Vindiciae mediorum & mediatoris. OR, THE PRESENT Reigning Errour Arraigned, at the Barr of Scripture and Reaſon.
WHEREIN IS DISCOVERED the Falſhood and Danger of that late borne Opinion, that pretends to an immediate enjoyment and Call of the Spirit of God, both above and againſt its owne Fffects, Cauſe, Word, Miniſtry, and Witneſs, in all reſpects.
OCCASIONED BY A PAMPHLET, intituled, The Saints travell to the Land of Canaan, or a Diſcovery of Seventeen falſe Reſts, &c. By one R. Wilkinſon, a Preacher of this Errour about Totnes in the Weſt.
IN THE TREATISE FOLLOWING, the Reader ſhall finde, moſt of the maine Fundamentall Doctrinall Truths that this Age doth controvert, faithfully vindicated, cleared, confirmed.
By F. FULLWOOD, Miniſter of the Goſpell at Staple Fitzpane in the County of Somerſet.
Thus ſaith the Lord, Stand ye in the wayes and ſee, and aske for the old way, which is the good way, and walk therein, and yee ſhall finde reſt for your ſoules: but they ſayd, We will not walk therein.
London, Printed by Tho: Roycroft, and are to be ſold by Jo: Ridley at the Caſtle in Fleet-ſtreet, by Ram Alley, 1651.
THE A. B. C. of the Infants language, is Dad and Mam, that thus the firſt fruits of their lipps might acknowledge their Parents: And ſince moſt happy Providence hath brought me forth into ſo neer a relation to your Ladiſhip, to offer you this, the firſt fruit of my labour in this kind, ſeemes but my dutifull acknowledgement of you.
I am moſt fully confident, that your advantage gained, by the dew of Heaven, upon your Church, Family, and Cloſet meanes of knowledge, with the ſo many yeares influence of the moſt Learned and gracious, your head and (late deceaſed) Husband; the fruit of all theſe made yet more ſollid, by your exceeding great, though by you eſteemed light afflictions, eſpecially in theſe late Troubles, have bred within you an utter diſlike to the receiving weighty Truths into light and doubtfull Diſputations.
1. Yet may you pleaſe to behold, that ſpirit allayd by the Charme of the Word, that moves their Diſturbance.
2. Moreover, you may eaſily call to your remembrance, that God by the ſhaking of the Houſe, did once, more ſtrongly eſtabliſh the Faith of his Saints; and doth not the Plant take deeper root, by too weak endeavours to pluck it up? And why may not Truth be more deeply rooted, more firmely eſtabliſhed in our hearts, by the malicious, yet weak hand of Errour, though it put to all its ſtrength, to ſhake and ſupplant it?
At the firſt (though but a ſuperficiall) view, I may gueſſe a Caſtle to be ſtrong, but when upon a doubt, I examine, and upon examination, finde the foundation ſure, the Walls imbatterable, and prove it well ſupplyed, with Men, Meat, Ammunition, Ordnance, and whatever elſe is requiſite for to keep it invincible; then I may with how much more confidence, judge and report it a ſtrong Caſtle: Thus upon a ſuperficiall receit of Truth, we may happily diſcerne it to be ſtronger then Errour; but when, urged by Errours impetious motion, we examine the Truth, When wee have walked about Truth, and gone round about her, and told the Towers thereof;Pſal 48. 12. 13. when we have marked well her Bulwarks, and conſidered her Palaces, and have ſeen with our eyes the greatneſſe of its ſtrength, and the ſtrengthHeb. 2. 3. of its foundation, Viz. Chriſt and his Apoſtles: How may we then glory in our ſtrength? How well fortified, how ſafe and ſecure may we boaſt our ſelves to be, in this our invincible Caſtle,Pſal. 48. 11. with 13. Truth? With how much more courage ſhall we be able to repell malignant Errour in all its aſſaults? And ſay, Let mount Sion rejoyce, and the Daughters of Judah be glad, and tell it in triumph1. Eſdras 4. 38. 40. Nil tam certum quam quod ex dubio certum. unto the Generations following, that as for Truth it endureth and is alwayes ſtrong, it liveth and conquereth for ever and ever; ſhe is the ſtrength, Kingdome, power, and maieſty of all ages: Bleſſed be the God of Truth.
3. It is empty Chaff, not ſound Corne, that is carryed away with the winde, and they are rotten Trees, which a ſtorme overthrows: But the Sons and Daughters of Truth, are ſound and ſtedfaſt, though the raine diſcend, the Floods come, and the Winds blow againſt them, they ſhall not fall, becauſe they are founded upon a Rock: And Madam, I doubt not, but that the God of Truth will preſerve you rooted and grounded in Truth, to the end, that when all the Guſts of Errour have done their utmoſt ſpite againſt you, you will be found to ſtand: The Devil may thus but winnow out your Chaff, but as for your Wheat that cannot be toſſed up and down with every winde of Doctrine.
4. Yea, you will become more fit and ſerviceable for your Maſters uſe by winnowing: The fire burnes hotteſt when the weather is cold, and the Candle ſhines brighteſt when the ayre is dark: nature teaching theſe inanimate Creatures, to rejoyce as it were in danger, and to tryumph over oppreſſion, and I make no queſtion, but by the like heavenly Antiperiſtaſin, the chilneſſe and darkneſſe of Errour, will brighten and heighten both your light and heat, your knowledge and zeale, even unto all the riches of full aſſurance of underſtanding,Col. 2. 2. and to the acknowledgement of the myſtery of God, and of the Father, and of Chriſt.
For this moſt bleſſed end I preſume, good Madam, to put this ſmall Treatiſe into your hand; and now I beſeech the Lord God of the holy Prophets, that he would be your light in the reading hereof; and by all meanes make your Path as the ſhining light, that ſhineth more andPro. 4. 18. more unto the perfect day: This is the prayer of,
I Would you knew, moſt dearly beloved, how great conflict I have for you, though very many of you have not yet ſeen my face in the fleſh.
I Need not mind you of what our Savior once preacht, and our ſad and daily experience repeateth, that there ſhal ariſe falſe Chriſts and falſe Prophets, who if that it were poſſible, ſhould even deceive the very Elect: and your dwelling is neer where Satans Seat is, and where his Miniſters ſhineMat. 24. 24. as Angels of light. Now though I doubt not in the leaſt, but that your ſelf are ſo ſtrongly rooted and built up in the faith of the Goſpel, that the gates of Hel shal never be able to prevail againſt you, yet muſt I needs ſympathize with you in that troble of heart that muſt needs 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 anyPil. 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,〈…〉〈 in non-Latin alphabet 〉, here uſed comes from〈…〉〈 in non-Latin alphabet 〉, Robur, ſtrength: tis not only, barely to hold, but Firmiter teneo, hold faſt, hold hard with all your might and ſtrength, as if Satan and his Inſtruments were plucking and tugging at you to wrest you away from your head. So we 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 growthCol. 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 as2 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,〈…〉〈 in non-Latin alphabet 〉, 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〈…〉〈 in non-Latin alphabet 〉, concerning it, as our redemptionPſa. 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 byRo. 3. 28. faith, faith purifies the heart, yea by Grace we are ſaved, through faith. Secondly, TakeEpheſ. 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〈…〉〈 in non-Latin alphabet 〉, the Word, theJoh. 1. 1. World hath in it, the〈…〉〈 in non-Latin alphabet 〉, that that may be known of God, but the word alone,〈…〉〈 in non-Latin alphabet 〉, 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 anotherTheſ. 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〈…〉〈 in non-Latin alphabet 〉, deſpiſe, comes from〈…〉〈 in non-Latin alphabet 〉, Nihil, it is the vanity and folly of our agePro 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? this2 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 miniſteriall Kingdome be given up to the Father. As you prize the vertue and influence of Chriſt your head, despiſe not propheſyings: And as you prize the fulnes of God deſpiſe not the vertue and influence of the head Chriſt. By Faith we are united to the head, and by holding the head we receive all ſpirituall nouriſhment and growth, and who is Paul, who Apollo, but Miniſters by whom ye beleeve. By FaithRom. 10. 17. 14. in Chriſt, we are juſtified, ſanctified, ſaved, and Faith cometh by hearing, and how ſhall we hear without a Preacher.
Be not deceived by any means whatever to ſleight your Saviour and his ſalvation thus, by ſleighting his Miniſtry, your Miniſter, who hath been and is in labours more abundant among you.
Laſtly, Pray evermore; in every thing1 Theſ. 5. 17. Eph. 4. 6. by prayer and ſupplication with thankſgiving, let your Requeſt be made known unto God. God hath indeed promiſed all things to his People: yet unto them as a praying People. Eze. 36. 37. Notwithſtanding, all the promiſes before mentioned, thus ſaith the Lord, I will yet for this beJoh. 1. 12. 16. Verſ. compared inquired of by the houſe of Iſrael to do it for them. Faith indeed is that vitall ſpirit by which, but yet prayer is the Organ through which, we receive from the fulneſs of our head, and grace for grace. Faith is the Bucket, but prayer is the rope whereby we let down the Bucket of Faith and draw water out of the wells of Salvation, whoſoever ſhall call upon the name of the LordRom. 10. 13. ſhall be ſaved. In this verſe both ends of a Golden Chain are lincked together. Here is Salvation promiſed to Prayer; but ſhall every one that ſaith Lord, Lord, enter in? no verily, Salvation is promiſed to ſuch a Prayer alone as proceeds from Faith; How ſhall they call on him on whom they have not beleeved? but as Salvation is promiſed to prayer, and all true prayer proceeds from Faith, ſo Faith comes by hearing: How ſhall they beleeve on him on whom they have not heard, and how ſhall they hear without a Preacher? Faith comes by hearing, by Faith comes prayer, and by prayer Salvation. Caſt away prayer and you have denied the Faith, refuſed your own mercies, yea neglected your own Salvation. And the heighth and depth, the length and bredth of this word (Salvation) the Epitomy, and Center of all and every mercy, the ſum and all of every promiſe, Salvation. And yet, whoſoever calls upon the name of the Lord, shall be ſaved.
You cannot looſe the Benefit of Chriſt, but you looſe Salvation, you cannot looſe the uſe of Faith, but you looſe the benefit of Chriſt; and laſtly, you cannot looſe the uſe of the word and prayer, but ye looſe the uſe of Faith. He that neglects Chriſt, Faith, Word, or Prayer, neglects Salvation. O then take heed, for how shall we eſcapeHeb. 2. 3. if we neglect ſo great Salvation.
But leaſt my Porch ſhould be too large for the Temple, I have but a word or two of caution more, by way of reflection for you, and I ſpeedily conclude.
1. Firſt, Then beware of ſuch in generall as teach otherwiſe (that fight againſt teaching, with teaching againſt ordinances with the uſe of Ordinances) and conſent not to wholſome words, even the words of our Lord Ieſus Chriſt, and to the Doctrine which is according to Godlineſs, ſuch are proud, knowing nothing but doting about queſtions and ſtrifs of words, whereof come perverſe diſputings of men of corrupt minds deſtitute of the truth.
2. But eſpecially take heed of ſuch, who concerning the Faith have erred, ſaying,2 Tim. 2. 18. that the reſurrection is paſt already: take heed of ſuch, becauſe of their prevelancy and danger; for the firſt, Their word doth eat as doth a Canker. For the ſecond, It overthrowsver. 17. the faith of them that receiveth it, and ſeems not compttible with truth ofver. 18. grace, nevertheleſſe the foundation of God ſtandeth ſure, having the Seal, the Lordver 19. knoweth them that are his.
Now for theſe great ends, dear Chriſtians, I make bold to offer you this ſmall means this little Treatiſe which indeed was compiled (though as in Publick it commend it ſelf to all) eſpecially for your and your Neighbours ſakes, you having occaſion to be acquainted, more then others, and I fear, then enough, with my Antagoniſt. Now the Lord manifeſt his ſtrength in weakneſs and make this my ſmall indeavour to be greatly effectuall at leaſt for prevention, if not the ſubverſion of this errour among you. I therefore commend you to theAct 20. 32 ver. 29. word of his grace, which, notwithstanding all greivous wolves, which, ſpare not the flock, if you watch, is able to build you upver. 31. and to give you an Inheritance among all them that are ſanctified; and ſubſcribe my my ſelf, as truly I am, your Chriſtian Brother,
Firſt, concerning Evidences, and are theſe.
Secondly, concerning Chriſt.
Thirdly, concerning ſcripture, as firſt abſolute.
Secondly, reſpective to our uſe, thus both in the whole.
Thus alſo in many parts, eſpecially.
Fourthly concerning the Miniſtry.
Laſtly concerning Experiences.
The ſpirit it ſelfe beareth witneſſe with our ſpirits, that we are the Children of God.
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.
To the Law and to the Teſtimony: If they ſpeak not according to this word, it is becauſe there is no light in them.
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.
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.
And I ſaw no Temple therein: For the Lord God almighty and the Lamb are the Temple therof, &c.
And they ſhall not teach every man his Neighbour ſaying know the Lord: for all ſhal know me from the greateſt to the leaſt.
IT is a pretence unto the immediate enjoyment ofDefinition. 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 have2 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; andOf 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 not3 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 controvert4 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,5 and Comfort; even All in All unto its ſubject: It pretends to the immediate injoyment of God, as alone the onely Allſufficient meanes to the Soul, even to all intents and purpoſes, &c.
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 prejudice6 againſt the very uſe of lawfull things: ſuch is the vulgar unſtayed raſhneſſe, it puts too an inconſiderate violent hand, and doth not onely bow as much the other way, but even breake the ſticke to make it ſtreight.
Secondly, moſt of the men that are thus deluded, were never well and throughly taught, grounded, and experienced, in the former ſurer wayes of God; therefore it is that they are ſo eaſily inticed and drawn off their ground by every tempting and alluring Fancy. The wayes of God are as Apples of Gold, in Pictures of Silver, and they that enjoy the outſide onely, not taſting the ſweetneſſe, can never know the goodneſſe of Chriſts Apples: Alas, how eaſily are ſuch cheated and guld by the ſubtle Serpent, of this bleſſed Fruit of the Tree of Life, for the dangerous Apple of the Tree of Knowledge and Speculation; a prize is put into the hands of fools, and they have no heart to it: The Devill puts a gloſs upon his braſs, and how willingly men part with their true, and upright7 Crown-Gold, for a Counter. Many never trod enough the good old way, to know the profit, pleaſure, and ſafety thereof, and therefore it is, that they take out their foot, and will not walk therein, but ſeek out to themſelves ſuch ſtrange inventions.
A third ground of this Errour may be from the now Commonneſſe of the Ordinary means; the old way they ſee is now the common Road; the way of World, which cannot be the way of God; the ordinary means of Spirituall nouriſhment is now become common meat. Such dainty pallats will now with Peter, deſpiſe and reject them, becauſe they are common andActs 10. 14, 15. unclean. But let ſuch take heed of unclean lips, and hear that voyce that checks from Heaven, What God hath Conſecrated, count not thou common. For ſatisfaction hereunto, let us remember three things.
In the fourth place comes in, or rather is forced in, the age and long continuance of the way we plead for, as a Mid-wife to deliver this prodigious Progeny. The fickle humour of the World to be given to change, Eſt natura hominum novitatis, Avida: O how do our ears itch after noveltie? How weary are we with walking ſo long in the old way, the ordinary means are old enough (ſuch is the vanity of our thoughts) to be dead and buried, that a Spirit might ariſe out of their Aſhes, and carry up our Souls into a Fools Paradice.
Fifthly, to the reſt is added (I fear, a too willing and affected) miſtake, about the uſe of means; as if no diſtinction is reaſonably put betwixt the Means, and the End; or betwixt the Actions that reſpectively refer; uſing, and injoying, as if we could not uſe, but we muſt reſt upon the means, as if we could not injoy God, and yet uſe the means: To this purpoſe, the Author,9 to whom I chiefly relate, doth almoſt ever confound Reſt and Evidence, as if we made the Evidence our End, when as it is onely uſed as the means of our Reſt.
God we acknowledge is the onely Center of our Souls; yet, though Chriſt by the help of Scripture, and Ordinances, in our graces and experiences, as Mediatour, Means, and Evidences, do we Center in him.
Sixthly, what hath been ſaid before, is mightily ſtrengthened, by that Religious Eccleſiaſticall Principle groſly abuſed, That Gods dealings in his Church, are uſually graduall: looſe, and unſetled; hereupon men imagine that it is time to put off their old cloaths, & to cloath themſelves with ſom new light, as with a Garment. But men ſtretch this Principle too far, when they will make it extend to things Morall, unleſs it be to cleare and elevate the ſame. Men make this Propoſition ſetch too great a compaſſe, when they will have it to bring in the Spirit upon the Stage of the World, to fight againſt all its Freinds, and Relations, as10 as this Errour would have it.
Seventhly, but all is warranted by Authority of Scripture; this phanſie would ſeem to be kindly ſtroakt with the ſmooth hand, and mightily incouraged with the ſweete and pleaſant voyce of Scripture-Promiſe; namely, In thoſe dayes, I will powre forth my Spirit upon all fleſh, ſaith the Lord; and ſuch like.
1. Here is indeed a Promiſe of the Spirit.
2. Here is a Promiſe alſo of the ſpreading of the Spirit, Viz. Ʋpon all Fleſh.
3. Here is a Promiſe of increaſe of the Spirit, and that to abundance, I will powre out my Spirit, to which that is anſwerably ſaid, And Knowledge ſhall cover the Earth, as Water doth the Seas: Yet where is the Promiſe, that God will inſpire the World, or Saints immediately with it; that this breaking in of abundance of Spirit, ſhall carry before it, and utterly waſh away all former helps and means. Cannot we expect the performance of theſe Promiſes of Spirit, as powred11 forth through the ſame Conduit pipes? Muſt we needs expect ſuch overflowings of Spirit as will keepe no bounds, as will not onely overflow, but alſo over-run, and forſake its ancient Channell? If not thus, the Promiſes make nothing of countenance towards this Errour.
Eightly, and that which gives ground and advantage to all the reſt, is a high Platonick, Notionall Genius; more properly peculiar to the hot upholders of this Novelty; they have Towring Fancies, moſt fit to invent and aſſert ſuch ſpeculations, and it is to be feared that the Prince of the Aire takes too too much advantage hereof; well fore-ſeeing, that if he help them to an Inch, they will take an Ell: He darts into them a beame of falſe light, and they with all joy preſently receive it, hug and imbrace it, and kiſſe it with an holy kiſſe, as a reall ray of God himſelf. Truly, I ſpeak it with a meek and unpaſſionate Spirit, I fear nothing elſe, but the heat of Phancy, and light of Satan upon the Seeds before ſcattered, hath ingendred and begot this12 new Heaven, God and Glory, that ſeems ſo overcomming, and ſo mightily raviſhing in theſe ſadly deluded Souls.
Laſtly, now that that pins the baſket, and maketh all aforeſaid moſt wonderfully prevalent on this Errours behalf, is doubtleſſe a curſe from Heaven, ſecretly ſiding with, and ſeconding the ſame. Man over-preſuming upon gracious Providence, will ſometimes above warrant take their foote off from the wayes of God, and venter upon the rotten and deceitful grounds of Errour, where God doth juſtly leave them, even to ſink away and fall into the Pit, and irrecoverable plunge thereof. When men will ſhut, voluntarily ſhut their eyes, God is not neceſſarily bound to open them, but doth ſometimes moſt juſtly ſeal them up, leaſt they ſhould again ſee with their eyes, and that for ever: When men are bold to abuſe or miſuſe that Talent of Light, by ſeeking after ſtrange inventions: The hand of Heaven is ſtretcht out againſt them many times,Matth. 25. 29. even to ſtrik them blind, & to take away13 from them even that which they have ▪ it deprives them many times of that Spirit of reaſon, diſcerning and judgementRom. 1. 28. 〈…〉〈 in non-Latin alphabet 〉. that they had before, delivering them up into an injudicious mind, and ſending them ſtrong deluſions, that they ſhould beleive lyes.
2. Eſpecially, when in the day and ſeaſon of light; when God by a more then ordinarily Providence, hath put a Prize into mens hands to get knowledge: If men now love darkneſſe, rather then light; and when God comes to viſit his Fig-trees, with full expectations of anſwerable Fruit, but findeth none; or in ſtead of Grapes, wilde Grapes: ſhall not God be avenged on ſuch a People as this? ſhall not his anger wax hot againſt the trees that bring not forth fruit in their ſeaſon, even to ſcorch, and to make them to wither immediately, pronouncing that ſpeedy and effectuall Curſ againſt them, Never Fruit grow on you more.
3. Finally, when men have happily for many years together (the Candle of the Lord within them enlightned, at leaſt with common Illumination) have14 ſhowne in a Chriſtian Profeſſion, if they will venture into the Pit, and wantonly hazzard the Candle of the Lord to the Damp of Errour; how eaſily may now the Father of Lights, and yet his Juſtice ſafe, ſuffer the light of theſe men to goe out, and leave the men offenſive as the ſnuff of a Candle. Men that have a long time apparently drawne hard in the wayes of God; If they draw back, ſurely Gods Soul ſhall have no pleaſure in them: but as an effect of his high diſpleaſure, while they are drawing back, he ſhall let goe the Cord wherein they were holden, that they may fall as far back, as the violence and force of the ſwing wil caſt them. Thoſe that have ſet their〈…〉〈 in non-Latin alphabet 〉. Luke 9. 62. hands to this Plow, if they do but looke back, they are hereby ill diſpoſed for the Kingdome of God, and made more meetely fit to be Satans Bond-ſlave, to goe to Plow for him: ThereforeWiſd. 12. 25. unto them, as unto Children without the uſe of reaſon, thou didſt ſend a Judgement to mock them.
NOw we ſhall deſcend to fixe a more ſtrict and ſpeciall eye and hand, upon the Errour aimed at; and that firſt in its Doctrine, Secondly, in its Uſe.
The Doctrine thereof in its diviſion, divides betwixt the Spirit, and moſt of his near and dear Relations, it oppoſeth the Spirit.
Laſtly, againſt its Witneſſes, or former Experiences.
The Doctrine of the firſt of theſe kinds, namely, touching Evidences, wherein the Holy Ghoſt is made to oppoſe its own effect in us, brancheth it ſelf into theſe two Aſſertions.
1. That no Qualification of the Creature, whatever, can be, or may be, uſed as a ſufficient Evidence of Gods Love or Preſence: this as the intelligent Reader may finde, is the ſenſe of the 2, 3, 4, 5, 6, 10, 15. falſ Reſts.
2. That the Spirit of God doth ever manifeſt his preſence to the Soul, with his owne immediate Light, Pag. 60.
Thus doth the Errours Rod in the firſt place, devoure the Antinomian Rod: But of them in order; For the firſt of theſe, we ſhall give you its Senſe: Secondly, its Reaſons. And having firſt raced the foundation of the Errour, we ſhall afterward build up the Contrary Truth, upon better Grounds; and though this undertaking be long, yet I hope not tedious, for that the Truth, this Errour gain-ſaies,17 is known by us all, to be oppoſed by many, queſtioned by more; and cheifly ſtruck at by thoſe that maintain this Opinion in hand. You may better underſtand the ſenſe of this particular, by the Booke of Reſts, that tells us that,
No Qualification, that is, no Gifts, or Graces, though truely infuſed or wrought in the Soul, by the Spirit and Finger of God himſelf, either in their Root or Branches, themſelves, or effects; whether it be the gifts of Knowledge, (Pag. 3. line 18.) or Prayer, &c. (the third falſe Reſt) or whether that Grace more generall, to wit, a ſutable anſwerable frame of Spirit to the Word of God, (falſe reſt the Tenth:) or more particular, whether the Grace of Evangelicall Faith, (falſe Reſt, 15.) Humility, (Falſe Rest the third, page 22. line 22.) Ropentance, (falſe Reſt the 6. page, 38. line 15.) or Zeal, (falſe Reſt the fourth, page, 28. line 14.) Not any, or all of theſe, together with their acts and expreſſions, either of Negative, or Poſitive Godlineſſe, Righteouſneſſe, or Sobriety, (falſe Rest, the firſt, ſecond, and fifth,) can be, or are to18 be, the Creatures evidence of its true enjoyment of God.
The firſt Reaſon for this, we finde page 24. line 2. Of the falſe Reſts, namely, Why, ſaith he, ſhould any man place his Reſt upon any thing which will come to nothing, or is given to change? or why ſhould we make that the ground of our happineſſe, which is but a Talent given onely to be improved, which may be taken away at the owners pleaſure: which words would prove our Qualifications to be deceivable Evidences from their Mutability; but before we diſcover the Fallacy, let us underſtand the termes, and ſtrength hereof.
For the termes, it is moſt requiſite for us to conſider his impropriated ſenſe of this word Reſt: which is here ſeconded with the ground of Happineſſe, and we muſt know that it is utterly beſides his intent and ſcope to mean by Reſt, in the place now cited, or throughout his Book, the objective, finall objective Reſt of Souls, which we as well as he acknowledge to be onely God. This terme may hear fallaciouſly in the Vulgar eare, and therefore I here (at firſt,19 leaſt we ſhould both be by any miſtaken) take occaſion to declare his meaning herein. For he certainly means nothing elſe, when he calleth the particulars lately mentioned, falſe Reſts, but that they are falſe means of Peace and ſettlement to the Soul, ſo far as we uſe them for the aſſuring of our Souls of Gods Love and preſence; he means, they are no infallible or warrantable tokens of Gods Love, or ſymptomes of his preſence to us: therefore he almoſt throughout his Booke, Uſhers in the word Reſt: with this Interpreter, Evidence: his moſt frequent Concluſion is this, that ſuch and ſuch things, as he there treats of, are not to be Reſts and Evidences to the Soul. I am very confident the Author will bear with, and accept this Candid Interpretation of his ſenſe and meaning, as in generall, throughout his Booke, ſo particularly in the place now mentioned; wherein his endeavor is to draw us off from this means of our reſt and comfort, Qualifications, with arguing their Changeableneſſe, and by conſequence their Falſeneſſe, that is, Fallibility.
202. For the ſtrength of this Argument it ſeemeth double: Firſt, our Qualifications are changeable in their own nature: Secondly, and with reſpect to the givers diſpoſall. The firſt, I thinke I may ſafely gather from theſe two expreſſions; They ſhall come to nothing, and are given to change: the laſt is as clearly expreſſed in the later words, They may be taken away at the owners diſpoſall.
Now to the firſt of theſe that affirmeth, Our gifts and graces are given to change:Anſw. I Anſwer,
1. By Conceſſion, that Grace in it ſelf may be ſaid to be changeable, that is, the gracious holy frame and diſpoſition of the Soul, may be ſpoyled by ſin, and loſt in ruines, as is ſadly inſtanced in the unhappy fall of the firſt holy Man, and glorious Angells. Yet,
2. By Exception, to ſay notwithſtanding, That the Graces wrought by the Spirit of God in the Members of Chriſt the ſecond Adam, are given to change, is an unſavory Arminian Poſition: Let us learn to diſtinguiſh, there is Naturall, Common, and Speciall, (i. e. ) ſaving Goſpell Grace: the Naturall, Originall21 Grace, that Image of God in our firſt Parents, and the Grace that is wrought by the common influence of the Spirit of God upon Hypocrites, was and is lyable to change and ruine; yet that later ſpeciall ſaving Goſpel Grace, that is, the fruit and bleſſing of the Spirit, and promiſe of the Goſpell, is not as the flower that fadeth away, though it fadeth, it ſhall never die: Is it ever ſeemingly dead? It is but as the Coal that is covered with Aſhes, buried alive.
Grace is of an Eternally conqueringImmortall Seed. Nature, and ſpite of all oppoſition in the end, ſhall diſcover it ſelf moſt certainly effectuall in the Redemption of its Subject the Soul, from Hell to Heaven. Grace came from Chriſt, and will return to him again, but yet not empty, it will do its work for which it was ſent, and carry our Souls to Heaven with it; that where he is, we may be alſo: that Water, that Radicall Moiſture, Chriſt gives, and deriveth into his Branches, is within them, as a Well of water ſpringing up into everlaſting Life. Though it meet with oppoſition that would keep22 it down, and choak it, it will up again, and with a moſt prevalent force, at the laſt overcome all enmity, and in high contempt, and triumph, bubble up it ſelf into life everlaſting, Jo. 4. 14.
This Water ſhall never be wholly exhauſt, for the aſſurance of which, the Church is a Fountain, and for the more ſecurity, a Fountain ſealed.
A true Member of Chriſt, ſhall never be without Grace for Grace, while the immeaſurable fulnes of the Grace of our Head, and the inexhauſtible Fountain of the Fathers love, be dried up and emptied; till the Principle and means die and fail: how is it poſſible that Soul ſhould wholly and finally fall away; that is, is kept, i. e. held up, By the power of God through Faith, unto Salvation? 1. Pet. 1. 5.
Yet then our Grace may be a firm Evidence, it is not fallible, by being thus changeable.
Object. But he that gave it, I hope may take it away at his own pleaſure: This the ſecond Plea.
Anſw. I anſwer, that Gods Executive power, as to take away that he hath given, is23 to be conſidered, either De Jure, or De Facto.
1. If we conſider it in matter of right, then the queſtion is (and indeed it is the main queſtion; for as it is concluded in matter of Right, it muſt alſo be yeilded as touching Fact, in God that injures none.)
The queſtion is, whether God can juſtly take away that Grace, that he himſelf by the ſpeciall operation of the ſpirit hath given. For the clering whereof, we muſt look upon this Right, as itDe meritorie incurrit iram Dei, licet non effect ve. reſpecteth us, and God. Firſt, then with reſpect to our unworthineſſe, or abuſe of Grace, doubtleſſe God, as he might have denied us, ſo he may moſt juſtly deprive us of it: But ſecondly, with reſpect unto himſelf, if we take it in a ſober ſenſe, he cannot; and that becauſe of his already acceptation of his Sonnes merits, and his own voluntary Obligations for us.
1. Theſe outward gifts and mercies, are given as but Exhypotheſi, we breaking the condition, as we have forfeited, ſo are we lyable to give them up, at the owners pleaſure and demand. But24 God hath ingaged himſelf, never totally to take away Grace, and therefore lawfully without breach of Bond, cannot do it.
Now this Engagement is Reall, and Vertuall.
1. God hath properly Engaged himſelf in Bargain with Chriſt, not to recall the gift of Grace from his, Chriſt loved us, and gave himſelf for us, that he might Redeem us from our vain converſation, to be a holy People, even with the price of his life and blood: God accepted, Juſtice is ſatisfied, by his ſtripes we are healed, the bargain ended; it was then,Iſai. 53. as we may read, concluded; That by this knowledge, or by the acknowledgement of himſelf, he ſhould juſtifie many: Now the price being tendred and received, the property of the goods is altered. Can God in Juſtice now, (for Juſtice is ſatisfied) reclaim our Grace, ours not onely by gift, but purchaſe alſo? 1 Tim. 2. 6. Heb. 3. 6.Chriſt is our〈…〉〈 in non-Latin alphabet 〉, Ranſome, and the Mediatour of that bargaine of Grace alſo, even to ſee it performed and kept.
Secondly, as God properly EngagedJer. 32. 40.25 by bargain, not to take away Grace, ſo by Promiſe alſo. Hath not God promiſed,Deut. 26. 18. and moſt ſolemnly Covenanted, That he will put his feare into our hearts? and to what end and effect? Even that we ſhould be kept thereby, from falling away, that we ſhall not depart ftom him: For the gifts of God are without repentance, yea, let this add to our great comfort, That he will not onelyIſai. 42. 3. not breake the bruiſed Reed, not onely not quench the ſmoking flax, but bring forth Judgement into Victory: being confident of this very thing, That hePhil. 1. 6. which hath begun a good work in us, will perform or finiſh it to the day of Jeſus Chriſt; for ſhall not God be as good as his Word? Let God be True, and every man a lyar.
2. There is likewiſe a Vertuall Engagement, whereby God is bound never to withdraw his Spirit and Grace from his; which is an addition of ſtrength to the Engagement of Promiſe, to hold God to his Word. The Spirit and Grace is not onely the token of Gods love, but a Pledge to ſupply Chriſts abſence; and our ſecurity for our26 Beloveds return, Joh. 14. with 16. Our Seal whereby we are ſealed, and madeEpheſ. 4. 10. Epheſ. 2. 13. 14. ſure to the day of Redemption; yea, and the earneſt of our Inheritance: Is not the man bound to ſtand to his bargain, that hath given Earneſt? he muſt either have the one, or loſe the other. Now think yee, is the precious Faith and Spirit of God ſo vile in Gods eyes, that he will loſe his Earneſt? Is the Redemption of the Soul, that is precious; or that his Name, his mercifull gracious Name, that is exalted above all his Word, ſo ſleight or worthleſſe in Divine thought,Gratia ſemel recepta, non poteſt am tti, reſpectu Patris. Jo. 10. 29. Filii, 1 Cor. 6. 7. Spiritus Sancti, Epheſ. 1. 13. Weams. that God will or can ſuffer the one or the other to fail or miſcarry? Yea, He delighteth in mercy, and his mercy endureth for ever, and precious in the ſight of the Lord is the death of his Saints; ſee here the heights and depths, &c. of Divine love and tenderneſſe to his, for our Comfort and Joy: with theſe Obligations God hath tied his own hands, he can onely give, not take away his Grace given; he can bleſſe, and onely bleſſe and not curſe us; ſo that it is but right and equity on his behalf, not to deprive us of that Grace27 and Holineſſe he hath once given us. Now certainly, if God cannot lawfully, he cannot at all take away Grace,1 Joh. 1. 9. if he cannot De Jure, he will not De Facto, who is Juſt and Faithfull; Juſt, with relation to our Saviours Purchaſe,Heb. 10. 23. and Faithfull, that hath Promiſed.
To conclude, then Grace is no fallible Evidence upon this account, it is neither changeable in it ſelf, nor yet with reſpect to Gods diſpoſall.
But were it ſo, that our Grace were at the owners diſpoſall? what advantage yet is gained to this way of the Spirit by ſuch a grant? Is not Gods Spirit as much Gods own as our Grace? We read of our Light, our Grace; but ſeldome of any ſuch or ſo clear an intereſt we have in the Spirit: is Grace, Gods right, and not much rather the Spirit? Is Grace in Gods Power, Will, Diſpoſal, and the Spirit wholly in ours? cannot God ſuck in his own Breath, as eaſily as to blot or put out our Life? hath not God the ſame, (if not more immediate) Power, over the Cauſe as effect? Yet this is the way wherein we muſt walke28 to meet and cloſe with the Spirits comming.
Object. But it might be further added, that though Grace cannot totally, yet may itNot quoad habitum, yet quoad gradum. ſurely ſo far periſh, as not to be decernable, and ſo not evidentiall.
Anſw. Suppoſe we grant, yet what weight will it add to the ſcale in hand: The queſtion is not whether there may not be ſome Caſes experienced, wherein Grace cannot evidence, but whether Grace is not able and apt in it ſelfe to Evidence, or whether it be not lawfull to reflect upon our Grace, to clear our Evidence for Heaven.
2. For further ſatisfaction, let us a little weigh this caſe, in the ballance of Experience; and we ſhall finde that as there is a two-fold deſertion, namely, of Grace and Comfort, ſo theſe ſeldome or never fall in together to the ſame perſon; for where we finde an Ebb of Grace, we uſually find a Flood of Confidence; and we many times ſee Streams of Grace flowing from the wounded bleeding Conſcience.
The Spirit is called Fire, and it doth many times give much heat and little29 light; when it hath denied to bring with it the Light of Gods Countenance, yet it hath been as a Refiners fire, to purge the Soul to burn up its luſt, and to take away droſſe and Tinn.
So that very many, even while they do miſerably labour under ſuch ſad deſertions of Comfort, they are zealouſly affected to the glory of God, the benefits of Chriſt, the comforts of the Spirit, and doe even hunger and thirſt after Righteouſneſſe: But to apply, If the deſertion be of Comfort, as is moſt agreeable to the Caſe in hand, I conclude, that all ſincerity and fear of God is never ſo farre gone, even under the greateſt deſertion of Comfort, as not to be diſcernable even by the Soul it ſelf that ſuffers, if Enlightned, aſſiſted by the Spirit, the Comforter: doe not all the expreſſions of Spirits ſo laboring experience ſo much, and teſtifie for them to all the hearers, their fear to offend their prizing of Chriſt, & c?
But admit the deſertion be of Grace, as it is ſad to think how far even thoſe that are truely in Chriſt, may fall; ſo is it as hard to imagine, how a perſon30 while under the ſtate of Apoſtacy, ſhould ever have ſo ſerious a ſelf-reflection, as to have any occaſion to make uſe of his Evidences; tis all one to him, while he lies in this ſtate, whether they be clear or blur'd.
Object. But ſuppoſe him new enlightned, newly convicted; then he will have need of Evidences, and finde none.
Anſw. As ſuch light brings Conviction with it, ſo ſuch Conviction brings light with it; I mean, matter of Evidence and comfort: For if a man be ſo far humbled as to queſtion his condition, and to bring himſelf to Triall, and ſo to Conviction; this is undoubtedly a good, viſible, decernable mark in the light of the Spirit, even of the true enjoyment of God.
So that we ſee it nothing avails either to our Caſe, or indeed to any purpoſe, to Object, that Grace may not be viſible, and ſo not Evidentiall.
But let us obſerve two things by the by.
1. That the Change with reſpect to Comfort, is not in our Grace, but in the Spirits preſence or abſence.
2. The Spirit it ſelfe, we finde thus31 far changeable, My God, my God, why haſt thou forſaken me?
Then what advantage hath this way of the Spirit againſt Qualifications by this diſcourſe?
The ſecond Argument againſt Qualifications, is found in page 23. line 26. It is an abuſe of the Gift, Viz. Qualifications, and an affront put upon the Giver, Viz. God; to make the Gift and Evidence of the true enjoyment of God.
This Argument is ſo abſurd and ſenſeleſs, that I ſhall onely call Earth, Earth; Senſe and Nature to beare witneſſe againſt it: Such an inſtinct we finde in all tameable beaſts, even by the Gift, to acknowledge the grace and favour of the Giver: Doth not Nature teach you, &c. That herein hath God commended his love, that while yet ſinners, Chriſt died for us? Muſt not we now obſerve, and acknowledge his love herein? If we endeavour thereby to know the Love of God that paſſeth knowledge, is this an abuſe of the Gift, an affront32 put upon the Giver; to conclude, acknowledge, bleſſe, and admire his Grace and Favour for Gifts, and Mercies, Earthy, yea Heavenly; the Graces of his Spirit, the Image of his Sonne, the Earneſt and Seal of our owne Inheritance, the proper End, yea, and appointed End of all Gods Mercies, Eſpeciall, Spirituall, and to his Saints, That we might be to the praiſ of the Glory of his Grace? Epheſ. 1. 6.
Object. The third and moſt frequent Argument, againſt the Evidence of Qualification, is, That nothing can be a ſure Evidence, that may be true or falſe, but our Qualifications, may be true or falſe.
Anſw. The ſecond Propoſition we deny, Qualifications in the Senſe we ſpeak of may not 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.
332. 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 and34 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 from35 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.
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 this36 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.
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. 1The firſt Argument is taken from37 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 makeVerſ. 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. 2You 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?
382. 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 are1 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 even39 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 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. 3A 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. 4Since God is too wiſe a Work-man, to make more work then needs, why40 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; unleſſe41 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 enlightned42 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 the43 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 reconciled44 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, hisPſal, 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,45 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 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, and46 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 work47 a Miracle for that, that is more eaſilyWeames. 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 delay48 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 again2 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 thankes49 for that, which is unto me the return of Prayer. Now moſt Evident it is, thatCol. 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,50 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 Examination51 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 neceſſary52 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. 53Though 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. 54We 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, andJohn 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 Ʋſe 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.
55"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.
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 manifeſtErrour. his Preſence to the Soul, by his own immediate light.
56Arg. 1The 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. 2The 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.
57Anſw. 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,58 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. 3It 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 have moſt plainly made it appear, out of the Scripture I ſuppoſe, Chriſts Will and Way is to make uſe of59 his effects in giving us aſſurance of his favour, or preſence, we muſt as well acknowledge Chriſt to be our Lord, as challenge him to be our Husband, as his way is beſt in it ſelfe, ſo let it ſeem to us; For who art thou that replieſt againſt God? what is this leſſe, then a reſiſtance of the Spirit with Carnall reaſon, and our vain imagination, while we pretend and plead for him?
Yet further conſider, and whether of the two gives moſt ſatisfaction to the Wife, or beſt aſſurance of her Husbands love; the expreſſion thereof by mouth and words, or its ſignall Teſtimony by life and actions, Judge ye.
Moreover, we ought to obſerve, that our Saviour is not ſo properly our Husband here, while we are but espouſed or betrothed to him; there is a day appointed, which is not yet come, for the Marriage of the Lambe (and if we may ſpeak, Humano more, or after the manner and cuſtome, and practice of Men) for a Lover to aſſure his Beloved of his heart, affection, by the Speciall motions and effects thereof, is not more ſtrange then common; eſpecially, if we commend60 this courſe and practice by theſe three conſiderable ingredients, 1. Our beloved is at a diſtance of place and abſent from us: Secondly, there are others plead intereſt in him, and ſuch as are inconſiſtent with ours.
Laſtly, we are too apt to delude our ſelves, and to be deluded in this Caſe; Affection is blinde, and our hearts are deceitfull, and that above meaſure.
But laſtly, were it acknowledged by al to be the moſt reaſonable way among creatures of one nature and language, to make their love known by word of mouth, whil this bears Analogy to Chriſt & the ſoul, there is I conceive much difference: for as a man, and one that knows but in part, according to my meaſure, I muſt thus (yet humbly) Judge; that Chriſt, I mean not with regard to his power, as abſolute, but as limited by his revealed Will in condeſcention to our reaſon and ſhallow capacity, Chriſt cannot acquaint himſelf to the ſoul of man, in ſuch an immediate way and manner as is now diſcourſed: and firſt, not in his Perſon by reaſon of diſtance of place.
61Secondly, not in his ſpirit, becauſe of diſtance in natures: to me, and yet I humbly ſubmit to higher apprehenſions, yet to me this ſeemes defended by the hand of ſound and upright reaſon: the preſence of Chriſt in his Spirit is of too ſubtil and ſpiritual a nature to fal under, or any way to bediſcerned by ſuch groſsThis is largly diſcuſſed in Chap. 18. and carnall Creatures, as the Sons of men, but by and through a medium, I mean, its effects, is any thing that comes under the name of Spirit immediatly, or in it ſelf decernable to us? Let us bethink our ſelves with what Eye do we ſee Spirits? Is it not the Eye of Reaſon, which alwayes Judgeth of their preſence by Effects? Can the wiſeſt man tell me, What Man, or Beaſt, or Tree, is alive, hath its formall Spirit in it, but by the effects, or motions of it? Now the Spirit of the Lord, is that pure Spirit, infinitely far more pure Spirit: the very name of ſpirit being groſſe and carnall, with reſpect thereto: how ſhall we then judge of that immediately? A man need not indeed to argue his life to himſelfe by its motion, &c. For he knoweth he is alive by the firſt light and62 inſtinct of nature in himſelf: So would we conceive that the Spirit of Chriſt, did properly inform us, and was part of our Eſſence; we might know it to be in us in a way more immediate; but this is the groſſeſt abſurdity imaginable: Till then let us follow the Dictate of reformed Reaſon, and hear our Saviour ſpeaking his love by his Actions, and revealing his Preſence by his Effects: whoſe ſpirit is therefore compared to Winde, by his Word, that blowes where it liſteth, and no man knoweth whence it comes, nor whither it goes, whoſe preſence is knowable onely by its Effects upon us; even ſo is every one that is borne of the Spirit, which is onely perceivable by us, as it makes a diſturbance in the Naturall Man; as it breathes into us Spirituall Life, as it ſweetly blowes upon the Spices, Graces of our Souls; and moves us dayly forward towards the bleſſed Haven, Heaven: Such gracious Effects, and Operations in us.
But ſo much may ſerve for the weakning of the Errour, now a few things may be added for the further clearing of the Contrary Truth; namely, that though the ſpirit doth onely, yet doth it not alone, at leaſt ordinarily, much leſſe of neceſſitie, Evidence it ſelfe, or teſtifie our true enjoyment of God. For there are three that beare witneſſe on Earth; the Spirit, and the Water, and the Blood, 1 Joh. 5. 8. and theſe three agree in one, (i. e. ) in one end, the enjoyment of God; Verſ. 10. With our right and intereſt in eternall Life, Verſ. 11. And as they agree in their end, ſo in themſelves, as the means, or teſtimony: the Spirit doth witneſſe to the pureneſſe of the Water, the truth of our Sanctification: and in the Water, we ſee the efficacy of the blood, for our Regeneration; Generatio fit per Sanguinem, per aquam ablutio.
Indeed the Spirit doth witneſſe, eminently,Zanch. and efficiently, but Water and Blood, materially, and our Spirit and Reaſon inſtrumentally. So the Spirit64 witneſſeth with our ſpirits, through or by our graces and qualifications, that we are the Children of God, Rom. 8. 16. As the ſpirit of God is derived into us, through the ſacred Ordinances, ſo is it diſcovered in us by its holy effects; therefore is it thus plainely ſayd, to witneſſe with our ſpirits, &c. in this 8. of the Romans, which Chapter, read with impartiall and due obſervation (it is ſo abundantly full for the preſent purpoſe) is doubtleſſe ſufficient to end the controverſie betwixt us.
The caſe reſolved there, ſeemes very neer the caſe in hand, Viz. How wee ſhall know whether we be in a ſtate of life or death, Verſ. 13. The Efficient is Gods ſpirit; the Inſtrument, ours, Verſ. 16. and the Medium or matter of the argument, Viz. The rules layd downe for the tryall of the caſe, ſuch as follow; if yee live after the fleſh, yee ſhall dye; well, but if yee through the ſpirit, doe mortifie the deeds of the fleſh, yee ſhall live, Verſ. 9, 10. The ſecond Argument in order hereunto, is, Our having the ſpirit of Chriſt, from the effect to the cauſe; if we doe mortifie the deeds of the65 fleſh, it is through the ſpirit, we have the Spirit: and if we have the ſpirit we live, therefore the ſpirit is a ſpirit of life, and, as it makes us free from the Law of ſin and (conſequently) death, v. 2. This Argument is expreſly contained, v. 9. Now if any man have not the ſpirit of Chriſt he is none of his. But this ſeems to infer another Argument, as ſubordinate to the main Concluſion taken from the ſpirit, not 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 the66 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, as67 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 ye2 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 of68 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 laid2 Tim. 4. 8. up for me a Crown of righteouſneſs, which the righteous Judge ſhall give me at that day, &c.
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, both69 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;70 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 Chriſt71 is but a type of the ſpirit, (a diſpenſationErrour. and form that is ruined or diſſolved by the coming of the ſpirit.) The ScriptureScripture 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 have had communion with Chriſt in his death, ſuffering, ſatisfaction, for my peace, righteouſneſs, juſtification; yet now I have a more immediate way to God, to wit, by, in, through the ſpirit, without Chriſts mediation in his perſon; therefore henceforth know I Chriſt ſo no more; thus are both theſe Errours become one, and one Anſwer may ſerve for both.
72Anſw. O Paul (might it be retorted) now ſee your inconſiderate raſhneſs, where is that ſhame and ſorrow for your formerProſopopeia. (vain it ſeems though) ſo deeply reſolved determinations? Do you not remember your ſelf good Paul, how in 1 Cor. 2. 2. how ſolemnly you determined there to know nothing elſe but Jeſus Chriſt, and him crucified, &c. But let us reſerve one ear unprejudiced, to hear Pauls Anſwer: Me thinks I hear him apologize after this manner; Alas, poor ignorant Wretches, how apt to miſtake, weak and unadviſed Babes, how eaſily ſeduced and overthrown! Ah, fooliſh People, who hath bewitched you? Do you make no difference betwixt the knowledge of Chriſt after the fleſh, and the knowledge of Chriſt and him crucified! as a Saviour and Mediator?
How unworthy of ſo great a truſt as is committed unto me in my great Apoſtleſhip, ſhould I openly proclaim my ſelf to God, the holy Angels, and Men; ſhould I thus, as you would charge me, baſely deny my Lord and Maſter, and cowardly withdraw my neck from his73 Croſs? Should I be but as unſtable in my words, reſolutions, as you ſilly Scepticks are fickle in opinion, I ſhould judge my ſelf utterly unworthy of the name of a Chriſtian, but you may be reſolved, that (which might have prevented ſuch unworthy, uncharitable a Cenſure of me, and ſo fond a deluſion of your own ſouls) that intended nothing leſs, then the denying and dying to the knowledge and communion with Chriſt in his perſon, or Office of Mediatorſhip: will you reade and underſtand the Verſe but one immediately following the Text abuſed, where I have left my acknowledgement, and plain profeſſion of Chriſt Jeſus, as Mediator of Reconciliation, as a Witneſs for me; expounding the ſame to the end of the Chapter, concluding all out of controverſie with this undeniable, that Chriſt was made ſin for us, that we might be made the righteouſneſs of God in him. Did I in my former Avouchment give you any allowance for ſuch a miſtake, miſ-interpretation; yet will ye reade on, you ſhall therein be prevented, before you have time enough to faſten ſuch a74 fooliſh conceit in your miſ-underſtanding. But take my Reproof, as precious Balm, and henceforth, I charge and beſeech you, to tremble with fear of grounding an opinion of ſo great importance upon one ſingle Verſe and expreſſion, without an anſwerable, due, and ſufficiently ſerious conſidering the Context and Circumſtances.
But let us reaſon the caſe a little further, and is there not light enough in the ſame Verſe, at leaſt (if not fully to clear Pauls truth) to convict this erroneous Miſtake?
Henceforth, ſaith he, know we no man after the fleſh, yea, though we have known Chriſt after the fleſh, &c. Now can any man think, can any that hath but half the uſe of his Reaſon, imagine, that there is any difference in the, here twice mentioned, Knowledge after the fleſh? the invincible meaning of Paul muſt needs be this, We henceforth wil know no man, yea, nor Chriſt himſelf after the fleſh. So that the carnal knowledge of Chriſt that he here reſolves againſt, muſt needs be, doubtleſs, the very ſame, that he will not take, not own75 men in. Now if Paul meant a knowing and acknowledging of Chriſt in his perſon; in diſtinction, to his ſpirit; of Chriſt without, as the Object of Faith; to Chriſt within, as the Author of Holineſs; then the ſame ſenſe muſt be held in our or Pauls knowing of men after the fleſh here alſo. Paul then reſolves, it ſhould ſeem, according to this Errour, not to know men in their perſons as crucified, as Saviours and Mediators, but in their ſpirit, as comforting and ſanctifying. And how ridiculous, how abſurd is this?
Object. But it may be demanded, what then is the true ſenſe and meaning of the words, viz. Know Chriſt after the fleſh in this place?
Anſw. It might ſuffice for our preſent ſatiſfaction and purpoſe, to know it negatively, that this is a Miſtake, and not the true meaning thereof.
Yet ſome affirm, this knowledge, here, after the fleſh, is ſuch as we reade in Rom. 9. 3. A knowing men as brethren and kinſmen according to the fleſh. So ſay they. Paul in this place, reſolves not to look on men, as men, ſo much as Chriſtians,76 not to acquaint and ſociate himſelf with men, ſo much, as they are related unto him according to the fleſh, but according to the ſpirit, and for Chriſt himſelf, for that he was, being a Jew, Pauls kinſman according to the fleſh; Paul it ſeems, had been too apt to glory too much in his carnal relation to Chriſt, that he came of the ſame race and ſtock with the Meſſias himſelf; but Paul reſolves, though he have known Chriſt thus, after the fleſh, yet would he know him ſo no more; this might ſatisfie.
But there may be more found happily, if we will but a little conſider the Context; for Paul (as is moſt eaſie to obſerve) eſpecially throughout the whole Chapter upwards, was mightily tranſported in a rich Contemplation of Heaven: now while he was walking upon the Battlements of Heaven by faith, and not by ſight, v. 7. he perceiving how dangerous and hurtfull this carnal diſtinguiſhing of men and Chriſt, this claiming an outward relation and intereſt in them, was to the truth, ſpirit, and power of Godlineſs, he makes this Reſolution,77 Henceforth know I no man after the fleſh; yea, though I have known Chriſt after the fleſh, yet henceforth know I him ſo no more. This I judge to be the direct, true, and onely true meaning of the words; and therefore he adds, If any be in Chriſt, by faith and profeſſion, let the truth thereof appear by his Renovation: If any man therefore be in Chriſt let him be a new Creature; that is the thing I will henceforth regard, not any man will I henceforth look after, that is in Chriſt by relation, or outward profeſſion alone, &c. unleſs he be a new Creature. But is not this far from knowing, owning, or improving of Chriſt in his Perſon, or Office for Peace, Attonement, and Satisfaction? &c. Yea, we muſt be in him, though not ſatisfie our ſelves with the hopes of our ingrafture, by the means of any kinde of relation whatſoever, into a new ſtock, without bringing forth fruit worthy and anſwerable; we muſt be in Chriſt, and new Creatures too; If any man therefore be in Chriſt, let him be a new Creature.
But let us directly fix our eyes a little upon theſe Errours; that we may78 ſee and abhorr their loathſome monſtrouſneſs: Is Chriſt, the Truth it ſelf, a Type? What then is Truth? Is our Rock a Shadow? What then can ſupport us? Muſt we not believe in Chriſt, who then ſhall be ſaved? But Moſes it ſeems muſt not enter Canaan; nay, nor**(i.) Jeſus Joſhua neither, this new Jeruſalem. Dear Chriſtians, Let him that loves not the Lord Jeſus, be Anathema Maranatha. How venomous is the Breath that blaſts the mouth from whence it iſſues? How ungratefull the effect that denies its Cauſe? Can that be the ingenuous ſelf-denying, Humble Spirit of Chriſt that defames his Perſon, and nullifies his Office? A bad Servant ſurely, that ſeeks to eclypſe the glory of its Maſter; and he that denies the Son is Antichriſt. O how needfull and ſeaſonable a Caution is that for us, viz. Try the ſpirits?
But that we may wipe off, let us a littleThe Argument for this Errour. examine the uſuall gloſs and colour which paints and ſets off this Errours ugly and deformed face, viz. That every new diſpenſation diſſolves the former: the ſpiritual diſpenſation muſt therefore79 put an end to the carnal, or fleſhly diſpenſation of Chriſt; the coming of the Spirit (which now is) muſt drive away, and baniſh the Perſon, or the uſe of the Office of the Perſon of Chriſt.
Anſw. This is the aliquid nihil, that would fain be ſomething, to miſchief our Saviour, but how vainly and idlely: for,
1. Though the diſpenſation of the means may in part be diſſolved, as the Figures and Types of the Law were, by the coming of a better and higher diſpenſation of means, viz. the Goſpel. Yet the laſt end is ſtill aimed at, and endeavoured by all, viz. the knowledge and honour of the glorious Trinity, among the ſons of men, Matth. 28. 19. 2. There is not any really diſtinct diſpenſation of the coming of the Son and holy Ghoſt into the World, no more then betwixt the coming of the knowledge of the Father and Son into the World: the Father was, though darkly known unto his Children, as appears in Malachy, IfMal. 1. 6. I am your Father where is my honor? Before the coming of Chriſt into the World. But this knowledge, I ſuppoſe, of God as a Father in thoſe days, was80 only by vertue of the promiſe of the Son. For how know we, how have we God as our Father, but by Adoption? And how have we this, viz. Adoption, but through the Son? So in like manner, before the great and markable deſcention of the Spirit, by our Saviours aſcention, there was ſome knowledge and faith of the Son of God, which came from the more ordinary preſence of the Spirit among us, For fleſh and blood did not reveal him to us. And as weMatth. 11. 27. ſee not, know not the Father aright, but in the light, and by the help of the Son: None knowing the Father but the Son, and him to whom the Son ſhall reveal him. So the coming of the Spirit doth more clearly and excellently reveal them both; for thus, we receive the Spirit of Adoption, whereby we cry, AbbaRom. 8. Iohn 16. Father; which Spirit alſo takes off the things of Chriſt, ſhewing them to us, and for this very purpoſe, That we might glorifie him; as our Saviour can affirm, Father, I have glorified thy Name. So the glory of the Son, is not as the glory of Moſes, that muſt be done away by any future glory, that excelleth the81 three Perſons of the Godhead are not like the ſtrong man and the ſtronger; as if the Spirit at his entrance, as the ſtronger man, ſhould binde both the Father and Son hand and foot, and caſt them out a doors. Though indeed they come gradually into the World, yet not ſucceſſively; when the ſecond comes, the firſt with-draws not, and with the laſt they all appear: that God may be all, even all in all, as Father, Saviour, Sanctifier, for acceptance, ſatiſfaction, and application, in the Name of the Father, Son, and Holy Ghoſt.
They are co-equal, and co-honorable; one in eſſence, will, power, and in glory alſo; not like to ſuch Lights, as eclypſe and darken each other, but rather as Beams of the ſame Sun, or Lamps of an equal glory and luſtre, whoſe Lights do ſweetly interweave, incorporate, and every one gains by other. And to ſay no more in this caſe, the Blood and Spirit of Jeſus Chriſt are like the natural moiſture and heat in man; both mutual preſervers of each other, and both moſt neceſſary for our Salvation: and the heat that eats out and82 conſumes tht natural moiſture, that ſpirit that dries up the Blood (i. ) mediation of Chriſt, is falſe, preternatural, and Antichriſtian.
But to come a little cloſer; Is Truth a Type? Chriſt is Truth, and that in diſtinction3. Joh. 14. 6. with 16. & 17. to the Spirit, I am the Truth, and I will ſend the Comforter, my Spirit, the Spirit of Truth, &c. Now, nihil vero verius, nothing is truer then Truth; and as Chriſt therefore cannot be a Type, ſo we may beleive the Truth.
The diſpenſation of the Son, if ſo called, muſt laſt and continue even while the laſt days iaſt, Heb. 1. 1, 2. And glory ſhall be to God by the Church, in Chriſt Jeſus throughout all generations, Epheſ. 3. ult. And God ſhall continue to tender ſalvation and happineſs in Chriſt unto the World, even after their new Jeruſalem is built, untill the laſt coming of Jeſus Chriſt, and by the Spirit himſelf, For the Spirit and the Bride ſay, Come;Rev. 22. 17. and let him that heareth ſay, Come; and let him that is athirſt come; and whoſoever will, let him take of the water of life freely. And he that teſtifieth theſe things,83 ſaith, Surely I come quickly; Amen, So come Lord Jeſus. Rev. 22. 17. & 20. Further, though Chriſt muſt give up his Miniſterial Kingdom to his Father, yet he ſhall moſt certainly retain the glory of a Saviour in his Mediatorſhip to the days of Eternity. We that are Chriſts Sheep ſhall be ſet indeed at the right hand of God; but our Fore-runner is there before us, who therfore ſhall be ſtill nearer to God then we, and if we ſhal be at, yet he is upon Gods right hand; and to which of us, yea, To which of his Angels ſhall he ſay at any time, Sit on my right hand, &c. Heb. 1. 13. Now doth not he ſit betwixt us and God, to the end, that what we receive from God, we might receive through him? He is our Head, and ſhall be our Head for ever. And the glory of Heaven muſt firſt have its influence, and paſs firſt from God, upon our Head, and thence flow down upon us, Even to the skirts of his Garments. And we ſhall moſt undoubtedly continue in the preſence and favour of God in Heaven, untill the day we are able to pay our own Debts to the utmoſt farthing (which84 will be even for ever and a day) in the vertue of the Merits and Mediation of him, that is the Mediator betwixt God and man, the man Chriſt Jeſus. For**Pſal. 75. 3. He that bears up the Pillars of the Earth is theRev. 2. 10. &c. Atlas that upholds our Heaven alſo.
But I am ſo well perſwaded of the love of all Chriſtians, both to their Saviour and themſelves, that I am perſwaded, I need not ſay more in the be half of this Truth, or againſt its Enemies: Will not every ſtone in the ſpiritual Temple threaten that hand that endeavours to remove the Corner-ſtone? And every one that bears the name of a Chriſtian, abhor and deteſt that wicked Engine, that ſeeks to ſubvert the very foundation of Chriſtianity? O let us fear and tremble, to think of laying other foundation, then what is laid by the wiſe Maſter Builder Jeſus Chriſt, that Rock of Ages. I apply it not, but ſhould an Angel from Heaven preach another Gospel, then that which conſiſtsGal. 1. 8. with Acts 20. 21. in repentance towards God, and faith towords our Lord Jeſus Chriſt, let him be accurſed, rather then believed.
But let us ſit down, and conſider a85 little, and we ſhall hear the moſt abſolutely neceſſary and immediate conſequences and inferences of it, diſcover and cry aloud againſt the wickedneſs and danger of this way and Errour; which I tremble to mention; for,
All theſe are not onely immediately neceſſary inferences, from the former principles in themſelves, but are all of them clearly hinted by the maintainers thereof, as he that runs may reade. Now as theſe race out every Letter of our Gospel, ſo of our Names in the Book of Life alſo; for how ſhall we pay our Debts without a Surety? or appear before God without a Propitiation? or have communion with him without a Mediator? For can dry ſtubble86 embrace a conſuming fire? and Who can dwell with everlasting burning? Are not thoſe that walk in the way, we are diſcovering, even of all kinde of Profeſſors the moſt miſerable? The Turk hath his Mahomet, and the Jew beleives in his Meſſias to come, but this ſtrange Generation have caſt off all notion of a Mediator, as if their hinderance, a moat in their eye, accounting it their perfection to ſtand alone; their onely full happineſs, to be taken up into the immediate enjoyment of God. O how doth this way ſmell of Antichriſt, Popery, groſs Socinianiſme: yea, it hath ſet one foot already upon the bank of Heatheniſme, and I fear it will not reſt till it centre in Atheiſme. Theſe men are gone beyond the Chriſtian, Turk, or Jew, they are about to ſhake hands with Socrates and Plato: and it is much, very much, to be feared, that their end will be, to be drowned**The Ranters. with ſome of their fore-runners, in Aristotles ſea, and utterly loſt in his**Ens entium. univerſal being.
O my moſt dear Saviour! who can chooſe but be zealouſly affected for him?
87When I ſeriouſly think upon that heavenly glory, that he was freely pleaſed to put off, for us: and in my ſad Meditations, become a Spectator to that matchleſs, horrible, and moſt inhumane Tragedy, that naked Innocence acted, or ſuffered rather, upon the Stage of the World for our ſakes, and ſins. What contradiction of ſinners, for ſinners he indured? What curſings, buffettings, ſhames, pains, and death, even from a combination of ſin, the World, Hell, and Heaven, he received, underwent; and for no other end in the world but that he muſt be a Sacrifice, Attonement, Mediator, Advocate, and Saviour, for us. And with an eye of faith behold him, maugre all, to have ſpoiled Principalities and Powers, and counting it his glory, to make a ſhew of them openly, triumphing over them, as the Lord of Life, and the Captain of our Salvation, being made perfectly ſo by his Sufferings: even the Author of eternal ſalvation to all that obey him. Moreover, when as I conſider all this as the Reſult, Iſſue, Act, and Decree of eternal Counſel: the moſt markable, pregnant teſtimony88 and token of the Fathers everlaſting love to the World, (moſt remarkable ſurely, that God ſhould give his Son, moſt pregnant alſo, in that with him he ſhould give us all things elſe) as the great Promiſe of the Law, bleſſed Gift of the Goſpel, the whole ſum and ſubſtance of divine Oracles, Gods whole and onely revealed will; and to conclude, for the Application and efficacy whereof, the holy Ghoſt himſelf hath his onely buſineſs, and that ſpecial Embaſſie and Errand from the Almighty God, and the Father, and Chriſt, to the ſons of men.
When I reade with wondering eyes this ſacred Story; and hear with trembling, and amazed ears the Tale this Error tels us, viz. That Chriſt is, notwithſtanding all this, but a Type, a Shadow; that we muſt not beleive in him, that there is no truſting to him, depending upon him for eternal happineſs; that they have found out a nearer way and cut to Heaven, then by him, that is the Way; a Truth, for the Truth; oppoſing to Chriſt, the immediate enjoyment of God in the Spirit89 without him. I am (and I judge deſervedly) at a ſtand what to think of the Abbettors thereof. For (ah!) what a rude Affront and Contradiction is this to divine Wiſdome, Counſel, Will, and Word at once? What an horrid contempt, and inſufferable ſlighting of the Fathers everlaſting Grace and Love, ſo highly commended in him? Yea, what an ingratefull indignity, undervaluing, trampling under foot the Son of God, together with a moſt deſperately wicked despite of the Spirit of Grace? And to conclude, by a direct refuſing our own mercies thereby, a moſt bloody and cruell deſtroying and ruining, (miraculous Grace preventing us not) of our moſt precious and immortal Souls for ever: For of how much ſoever puniſhment ſhall he be thought worthy, that hath troden under foot the Son of God, and hath counted the blood of the Covenant wherewith he was ſanctified an unholy thing, and hath done despite unto the Spirit of Grace. Heb. 10. 29. And to add a word more, the puniſhment of ſuch, as it will be thus heavy and ſore, ſo ſure and ſwift alſo; ſure and inevitable; for how90 ſhall we eſcape if we neglect ſo great ſalvation? Heb. 2. 3.Swift and unexpected, for ſuch as ſhall bring in damnable Hereſies, even denying the Lord that bought them, bring2 Pet. 2. 1. upon themſelves ſwift destruction. But let this be my truſt, ſupport, and comfort, together with all thoſe that wait for his appearing, that he ▪ that is, the Lord Jeſus Chriſt, which ſhall be revealed from2 Theſſ. 1. 8, 9, 10. Heaven, with his mighty Angels, in flaming fire, taking vengeance on them that obey not his Gospel; ſhall be glorified in his Saints, and admired by all us that beleive; appearing able to ſave them to the uttermost, that come unto God by him, ſeeing heHeb. 7. 25. ever loveth to make interceſſion for us.
Wherefore alſo we pray always for you, (even you that yet oppoſe your2 Theſſ. 1. 11, 12. ſelves) that our God would count you worthy of this calling, and fulfill all the good pleaſure of his goodneſs, and the work of faith with power. That the Name of our Lord Jeſus Chriſt may yet be glorified in you, and ye in him, according to the grace of our God, and the Lord Jeſus Christ.
WE have hitherto been imployed in the reconciliation of the Spirit to his Effects, and Cauſe: but now how great occaſion of Endeavour have we put into our hands of making peace, betwixt the Spirit and his Word? Their unchangeable Spirit doth deny his own word, and oppoſeth the Scriptures,
Firſt, then we finde that this Error doth gainſay the Word of God in an abſolute acception in theſe two particulars.
1. That viſible Scripture, or the Bible, is but a bare Allegory. Page 64. Page 65, ult.
2. We are bound to beleive no more of Gods Word then the Spirit doth perſwade and clear up to us.
How much of Popery, Familiſme,92 and Anti-ſcripturiſme, are couched under theſe two Propoſitions, we may in a meaſure gueſs by the firſt hearing, and may further underſtand by the following Diſcourſe hereof. But of them in order.
For the firſt of theſe, that that lifteth an high hand to pull down the plain expreſs and viſible meaning of Scripture, to exalt an allegorical ſenſe; I know no other ſeeming ground whereon it ſets footing to do this feat, but one, and that is borrowed from the Scripture it ſelfe, (that it might be an Engine for its own ſubverſion) and is, the word Myſtery.
Arg. Becauſe we reade many times of the Mystery of the Gospel, Mystery of the Kingdom, Mystery of Faith, Mystery of Godlineſs, &c. They gather, that in all that is written, or ſpoken, there is hidden Manna, a hidden Mystery. That the outward viſible ſenſe is not to be regarded, but their inward ſenſe alone, their allegorical interpretation is the Word of God, the Scripture.
Anſw. This Argument is very much ingaged, to the ſo frequently mentioned93 Author, who makes ſo very much of that little nothing in it. But I anſwer hereunto.
Firſt, becauſe we reade much of Myſteries in the Word, is therefore the Word all allegorical? Why then do you not take the word Mystery alſo in a miſtical ſenſe, and look for a myſtery in the word Mystery?
But let us more plainly ſeek a Revelation of the word Mystery. Now we as readily grant, as you can demand, that the whole Fabrick and Frame of the Goſpel is very mysterious, deep, and unſearchable, yet not allegorical. But that that makes the difference betwixt us, is the Papiſtical Equivocation of the word Mystery; this word is firſt made pregnant, and then is delivered of a double ſenſe; though the Mystery, that is in the literal meaning, be onely lawfully begotten, and that that is in the Allegorical, be Illegitimate. But ſince we are forced to be Midwife, for want of one of more skill, in this preſent exigency, we deliver into the World this Distinction.
The firſt may be when we, diſ-regarding the plain and open meaning of the words, ſeek and pick out a further myſterious interpretation of them. The later, namely, the Myſtery of the Subject, the real Mystery, is when in the very opening of the plain intention and ſenſe of the words, there is found contained, ſome wonderfull, rare, deep, and myſterious matter in the ſame. And now how eaſily is it determined, that the Myſteries ſo frequently mentioned in the Goſpel, are ſuch as reſpect the Subject-matter of the Goſpel, and not at all the viſible and outward ſenſe and phraſe thereof; let any man that hath but the Spirit of the Goſpel; yea, but the uſe of his Reaſon, judge.
The Gospel is a Relation or Report of the most ſtrong deep and unſearchable Truths of Heaven, concerning the recoveryActs 26. 21. of miſerable man out of the Kingdom of Darkneſs, into marvellous light, and from the power of Satan unto God, by Jeſus Christ. Now when you have found this out once, aſſure your ſelves, you have the Truth, look for no higher vain imagination, no other Mystery95 then this; which is the Mystery of the Gospel. O take heed as you prize your Souls and Heaven, of catching at any ſeeming, though ſeeming never ſo glorious, a Shadow of the Goſpel; leaſt you with the Dog in the Fable, let ſlip away from you, and loſe irrecoverably the ſubstance thereof.
When we reade of the Mystery of the Kingdome, therefore let us take heed of miſtaking it for the Mystery of the Senſe, but of the Subject, the Myſtery, (i. ) of the Kingdome: (i. ) the mysterious way of the Reign of the Gospel. Myſterious, becauſe the Kingdom of Chriſt cometh, conquereth, ruleth, and governeth, ſo ſecretly, ſtrangely, myſteriouſly; The KingdomLuke 17. 20. of God cometh not with obſervation. (i. ) with outward pomp and victory; which makes it ſo worthily called the Mystery of the Kingdome.
Secondly, when we reade of the Mystery of Godlineſs, we muſt not underſtand it, as if we were to look for an allegorical ſenſe and meaning of Godlineſs! how weak and ridiculous is ſuch a conſtruction; and yet there is a Myſtery, and Great is the Mystery of Godlineſs66 notwithſtanding. Now what is this Myſtery? Muſt we allegorize God manifeſted in the fleſh, into Chriſt in the Spirit, to make this Myſtery of Godlineſs? Yea, God in the Spirit is no Myſtery at all, at leaſt in compariſon of the Myſtery of God in fleſh, this is a Myſtery; though it be revealed in the plaineſt and eaſieſt words and phraſe, a Myſtery ſtill, and ſuch a Myſtery as is incomprehenſible by the largeſt and deepeſt capacity of Reaſon; for without all controverſie, great is the Mystery of Godlineſs; God manifested in the fleſh, justified in the Spirit, ſeen of Angels, preached unto the Gentiles, beleived on in the World, received up into Glory, 1 Tim. 3. 16.
So to conclude, the Mystery of Faith is alſo to be revealed, & underſtood in like manner. Faith is myſterious two ways, Objectivè, as Chriſt, the former Myſtery, is the Object or Medium of Faith. Secondly, Effectivè, its Effects are myſterious, deep, and unſearchable by humane Reaſon: as it unites with Chriſt, justifies, adopteth, regenerateth,**1 Tim. 3. 8, 9. ſanctifieth, ſaveth. Thus plainly, there is a97 myſtery in Faith: And that far greater, then ever can be found in any other allegoricall faith imaginable.
But what color or gloſs can they poſſibly have for their allegorically interpreted reſurrection, day of judgment, matters of ſuch high import & concernment ▪ I ſay no more, but I will avouch and teſtifie, they had as good in plaine Engliſh to deny them both. What hindereth, yet, poor Soules, but you may, if God ſuffer you, ſee your fallacy, ſurely you need not go beyond the materiall, reall Goſpel of Chriſt, for one allegorical, if this be all you ſeek, to wit, a myſtery. What part of the Gospell of Chriſt is not deep and myſticall, which the Prophets of old counted worthy their inquiry and diligent ſearch, and which the intelligent Angells themſelves deſire to looke into. 1. Pet: 1. 10, 11, 12.
But in ſetting my ſelf for the defence or the Goſpell that is ſo mightily ſtruck at by this particular: I ſhall bring ſome few Arguments for the ſubverſion of this allegoricall way of interpreting the ſame.
98Firſt, Then ſince that the immediate end and undertaking of the Goſpell, is for the advancement of Chriſt, both in his Fleſh and Spirit together, for both our Juſtification, and Sanctification, and comfort: I deſire to be informed, whether this way will lead us to an allegory, in the former onely, or in the later alſo. If in onely one, I deſire to know the reaſon of the others exemption. But, if in the Spirit and Sanctification and comfort, as well as in the fleſh of Chriſt and our Juſtification, then my requeſt is, what may be the allegory of Sanctification and comfort, what is the Spirit of the Spirit?
But we may be wholly drawn out of this way by the ſtrength of thoſe following Arguments.
The firſt is taken from the Author, the firſt and great Preacher of the Goſpell to the Sons of men. Now we read, Heb. 2. 3. that it was at firſt preached by the Lord himſelf. Moſes indeed may be the Miniſter of types and ſhadowes, but when Moſes Antitype, the Prophets which the Lord ſhall raiſe upActs 3.99 like unto Moſes, he ſhall doubtleſſe bring into the World the truth and ſubſtance with him. The Son himſelf ſhall, whatever the ſervant hath done, declare his Fathers minde cleerely and plainly, according as our Saviour himſelf aſſureth, Yee are my freinds, for all things that I have heard of my Father, IJo. 15. 15. have made known unto you: to which we may heare his Diſciples and Freinds ecchoing back an anſwer, Loe now ſpeakeſtJo. 16. 27. thou plainly and no parable, (i. ) no allegory, for though the Law was given by Moſes, yet Grace and Truth came by Jeſus Chriſt, Joh: 1. 17.
The ſecond Argument againſt this Allegoricall way of expounding the Goſpell, is taken from the matter thereof. The mediate ſenſe and ſubſtance of the Goſpell. Viz. The way and meanes of fallen mans recovery.
This was firſt revealed in the firſt promiſe as man received it in the ſerpents curſe, the ſeed of the Woman ſhall breake the ſerpents head. So much of this, as was preached before, was Gospell, this is the Epitomy of that Goſpell, that is100 now more fully and clearely revealed to the World: which is truly the truth and not an allegory. But how is Chriſt to break the ſerpents head? onely in the ſpirit? ſurely as the ſeed of the Woman alſo, who is, as diſtinguiſhed from the ſpirit, the way, the truth, and the life: asJoh. 14. Preiſt, Prophet, and King, plainly and really ſo. He that came to ſeek and to ſave that which was loſt is the onely ſaviour; but Chriſt in his perſon, as well as in his ſpirit, came to ſeek and to ſave that which was loſt, therefore he is, as in both, the onely ſaviour; whoſe ſpirit as it is a ſpirit of Life; ſo his fleſhJoh. 6. 55. is meate indeed, and his Blood drinke indeed, (i.) 〈…〉〈 in non-Latin alphabet 〉, truly and really, not allegorically.
The laſt, is taken from the manner of the delivering of the Goſpell to us. 1. by our Saviour himſelf, the truth, who cannot ly, he that eats my Fleſh andJoh. 6. 40. & 54. drinkes my blood (not he that ſeeks for an allegoricall, but metaphoricall meaning in this,) he that ſeeth the ſon and beleeveth on him, hath everlaſting life, and I will raiſe him up at the laſt day.
101And ſecondly, by Paul, &c. 1 Cor. 15. at the beginning, which may ſerve for all: Brethren, ſaith he, I declare unto you the Gospell which I preached unto you, which alſo you have received, and wherein you ſtand, by which alſo you are ſaved. Well now what is this Goſpell to end all controverſie, verſe 3. I delivered unto you firſt of all that which I alſo received, how that Chriſt died for our ſins according to the Scriptures, that he was buried and roſe again according to the ſcriptures, &c. Thus we preached, you beleived, & were ſaved, and the truth beleived, is no more an allegory, then the end therof, ſalvation, but all in plainneſs of ſpeech, not in myſteriouſneſs in the ſimplicity of the truth, not with double meaning, and in the demonſtration of the ſpirit, notallegorically. But I am jealous over you with a godly Jealouſy, fearing leſt by any meanes, as the ſerpent beguiled Eve, through his ſubtilty; ſo your mindes ſhould be corrupted from the ſimplicity that is in Chriſt, 2 Cor. 11. 2, 3.
But Caveat Emptor, for who ever deals with this opinion is miſerably deceived:102 She windes up all Religion to the airy Pinacle of towering ſpeculation, and there fairely promiſeth the diſcovery of the glory of Heaven, the new Jeruſalem; but in the end, this is all it receives at her hand, even to be caſt down thence into a troubleſome ſea of uncertainties, fallibilities, abſurdities, and what not: this ſpirit of theirs blowes up a ſpecious, amiable bubble; but if you once but cloſe with it, it immediately deſolves and vaniſhes into a meere and empty nothing, lay but once a ſide the literall ſenſe of the Word of God, and let the allegorical paſſe for Authentical, there muſt needs be admitted, and that unavoidably as ſeverall mindes of God as there are various Phanſies and different apprehenſions of men in the world: every ones ſpirit will coin a new myſtery, Divinity, Quot homines tot ſententiae, what diviſions, diſtractions, confuſions, will follow hereupon; we can hardly agree about the literall, O how ſhall we then differ, about this myſterious Allegoricall Truth and Goſpell.
Methinks, and truly I averr it, with103 a minde unprejudiced, there glides a perceivable, though ſilent, ſtream through every channel of this Error into the ſea of Rome. And eſpecially, in the caſe in hand. It will have the Scriptures univerſally allegoricall, ſo will the Papiſts, and as the Papiſts deſcend below Scripture to unwritten traditions, ſo this way aſcends above the Scriptures into unwritten myſteries. The worſt of the Papiſts have ſaid, the Gospell was written not to rule our faith but to be ruled by it, calling it a noſe of wax, a dumbe judge, &c. And doth not this way of allegorizing Scripture ſpeake aloud all this: And bluſh not to ſay, that the Scripture is fitted to the time, and variably underſtood, the ſenſe thereof being one while this, and another while that according as it pleaſeth the ſpirit to change its dictates, as the Papiſt, according as the Church is pleaſed to change her judgment. that is all the difference, and how large a ſtep is that to a totall rejection of Scripture? it gets it ſelf above the reach of the letter, and what is not proveable by an allegoricall gloſſe? wicked men and ſeducers104 wax worſe, and worſe deceiving and being deceived.
WE now ſhall endeavour to diſapoint that other maine deſperate Engine directed by the wicked cunning hand of this Errour againſt the ſcripture in generall, namely, that we are not bound to beleeve any more of the Bible, then theErrour. ſpirit doth perſwade and cleere up to us.
The Grounds or Reaſons thereof,Grounds. I finde amongſt them to be theſe.
Becauſe, we can beleeve no more.
Becauſe, the Booke of the Scripture hath been, and is ſtill liable, to corruption
In the Vindication of truth againſt this Errour, according unto my former method, I ſhould diſcover the Errour105 firſt, and then the danger: in convicting this aſſertion of Errour, according to my uſe, I ſhall weaken and ruine the grounds by refuting their reaſons:Arg. Then eſtabliſh the truth for the firſt of theſe reaſons, that becauſe we cannot, it is not in our power; therefore we ought not, we are not bound by duty to beleeve of the Word more then the Spirit doth convince us of: I anſwer.
Anſw. Is not this good reaſon, becauſe our debtor cannot pay his debts, therefore he oweth us nothing at all? then as it is injuſtice to demand, ſo no mercy to forgive, but cruelty to puniſh. Yea moreover, that that is in humane cruelty in man, in Pharaoh, though God ſhould deale with us upon the ſame termes, we could not ſay God is unjuſt, yet God made man upright, and mans own inventions trifled away, the heate and fire of his own luſts, burnt up and waſted, the ſtraw that God had allowed him for to do his worke. Now ſhall our lie make the truth of God of none effect? Shall our ſelf-ſought, ſelf-wrought inability, diſcharge us of our106 duty? how ſhort, and excellent a way is this to manifeſt and magnifie ſtrength in weakeneſſe? and being unable to do any thing, in a trice, by this ſleight to performe all things.
But ſecondly, We muſt diſtinguiſh, in order hereunto, of a double faith: Faith perſwaded, Faith inspired. The later, beleeving the firſt truth for it ſelf without or beſides our reaſon, is indeed, the ſupernaturall gift or Geace of God. For the firſt of theſe, viz. Faith perſwaded, ariſing from the probability of reaſon, is certainly reachable by naturall men. And for beleiving of the Scripture in an hiſtoricall way, this will, I meane, this faith perſwaded by reaſon will clime very high. 1. Reaſon perſwading us to beleeve that God is omnipotent, what will it not perſwade us to conclude as feazable by him. Secondly it perſwading us further to beleeve that God is the truth and cannot ly: What will it not urge us to beleeve, if he ſpeake it, therefore to thoſe, that could not tell how to beleeve the reſurrection, our Saviour replieth, you err, not knowing107 the Scriptures and the Power of God:Matth. 22. 29. you err in gainſaying this truth, becauſe, as you do not beleive the Scriptures, ſo neither do you certifie your reaſon about the Power of God, to whom all things are poſſible.
Though it be impoſſible for us to beleive, yet the all-wiſe God hath an excellent uſe of our duty, and the force of his command, viz. even for the glorifying of Juſtice in condemning of ſinners: And of mercy and grace, in giving ſtrength by commanding for the Obedience, in giving glory hereafter for the reward of the obedience of all the Elect. This great myſtery I ſhall have fitter occaſion hereafter to unfold, and therefore Lonely touch it here and lay it by, till then.
Arg. 2The ſecond Argument follows; which (as the firſt was taken from the inability of beleiving more, &c. By reaſon of the reall corruption of our natures) is drawn from the inconveniency of beleiving more, viz. then the ſpirit ſhall cleere to be truth, by reaſon of a ſuppoſed, or feared, poſſible or probable corruption of Gods Word.
108Anſw. That abuſive compariſon, that was moſt injuriouſly applied heretofore, to Non-conformiſts and Puritans, is moſt truly made good in the reign of this Errour. For while they may (happily) imagine that they are running as faſt from the Pope as their ſpirit can move them, they are all the while tied by the tail to him. as Sampſons foxes were joyned together, while with contrary faces, they endeavored to run from each other.
Yet among ſome of the, more moderate, Papiſts, we may read a diſtinction that will ſufficiently ſalve the preſent Objection, namely, tranſlations are liable to corruption onely in respect of the words,D. Stapleton. not of the ſenſe; and if not tranſlations, ſurely not the originalls.
Papiſts themſelves, had never the power to meddle with the Text original, the (Greek & Hebrew) though they have ſacralegiouſly formed up a Goſpel, even to their own minde and humor in Latine.
It is the greateſt infidelity and109 miſtruſt of Providence, to think or imagine, at laeſt upon ſuch ſlender ſuppoſalls, ſurmiſes, that God would ſuffer his witneſs, record, onely image of himſelf in the World, to be falſified, abuſed, defaced; what leſs then blaſphemy to think, as Helliſh to perform. There is an excerciſe, of Charity as well as Faith then, in beleiving the Scripture, if this be all can be ſaid againſt it.
Yet the foundation of our Faith is laid on divine, not humane teſtimony or Authority. Though the words of a man, are the meanes to expreſs Gods Minde unto us; yet the light of Heaven in the face of Jeſus Chriſt through ſcripture, is our converſion and perſwaſion.
Argument for the Affirmative.But that we may not leave the contrary truth in queſtion, take theſe things following for its confirmation.
If the Precepts of the Word, whereby God is pleaſed both to command us to beleeve and by commanding us, to worke Faith in us, be reall Precepts;110 then we ought to beleeve more truths of Gods Word then the ſpirit hath revealed and cleared to us.
But ſuch Precepts, muſt needs be acknowledged reall, becauſe they prove effectuall and the conſequence is alſo undeniable; becauſe a command doth directly and immediately imply a duty; and if the command be inſtrumentally uſed for our beleif, then, as the meanes is before the end; we were commanded, before we beleeved, and by conſequence ought to beleeve, before we beleeved, (i. ) before the truth was revealed unto us by the Spirit of God.
If unbeleif comming from ignorance be ſinfull; then it is a duty to beleeve more truth then the ſpirit hath convinced us of; but ſuch an unbeleif is ſinfull. Which appeares. Firſt, fromPro. 2. 3, &c. the command of knowledge. Secondly, Faith, as alſo from the puniſhment ofMar. 1. 15 ſuch an unbeleif 2 Theſ. 1. and, wherefore doth the living man complain, a man (for nothing elſe but) for the puniſhmentLam. 3. of his ſin. The conſequence, is cleare as the Sun, for what the Spirit hath revealed111 to us, we cannot have an ignorant unbeleif thereof.
We are to beleive every Truth that God hath revealed to the World in Scripture. But there are many Truths in the Scripture that the Spirit hath not yet revealed to moſt, if to any.
Therefore we are to beleive more Truth and Scripture, then the Spirit hath yet revealed to us.
The Propoſition is clear, becauſe all revealed Truth is to be beleived.
Firſt, by that Law of Reaſon that is implanted in every man by Nature.
Secondly, by the Law of God, that condemneth every ſpirit as fooliſh and bewitched, that obeyeth not the Truth in believing of it. Gal. 3. 1.
But now how ſhall we prove the Aſſumption to them that deny the Scripture, viz. that there is more Truth in Scripture, then the Spirit hath yet revealed to any. They will be forced to grant it, will they but yeild a little to conſult their own experience: for they will acknowledge, that there are ſome that are more enlightened, inſpired with the ſpirit of Truth, then others,112 even among themſelves. Now that revelation that hath honored them above and beyond their Brethren, was either made known by a ſpirit of Truth or Error; but they not acknowledging the later of theſe, then, that they have received from the Spirit of Truth, muſt needs be Truth; and that may be the Truth, for their ſufficient conviction, that is not revealed by the Spirit to many. There is ſome Truth in Scripture that is not yet revealed to ſome men; all the Truth in Scripture ought to be beleived by all men, therefore men ought to beleive more Scripture then the Spirit hath yet made clear and manifeſt to them.
But a word to hint at the abſurdity and danger of this Opinion, and I ſhake hands, yea, waſh my hands of this.
And firſt, we muſt needs infer, that there is no ſin**Ignorantia Juris. of ignorance can poſſibly be committed: for if I am bound to beleive no more then the Spirit doth reveal, I can be ignorant of nothing that I ought to know; for whatſoever the Spirit doth reveal, I muſt needs know.
There can be no ſin of unbeleif; for113 ſo far as the Spirit perſwades and enlightens, I muſt and cannot but aſſent.
There can be no actual ſin at all among the Heathens, for they either have the Spirit of Chriſt or not. The firſt is too abſurd to be imagined. Then if they have not the Spirit, they cannot have the Law revealed to them by it; therefore the Law concerneth them not; and where there is no Law, there is no Tranſgreſſion.
The Man of ſin himſelf, as ſo, cannot ſin, (i. ) againſt the Goſpel, the Saints, or Chriſt, ſince he is not perſwaded by the Spirit of Truth, that theſe are true.
Neither do I well conceive, how the People of God can ſin either; for ſo far as they receive the Truth from the Spirit, ſo far, do they not obey it? and no further are they bound to regard it. Or to conclude, if the Saints can ſin, the Saints it ſeems are the onely ſinners in the World upon this account.
However, men may wallow and tumble in the groſſest prophaneneſs; and yet not loſe their Cloak. The Spirit hath not revealed it to me, it will be ſaid; I114 am not yet convinced, that what I do is ſinfull or evil. And,
Happy, thrice happy are ye blinde and ignorant Indians; riſe up, and cal this way above all other bleſſed, it freeth you from ſin and puniſhment alſo; for where there is no Conviction of ſpirit, there is no Law; and where there is no Law, there is no Tranſgreſſion; and where there is no ſin, there is no puniſhment.
As this Opinion lays a good Foundation for ſin; ſo for Ignorance and Error alſo. Well might the Papiſt ſay, that Ignorance is the Mother of Devotion; it being ſo good a Preſervative againſt ſin and wickedneſs. And for Error, this will lead us to deny Jeſus Christ, and God himſelf, the Reſurrection of the Body, Immortality of the Soul, Heaven, Hell, and worſe, if poſſible; and bring a man ſafely off, and free from any ſin or check, upon this account, plea, ground, and warrant; I am not yet convinced hereof by the Spirit of God.
And to conclude, it doth plainly levell the holy Bible with any other Book whatſoever, whether godly or profane,115 and make the Word of God of no better Authority then they, which (even the very, very worſt of which) I am bound to beleive, ſo far, as the Spirit, I mean, by Scriptures, ſhall convince and aſſure me of the truth thereof.
And yet (which I greive to think, and tremble to write) this is a moſt commonly received Opinion among us in this Age. Ah! let us take heed of looſing that, (if ſuch Errors as theſe once ſpread and prevail) wherein our very Souls are bound up, Religion it ſelf.
WE now ſhal paſs on in the defence of the Scripture, to conſider it reſpectively to our uſe thereof: & firſt, altogether in the bulk & whole therof: as denied by this error in theſe two aſſertions.
1. That the Scripture or Bible is not116 to be the Rule of Faith. Page 128.
2. Nor the Judge and triall of the ſpirits, page 66. line 2. 3. page 127.
Both theſe are alſo known to every one, that hath any knowledge, of popiſh tenets, to be ranke Popery. The difference lies only in the different uſe hereof, the Jeſuiſt uſing them to advance his Pope, and the men of this Errour making them a mean to carry on the deſigne of their ſpirit; but of them in order.
Now in anſwer to the firſt, viz. The deniall of the Scriptures to be the rule of Faith, theſe popiſh aſſertions are found in the Jeſuites Books: Namely, That the Gospell was written not to rule our Faith but to be ruled by it: That it receiveth all the Authority it hath, from the Church: And that we must live more according to the Authority of the Church then Scripture, &c. Now may we but call the Church here the Pope, and the Pope the Spirit, a moſt eaſie miſtake, and in theſe and many other particulers, the Abbettors of the Errour we are diſputing againſt, do willingly bow & do obeyſance to his holineſs,117 if not even fall down, and kiſſe his Toe. But there being nothing to be brought for this Errours upholding, that I can think of at preſent, that hath not alreadyThe truth proved. received an anſwer upon an other occaſion before: I ſhall immediately betake my ſelf, for the ſtrength and eſtabliſhment of the contrary affirmative, viz. That the Word or Scripture, is to be the rule of our Faith. For,
Firſt we have cleere and pregnant ſcriptu•e for it, 2. Tim: 3. 15. The ſcriptures are able to make us wiſe unto ſalvation, through the Faith that is in Christ Jeſus: where obſerve, 1. That Chriſt is here held out to be the object of Faith: Faith the prime meanes of our ſalvation; and the Scripture the way, rule, and guide of Faith. The practice of this hath attained an honorable record of the men of Berea, the Holy Ghoſt ſtill teſtifying, that they of Berea were more noble then others, even in this, for that they would not give credit or Faith to the truths delivered by the Apoſtles themſelves, further then they made and found the word of Scripture to be the rule thereof; they ſearching118 the ſcriptures daily whether theſe things were ſo, Acts 18. 11.
But the men we ſpeake of, while they winde up all Religion and rules of Faith into their unadviſed, preſuming ſpirit, what do they leſs (ſo heinouſly obnoxious they are to the way of the ſpirit of truth) then to be wiſe above that which〈…〉〈 in non-Latin alphabet 〉. is written.
But beſides divine Authority, ſeconded alſo (as might be abundantly inſtanced, if occaſion did require) with the numerous Teſtimony of the Spirit of God in Holy men of all ages, plaine reaſon proves it, viz. That the Word of God or Scripture is the rule of Faith.
1. That is, and only is the rule of Faith, that is of infallible truth.
But the Scripture is and only is of infallible truth, it being the word and minde of truth.
Therefore the Scripture, undoubtedly is and only is the rule of Faith.
Truth being the proper & immediate object of Faith, it muſt needs be the ruleRectum norma ſui & obliqui. therof, (i. ) of that that is to be beleived. For truth, or what ever is ſtreight and119 right, is the rule and meaſure, both of it ſelfe, and that that is Erronious and crooked,
The Rule of Faith, muſt be certaine, and known; for if it be not certaine, it is no rule at all: And if it be not known it is no rule to us: But nothing is more certaine, nothing is more known, then the Holy Scriptures, contained in the writings of the Prophets and Apoſtles; wherefore the ſacred Scripture is the rule of Faith moſt certaine and moſt ſafe.
And for the caſe in hand, it is worth our notice, that the Scriptures muſt needs be better known then the ſpirit, in ſome caſes; as namely, where it is received, where it ſpeaketh plainly, and the queſtion is concerning the ſpirit. Theſe are Bellarmines own Reaſonings, not againſt us, but Libertines relying upon Revelations; which as they will ſerve to condemn the Scripture-blaſpheming-Papiſts out of their own mouthes; ſo alſo to confute, our Anti-ſcripturiſts in this particular.
Theſe things are written (notwithſtanding) that we might have the certainty120 of that wherein we are inſtructed, and that we might beleeve in Jeſus, and in beleeving, have Life Eternal.
But how many abſurdities and dangerousDanger. conſequences are the iſſue of the deniall hereof. It followes: 1. That the ſcripture is not the word of God, & it is all one in effect to ſay ſo, and to deny it to be the rule of Faith; for that that is the Word i. ) the will, ſenſe, and truth, of God revealed, muſt needs be the rule of Faith. And if the ſcripture be not the rule of Faith, it may not be received as the Word of God; for as we ſee God by the eye of reaeſon in the World, through that〈…〉〈 in non-Latin alphabet 〉, his Creation and Providence, ſo with the eye of Faith alone, in the Holy ſcriptures, as he is there revealed to us by his Prophets and Apostles. Thus,
2. It robs the Lord of his infinite Glory, and injuriouſly ſtrips the World of the greateſt Bleſſing wherewith ever God in bleſſing bleſſed it, the ſcriptures: for as to God, they are the greateſt outward pledge of his admirable favour; and as to us, the beſt, yea the only ordinary way and meanes of heavenly light, life, and happineſs.
121To refuſe the ſcripture as to the rule of Faith, it muſt of neceſſity either expoſe us, to the folly of acknowledging unwritten Traditions, and to fall profeſſed Papiſts, or worſe, to the danger of waiting and attending, on immediate Revelations, and ariſe to Familiſme. But ſince the way of this Errour, doth directly lead to the later of theſe; we have a conſiderable price put into our hand to purchaſe (though ſhort yet ſeaſonable) digreſſion, touching Revelations, of this Quere.
Qu. Is it not lawfull in theſe dayes of light, to expect Revelations?
Anſw. The word Revelation is uſed in the ſcripture in the good ſenſe, but ſuch Revelations as either take away from, or add to the Scriptures; and ſuch Revelations as claime to be immediate, may not be expected. And ſuch are the Revelations we now ſpeake of.
Such as derogate from, (i. ) deny or contradict any part of the ſcripture, is utterly unlawfull and ridiculous; and cannot poſſibly be of the ſpirit of God: For obſerve,
When there was but part of the Word122 expreſs and extant, and God ſhewed, at any time, by revealing his minde to the Prophets, his intention to add an increaſe and inlargement towards the decreed perfection of the Holy Writ: He never argued ſo much former improvidence or preſent contradiction to himſelfe, as by the now reigning ſpirit of truth, to charge the other truth, that had been revealed before by the ſame ſpirit to be falſe and Erronious. And even as Gods word of ſix ſeverall daies, in that moſt admirable frame and fabrik of the World, doth ſing and ſet forth the praiſe of the Glory of Divine Wiſdome, with the ſweeteſt Harmony; even ſo doth the glorious building of ſcripture, though the stones thereof were laid at ſundry times, by ſeverall inſtruments, and in diverſe manners. That Land is not ſurely the Finger of God, that endeavours to demoliſh it, yea or to take down a stone thereof.
But this Errour, would remove the very corner ſtone, and with violent hands labours every way to bury the beauty of this building in the ruines thereof; denying not only the Word to be the123 rule of Faith, but the triall of Faith at all, yea Faith it ſelfe and Christ himſelf, &c. and almoſt, what ever the ſcriptures affirme, unlawfull abominable Revelations! For I proteſt, ſaith our Saviour, unto every man that heareth the Words of the Propheſie of this Booke, that if any man ſhall diminiſh of the Words of the Propheſie of this Booke, God ſhall take away his part out of the Booke of Life, and out of the holy City (the place you ſo much boast in) and from theſe things that are written in this Book, Rev. 22. 19.
That Revelation that adds to the word is as impious & unwarrantable alſo. The top stone is laid, the work is finiſhed; the whole Will and Minde of God is already revealed to us in the ſcriptures, and we may looke for, waite for no more; Johns writings contemning every thing to be known, to the end of the World, even till he which teſtifieth theſe, ſaith, ſurely, I come quickly, &c. Rev. 22. 20.
And yet this Errour will expect more truths yet, the ſcripture being not the rule of Faith ſufficient for it, but I Proteſt124 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 old125 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 the126 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 Ʋrim 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,
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 and128 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 ſpiritSee Joh. 6 36. and life, and the Miniſters thereof the ſavour of Life unto Life, and the miniſtration2 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 ſpiritJoh. 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 usJoh. 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 aRom. 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,129 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 hearts130 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, 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, bearing131 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 leaveJoh. 15. 22. the word without excuſe being now attained.
2. But remember, that theſe were the men, the Prophets, whereby God132 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,〈…〉〈 in non-Latin alphabet 〉. 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 Penmen of the Goſpell, had in a more eſpeciall manner the performance of133 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 —
THe fellow of what hath been lately handled comming now to triall, is.
That the Word of God or the holy ScripturesError. 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 letter134 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 the135 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, and136 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.
137Laſtly, 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 cauſe, by its effects, judge ye.
Then this is the reſult and reſolution of the caſe, by making the word the triall of the ſpirits, we do no more abaſe or abuſe the Holy ſpirit of God, then we make the cauſe to ſtoop as inferiour to the effect, by cleering or proving it by the ſame; or then a righteous man is inſlaved by the Law, when as he is acquitted to liberty by it.
But ſomthing it behoveth us to ſpeak in defence of the affirmative part, namely.
That the Word of God, and holyThe affirmative truth. Scriptures, is the only Judg and triall of ſpirits, that is to ſay, To end all controverſies, cleere the truth, diſcover Errour, and every falſe way. Which I argue,
1. From the matter, thus, that which contains the Will of God muſt needs be the judge of, the triall of truth, and the decider of all Controverſie.
But the Holy Scriptures confeſſedly contain the Will of God.
138Therefore the holy Scriptures muſt needs be the Judge of ſpirits, the triall of truth, &c.
The ſecond of theſe muſt needs be granted, even upon moſt immediate reaſon, God that is every way truth, that cannot ly, and ſpeak any thing that is not in his thought or Heart, his word muſt needs containe his mind and will.
Now for the Conſequence in the firſt propoſition, viz. That which containes the Will of God muſt needs be the judg of ſpirits, triall of truth, Decider of all Controverſies, you have moſt eaſily the reaſon of it, by conſidering what it is, that the whol world of men do ſo much argue for, what that is, that is called and honored with the name of truth, by every mouth that ſpeaketh? Is it not that very thing which we call the Will and ſenſe of God in other words? what is our truth, the Helen for which the whole World is at debate, and varience; but the way the will, the virgin truth of Heaven? would we know who is true and who a lyar, let God be true and every man and ſpirit elſe a liar, his Word is truth, and the meaſure therefore of it.
139Would we know whether the firſt inRectum norma ſui & obliqui. our Land be ſtrait or not? the moſt ready way is by an even comparing it with that, that is undoubtedly ſo. So we doubt, which way and ſpirit is of God, of truth, and which of Satan, a liar from the beginning; take the fruits thereof, the practiſe and opinions, and look into the word for the warrant of them. The doubt is whether they be according to Gods Minde, his Word revealeth his Minde, look there and ſearch the Scriptures. The word of God is the Revelation of his Minde, whither ſhall we go for truth, or to know what is truth, the word is truth.
Arg. 2We muſt either deny the Bible to have the minde, and to be the Word of God, or elſe ſubſcribe to this undoubted truth: That the word of ſcripture, is the Judge and Triall of truth and ſpirits. From the Charge and Cammand of God, concerning the Scriptures, the end of Gods intention in giving, our uſe and duty in having them, being to try and judge of the ſpirits by them. Iſa. 8. 20. To the Law and to the teſtimony, if they ſpeake not according to this word, it is becauſe there is no Light in them.
140This Text, though diſ-regarded, hath certainly very much in it, for the defence and cleering of the truth in hand, the whole drift thereof, and not only the face of the words, directly looking with great reſpect, to our preſent purpoſe; for here is a cleere command, a ſtrait charge we ſee: To the Law and to the Teſtimony, &c. (the Word of God may be called a Law, it containing thoſe rules according to which we muſt be obedient, a Teſtimony, as a ſtanding and viſible witneſſe and evidence of the Minde and Will of God, concerning the World) about which we may obſerve (for the better application of the ſame to our purpoſe) ſomthing precedent in the verſe immediately ſtanding before, and ſomthing conſequent in the following words of this ſame verſe. The part of the context preceding and obſerveable is the occaſion whereupon this charge is brought in; the part of the context, ſubſequent is the reaſon therof. Firſt, for the occaſion thereof, ver. 19. It ſhould ſeem that the People in thoſe daies of old, had ſome wiſe men among them, men wiſe above what is written, who boaſting141 of the ſpirit, a ſpirit of divination, promiſed an anſwer and undoubted reſolution of all their doubts and inquiries:Obj. But what ſaith the ſpirit of God as touching theſe? when they ſhall ſay unto you inquire at them that have a ſpirit of Divination, &c. anſwer them thus; ſhould not a people inquire at their God? But (it may be demanded) now how ſhall a people inquire at their God?
Anſw. Read on, and read an anſwer, ſufficiently ſatisfactory; To the Law and to the Teſtimony, there and there alone, you may know your Gods Minde, and finde to your ſelves, ſatisfaction and quietneſſe, which is further preſſed, by the reaſon and motive (already hinted) following, viz. If they, if any man, the beſt Southſayer, diviner, of them all, if they, ſpeak not according to this word, it is becauſe there is no light in them. Now, did not God know very well that theſe men were acted by a lying ſpirit? Yes verily, but this is ſpoken for our ſakes doubtleſs, that we might have a way to know them alſo, and Southſayers may murmure what their helliſh ſpirit dictates, endeavoring to anſwer by inquiry,142 but reſt not here, venter not the leaſt weight of credit or faith thereupon; untill thou have tried this their ſpirit by my revealed will, written Word. For if they ſpeak not according, not only not againſt, but if not according to this word, it is becauſe there is no true ſpirit, nor light in them. All light proceeding from the Father of lights, by the beam of his ſpirit, through the Window of his Word, both for ſatisfaction to thy ſelf, to the Law and to the Teſtimony; inquire at thy God, and for the triall of their ſpirits, to the Law and to the Teſtimony, for if they ſpeak not according to this word, it is becauſe there is no light in them.
Whence we may conclude, and conclude with theſe foure things.
In Moſes his time we read that ſecretDeut. 29. 29. things belong to God, and things revealed to us, and not to us alone, but to all that ſhall come after us and to our Children.
Therefore not only ſo in Moſes time but in theſe daies of the Prophets, to 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 theJoh. 5. 18. Prince of Devils, the ſpirit of Belzebub. 144Yet 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 thatRev. 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.
145But 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 theTit. 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,146 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 littleDanger 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 moſt147 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 preachRom. 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 as148 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 try149 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 not, knoweth not God, (i.) He that doth cenſoriouſly, uncharitably contemn or condemn his Brethren, doth not ſhew himſelf by love, and the carriages of love, knoweth not God, for God is love. Verſ. 8.
Queſt. But what need of theſe Rules? Is not the ſpirit of Truth in it ſelf, ſufficient to diſcover Error and Hereſie? I anſwer,
Anſw. Though I have already before ſufficiently150 ſpoke to immediate Revelations of the ſpirit; I adde, that the light of the Text doth clear the contrary; for, who were they to whom John writeth? Were they not ſuch as had the Spirit of God? Verſ. 4. Yet this command of trying the ſpirits, reacheth, and immediately falleth on them; as if moſt fit, and properly convenient for ſuch, as have the ſpirit to try the ſpirits: though they are Children of Light, they cannot immediately diſcern betwixt things that differ, but theſe muſt uſe means for the exerciſe of their ſpirit of diſcerning, theſe muſt try the ſpirits.
Queſt. But thoſe ſpirits which are of God, have not they ſufficient Light with them to diſcover themſelves?
Anſw. No not immediately, for we muſt try the ſpirits whether they be of God; if of God, we muſt know them to be ſo, by triall and examination.
But it is now high time to ſhake hands with that Text, and to weigh the Conſequence of this bold Deniall of the Word of God, to be the judge and triall of ſpirits. For then,
Thou canſt not poſſibly convince another151 of the Error of his ſpirit upon good Grounds. What courſe wilt thou take with ſuch a ſpirit? Wilt thou tel him that thou art aſſured, that he is in an Error? And will not he anſwer with aſſurance as ſtout, that he is in the truth? And if thou wouldſt convince him by reaſoning the Caſe, can this be done without ſome outward Rule and Ground, to which both parties, acknowledging it Umpire, muſt make their Appeal? Now this outward third, this Rule, Judge, Umpire, muſt of neceſſity be the Word of God, or ſome humane Tradition. The Word of God is ſilenced in the Caſe by this ſame ſpirit, and what a Popiſh Abſurdity followeth?
A man of an erroneous ſpirit (the Word of God not being his triall) cannot poſſibly convince himſelf of Error, upon good Grounds. For what ſhal be the word or Rule of Truth, for his inſtruction, reproof, conviction, if the Word of God be not? The ſpirit that is undoubtedly true? But then I demand, how ſhall we know that ſpirit that is of Truth, to be ſo? Or ſince None know the things of a man, but the ſpirit of a man that is in him. How152 ſhall I know, what is the truth of ſuch a ſpirit of truth in any man, but by his word alone? and now is not the word of Man preferred above the Word of God? The Word of God muſt not, and muſt the word of man be the judge and triall of truth and ſpirits? The word of a frail and fallible man, exalted above the Word of the true and infallible God? The word of a private, ſingle man, take up the place and Office of the publique Word of God, that hath been ſo highly honored, and had in ſo famous acknowledgment and credit, by all religious holy men of all Ages ſucceſſively? Profanum vulgus! this way ſpeaks every man true, and God alone a Lyar; Let God ariſe, and let his Enemies be ſcattered.
May not (the Word in this uſe laid aſide) every man make his own ſpirit, to be the Rule and Standard of all Truth and Faith? While one more preſumptuous then the reſt, intrudeth his Tenets for Truth, another bringeth in his, ſo a third, ſo a fourth, &c. Every man ſelf-conceited, beleiving his own way and opinion to be truth, why may not every man claim the ſame priviledge? By what153 Law is he forbidden? The Law of Gods Word? that is repeal'd, the Law of ſpirits? they are all equal. How ſhall we now be reconciled? What can end the Controverſie? Whom ſhall we hear? Whom follow? How ſhall we become of one minde, one Faith? What Town-clerk can allay this Hubburl, Confuſion, Diſturbance, and make Peace and Union? Either every man muſt yeild, retreat, draw back to himſelf, into his own opinion, going away quickly guided by his own ſpirit, the blinde corrupted Dictates of decayed Nature; or by a proceeding, and that of neceſſity, either by a Sword, or Ʋmpire. Firſt, by the Sword, one urging, thou ſhalt yeild to me; another threatning, ſubſcribe to me; a third ſwearing, you both are heretical, and I am alone in truth, you both muſt and ſhall be of my way, &c. untill a Bacillous Argument end the Controverſie; the ſtrongeſt arm be the beſt ſpirit, and the Sword hath cut and decided the matter. Or ſecondly, by an Ʋmpire, all pitching upon one, to mediate betwixt them, to end and reconcile their Differences: to whom they muſt give all power and ſoveraignty to command154 them Truth, Peace, and Union: thus creating to themſelves a Pope, and themſelves Papists.
But to prevent all this, let us hold-faſt what we have received; that the Word of God is both the Rule of Faith, and the judge and triall of ſpirits.
HAving reconciled the ſpirit to its Word, whether taken abſolutely, or respectively to our uſe in the whole body or bulk thereof, we now have occaſion to make peace betwixt the ſame ſpirit, and ſome ſpecial parts, or particular uſes, of the ſame Word; for this ſpirit that claimes to be the Spirit of God, denieth the Word to be any way profitable either for instruction, obedience, or conſolation, in its Doctrine, Commands, or Promiſes.
Firſt, then, it denieth the Word to be155 profitable in its Doctrine for our teaching and inſtruction. Now the Scripture,Falſe reſt, pag. 45. l. 14. ſaith he, doth not reveal Christ within any man: his ſenſe muſt be, that the Scripture is not the means appointed or made uſe of by God, for the ſpiritual teaching of the ſoul of man.
This being ſo general, to the particulars behinde, we ſhall have direct and juſt occaſions of Anſwer hereunto, in anſwering to them: yet for preſent ſatiſfaction, I make a Propoſal of theſe two Queres.
If the Word of God is not a means to reveal Jeſus Christ within any man; what then is meant by ſuch Attributes of it, as are found, Heb. 4. 12. The Word of God is lively, and mighty in operation, and ſharper then any two edged ſword, and entereth through, even to the dividing of the ſoul and of the ſpirit, and of the joynts, and of the marrow, and is a diſcerner of the thoughts, and of the intents of the heart; we ſay not, the Word without the ſpirit, but yet the ſpirit with the Word doth, according to moſt ſure and frequent experience, all whatever we here have read; therefore it is otherwhere156 called, the Sword of the Spirit,Eph. 6. 17. and what cannot that do, when ſet home by ſuch a hand? Yea, the weakneſs of God is ſtronger then men; but now the Word and Gospel is the power of God unto ſalvation; ſpirit and life: and directly, the means of ſanctification ſo called, and acknowledged by truth it ſelf, John 17. 17. Sanctifie us through thy truth, thy Word is truth. But,
Then (if the ſpirit be indifferent with reſpect to the Word and other means, which is your moſt pleaſing and acceptable ſenſe) how fals it out that the Church of God is onely found where the Gospel dwels? What reaſon can be given, why God hath not an equal number, and ſhare of Profeſſors among the Indians? Is the ſpirit free? yet ſurely it doth prize, value, and countenance that air to live, and breathe in, much more, that is fill'd (not to ſay bleſſed and purified) with the ſound of the Gospel. A general darkneſs we ſee, covereth the People, where the Oracles of God give no advantage, while the Land of Goſhen is full of light.
But we have here moſt room and occaſion157 to take notice, and clear that Text, on which indeed hang both the Law and the Prophets of Anti-ſcripturiſme.
Obj. Some men do acknowledge the Scriptures are uſed to teach us our Rudiments, and beginnings of the knowledge of Chriſt; but this Milk is for Babes, and ſtrong men muſt have ſtronger meat; when they have received the ſpirit once, they put away theſe childiſh things, to live above the Scriptures, and harden themſelves in ſuch a practice as this, upon that notable Scripture, 2 Pet. 1. 19. We have alſo a more ſure word of Propheſie, to the which ye do well that ye take heed, as unto a Light that ſhineth in a dark place, untill the day dawn, &c. Hence, ſay they, we did take heed to Scriptures, while we were ignorant, untill we received the ſpirit; but now what need have we thereof, this place of Scripture it ſelf inviting us to take no more heed thereto?
Anſw. This Text beareth, to many weak ſighted and prejudiced Chriſtians, a very fair gloſs, for the thing pretended. But could we but ſtay a little upon it, and158 take its genuine ſenſe along with us, we ſhould certainly underſtand, and know it to be otherwiſe.
There are two groſs miſtakes committed, in this ſame fallacious conſtruction of the words this way.
The firſt may be occaſioned by the pointing of the words, Let us leave out the [Comma] at the word [Place] & read the words thus, We have a ſure word of Propheſie, whereunto ye do well that ye take heed: ſo far we both agree; but theſe men would conſtrue next, untill the day dawn, &c. but upon what account, let us reade, conſtrue, and underſtand them as they lie in the Verſe, Whereunto ye do well that ye take heed, as unto a light that ſhineth in a dark place untill the day dawn, &c. Which words are not to limit the time how long, but to deſcribe the manner how we ought to take heed. It is not, we muſt take heed unto this Propheſie, till the day dawn, but to it as a light that ſhineth in the dark till the day dawn.
The ſecond and more dangerous miſconſtruction and miſtake, is of the ſenſe of the very termes themſelves; they reade159 the words as a Collation between the whole Book of Scripture and the coming of the ſpirit; and indeed it is onely of the Law and the Prophets, and the coming of Chriſt, as the Context doth moſt clearly manifeſt. The Propheſie of old ſhining in thoſe Dayes that were dark, till the Day, not properly of the ſpirit, but of Christ, did dawn, (i. ) till the Goſpel; for Christ is called a Sun, the Light of the Gentiles, at whoſe coming into the World, The day ſpring from onLuke 1. ult. high did viſit us. And the Times and Diſpenſation of the Goſpel, the Day, and the Children of the Goſpel, Children of the Light and of the Day. God1 Theſſ. 5. 8. Epheſ. 5. 8. that commanded Light out of Darkneſs, ſhining thence in our hearts, to give us the Light of the knowledge of the glory of God in the face of Jeſus Christ. 2 Cor. 4. 6.
Therfore this is the ſum of the Apoſtles ſenſe in that place, he having given them a glimpſe of the Viſion, wherewith he was bleſſed with Chriſt on the Mount, in verſ. 16, 17, 18. He ſeemeth in verſ. 19. ſomewhat fearfull, leaſt he ſhould by this means, have ſtirred up a hankering160 in their mindes after ſuch Viſions, to the weakening of their heed and reſpect, to the Writing of the Prophets; and therefore thus addes, We have a more ſure word of Propheſie; More ſure, (i) not more true in it ſelf, but as to you, which you have means of more aſſurance of, having been a long time received for the Word of God, &c. whereunto ye do well that ye take heed: and not to ſlacken your faith or heed thereunto, any thing ſaid by me of my Viſion, notwithſtanding: but leaſt they ſhould err on the other hand, and prize the Law and the Prophets above the Light of the glorious Gospel; he addeth further, whereunto ye do well that ye take heed, but you muſt heed it no otherwiſe, but as a Light that ſhineth in a dark place, before the day, or untill the day dawn; the Dayes of the Gospel being Dayes of greater Light, then the Dayes of the Prophets; yet not to undervalue theſe Propheſies neither, we muſt know this first, No PropheſieVerſ. 20. in the Scripture is of any private Interpretation: though we muſt look upon them as ſhining in a dark place, untill the day dawn, yet muſt we bear reſpect161 and heed thereto, as unto the Word of God alſo, For the Propheſie came not in old time by the will of man, but holyVerſ. 21. men of God ſpake as they were moved by the holy Ghost.
And now what advantage have any from hence for the Deniall of the Goſpel? or to make the Word of God of none effect, for our teaching?
THis Error would ſtrike at the very Majesty of God, and his divine Authority in the holy Scriptures, and therefore ſticks not to deny the Commands thereof, they being not by any to be heard, or hearkened to, as the voice of God. And this I conceive upon a double reſpect; as they look to the wicked and unregenerate world, or relate to the godly and ſpiritual Church: and upon this dilemma, becauſe the commands of Scripture,162 cannot come in upon us, at this or that door, they muſt be ſhut out.
Reaſ. 1With reſpect to men unregenerate, they imply the command is vain, ſuch having no power to obey it, and God cannot inforce or intend it to them, who doth nothing in vain.
Reaſ. 2And with relation to men regenerate, the command is needleſs alſo; they having the ſpirit, the Law within them, written in their hearts, there is left no need, no uſe of the letter, or the Law without.
As the natural man receiveth no help, ſo the man that is ſpiritual hath neither helpe nor need of the command of the Letter; and therefore the command in the Word is nothing to either.
Anſw. To the firſt of theſe, I poſitively anſwer; that the commands of the Word are not vain, even as they reſpect dead, natural men, and ſuch as have no power to obey the ſame.
In the clearing hereof, I ſhall firſt endeavour to ſhew you the Truth, viz. that God doth lay Commands upon ſuch men.
Secondly, the Grounds or Reaſons163 thereof; it is moſt certainely true, that God doth lay commands upon men, that in the ſtate in which they are at preſent, they are not able to obey: doth not the whole Scripture teſtifie as much both in Law and Goſpell? Is not this a command, Repent, repent, the great command of the Goſpell, Repent and beleeve the Goſpell:Mark 1. Now can a Leopard change his skin, or a ſinner of himſelfe repent, or beleeve? Take one Text for all, for this purpoſe, Epheſ. 5. 14. Awake thou that ſleepeſt, ariſe from the dead, &c. As the author of this command is God, ſo the object thereof muſt needs be impotent, naturall, and unregenerate men: Every one, ſleeping, or dead in ſin, who ever thou be, this command lyes upon thee, whether thou art able to obey it or no, thou art thus commanded by God himſelfe, Awake thou that ſleepeſt, ariſe from the dead.
Now could we finde no reaſon of ſuch commands, yet we ought to beleeve they have their reaſon; ſhall our lye make the truth of God of none effect? this ſhould ſatisfie us, when we read ſuch commands, Viz. O the depth, both of the wiſedome and power of Goa, &c. and not becauſe we164 know not Gods end, wickedly explode and nullifie his meanes, nor terme it in any point, tyranny or cruelty for God thus to command, more now then before, naturall men before being altogether as inſufficient and impotent, as to their obedience of this great command of Awakening themſelves, and ariſing from the dead as now; and what uſe could ſuch commands as theſe, upon ſuch objects as theſe ſerve for then, more then now.
But it is queried, what poſſible end orCurſit. intention can God have with himſelfe, in laying ſuch commands upon poore men, that are no way able to obey the ſame.
Anſw. I make my reply, Firſt, by way of exception againſt; and ſecondly, of anſwer unto this Quere.
1. I except againſt it, for that, moſt uſually, ſuch cavills as theſe being the bublings up of a corrupt Fountaine, flow from the rebellion of unregeneracy: For this ſavours firſt, of a proud and arrogant, and ſecondly, of a prophane and diſobedient heart, there is pride and arrogancy diſcovered in it, for that it replyeth againſt God; calling the wayes of an omnipotency it ſelfe into queſtion; yea, and ſetting165 the party that ownes it, ſo farr above his Maſter, King, and Maker, as he that is the party queſtioning, is ſuperiour to him that is queſtioned; ſuch will know a reaſon why God commandeth them, taxing the authority and Juſtice of him, to whom none may ſay, What doeſt thou?
2. Such queſtioning as this, as it ſavours of pride and arrogance, ſo of a spirit of prophaneneſſe and diſobedience alſo; and that not only as it cleerly argueth a loath and unwillingneſſe to obey, by asking a reaſon of the command; but likewiſe as it offereth an eaſie oppertunity to fling off every yoke, and openeth a gapp for the vileſt extravagancy whatſoever; the drunkard, the Whoremonger, the Murderer, Blaſphemer, &c. will they not all hence argue, why doth God command, men perſwade, and why ſhould I ſpend any of my indeavour about things impoſſible: Can a Leopard change his ſpots? yet can I neuer leave my luſt.
Let us not therefore be too buſie, too witty, in ſuch Queres as theſe, leſt we diſcover our ſelves more then we ſhould, or would, but rather, let us ſee the authority of him that commandeth, and waite166 upon him, in our faithfull indeavour and prayer, for ſtrength to obey; for all our ſufficiency is of God.
Yet men of ſincere intentions may poſſibly move ſuch a queſtion as this, for their owne ſatisfaction, and conviction of gainſayers: I therefore proceed to conſider what Gods ends and intentions may be, in ſuch commands as theſe; and firſt, as they concerne naturall men in generall, ſecondly, in ſpeciall.
1. The ends and intentions of God in ſuch his commands as relate to unregenerate men in common (i. ) without difference, diſtinction, &c. may be firſt concerning himſelfe, ſecondly, his creatures.
Such ends in ſuch commands, as reſpect God himſelfe, may be,
1. To manifeſt that free and moſt abſolute power and ſoverainty, that he, as the great Creatour of all things, hath over his Creatures: What though we cannot come up to obedience, yet we way learne this leſſon, even by that command that we cannot obey, that King Nebuchadnezzar learned in the Wilderneſſe, Viz. That God worketh all things according to his will, both in the army of Heaven,167 and among the Inhabitants of the Earth; that none can ſtay his hand, or ſay unto him, What doeſt thou? Dan. 4. 32.
2. To declare unto the World, That he is God and changeth not, with whom is no variablenes nor ſhadow of turning: though we have changed much, having loſt our ſtrength and power to obey, God is the ſame; his will, his authority is the ſame to command, and to command the ſame things: God made man perfect, and agreeable to his ability, God meaſured his commands; but man having found many inventions, to looſe his ability; yet retaineth man his duty, and God his ſoverainty: therefore ſaith God, Remember the former things of old, Remember how ſuitable my will was once to the power I gave thee: Remember the former things of old, and condemne thy owne folly, not my Juſtice, thy owne inſtability, fickleneſſe, and changing, not my ſameneſſe and immutability, For I am God, and change not, which declare in my commands, which thou art not able now to obey, the laſt things from the beginning; and from of old, the things that were not done; my will that was not fulfilled, ſaying, My counſel168 ſhall ſtand, and I will performe all my pleaſure, Iſa. 46. 9, 10.
3. That all the World may know, that he, a holy God, and delighteth in holineſs, although we cannot leave our ſin, and become as holy, as God is himſelfe, and commandeth us to be, yet his commanding us to be holy, declareth, it is his will that we ſhould be ſo: proclaimeth holineſſe to the Lord all the World over: For this is the will of God, even our ſanctification; yee know, what commands we gave you by the Lord Jeſus: and theſe commands declare the will of God, for this is the will of God, even our ſanctification; that wee ſhould abſtaine from fornication, that every one poſſeſſe his veſſell in holineſſe, even our ſanctification, 1 Theſ. 4. 2, 3, 4.
4. Laſtly, to ſhew his generall good wil and mercifull reſpect to falne man, as rather inclined to ſave, then to ruine and deſtroy his poore creatures: God delighteth not in the death of a ſinner, but rather that he repent; not that any thing can happen beſides the will and intention of God, but for that God taketh more delight in the converſion and happineſſe, then in the diſobedience and ruine of any of his169 creatures. Judgement is therefore his ſtrange work, but mercy pleaſeth him: God is a Sun, which never doeth hurt but only by accident; the reaſon why God, or the Sun, doth hurt, is ever unnaturall to the one and to the other, and onely in the evill and perverſe diſpoſition of the object; now the mercifull diſpoſition in God towards ſinners, is declared and glorified by his commands of converſion; which commands, though we cannot obey, which is our miſery, yet they ever aime at our good, they are for our owne good alwaies, and teſtifie for God, that he could delight more in life then death, our bliſſe and happineſſe, then Hell and miſery: So that were there no other ends but theſe, ſuch as concern God himſelfe, it might ſuffice us, who by his commands, though we cannot obey them, yet manifeſteth to the World his owne glorious Attributes; his ſoverainty, unchangeableneſſe, holineſſe, and mercy: But,
Secondly, In ſuch his commands as we cannot obey, God may intend ſome things concerning us, Viz. even our conviction and tryall thereby.
Firſt, They may ſerve to convince us170 both of ſinne and righteouſneſſe, John 16. 5.
1. Of ſin, originall ſin, or our diſobedience to ſuch Commands as lye upon us in our naturall condition, as wee are the ſeed and poſterity of the firſt man, Adam,Eph. 4. 10 it is by nature inſenſible to us; we nor knowing, nor feeling it: For firſt, itEpheſ. 2. 1, 2. is our death, in its extent, and ſo it leaveth us paſt feeling: Secondly, in its quality, it is naturall to us, and ſo it is not perceivable; death tranſporting us beyond, and nature holding us on this ſide ſenſe, in the Grave we complaine not of miſery, neither can we perceive or greive for naturall imperfections: By nature therefore we being better conceited of our ſelves, then to know or ſuſpect our guilt of ſin, or lyability to any command; this good end, God may have in commanding, though we cannot obey, even to convince us of our ſin, of our irregular and rebellious walking againſt God and his commands all our dayes, by the renuing and preſſing his former commands, that wee know not of, upon us; Thus God is moſt mercifull to us, we knowing not ſin but by the Law; for we had not knowne luſt, except171 the Law had ſayd, Thou ſhalt not covet. Rom. 7. 7.
2. And conſequently ſuch commands as theſe may convince us of duty and righteouſneſſe; we being by nature dead in ſin, wee cannot know our Maſters will, or what he requireth at our hands; and as we cannot, ſo we know not how, to walke ſo as to pleaſe him; but when the command is opened to, and preſſed upon us, we know by the Commandement, being holy, juſt, and good, that this is the will of God, even our ſanctification.
2. Moreover commands ſerve, as for our convertion, ſo alſo for our tryall, when not for obedience, for we meaſuring our ſelves by ſuch commands as lye upon us in unregeneracy, we may be able to know, both what we were, and what we are; how ſtrong we were, and how weak we are: I know no plainer, ſafer way for man, now falne, to know his perfection of ſtrength in innocency, then by comparing himſelfe with ſuch commands of God as then were layd and impoſed upon him; God would not impoſe injunctions of holineſſe on man, above his principles; that would have ſeemed harſh and cruell, nor172 yet beneath them, for then Adam would have been more holy then required. The commands being the rule and meaſure of our ſtrength in innocency, wee may, as men conſuming, meaſure our ſelves, and ſee how big and ſtrong we are, and how we are decayed, how weak we are, we like melancholly men, are apt, preſuming too much upon our ſtrength, to think we can doe any thing before we try; now the commands put us upon tryall, and thus convinced of our, unthought of inſufficiency, we are ſhamed of our boaſting. I was alive once, ſaith Paul, without the Law, (i.) I counted my ſelfe of perfect vigor, life, and ſtrength, before the Law was brought cloſe upon me; before I knew what God required of me; but when the commandement came, I found my inability and weakneſſe, the ſtrength and glorying of ſin over me, which made me hide my head in ſhame and ſorrow; when the commandement came, ſin revived, and I dyed, Rom. 7. 9, 10.
2. Againe, If we conſider God, as regarding the naturall ſeed and poſterity of Adam, under the diſtinction of Elect and Reprobate; he hath ends and intentions173 in his impoſing his commands upon them, ſeverally, and as a Father that deſigneth one Childe for a Schollar, the other for a Tradeſman, his intentions are different in the meanes of his Educating and bringing them up; ſo that one God, the Father of whom are all things, hath in his word and providence, not onely ſome generall ends towards naturall men as ſo, and in common, as we have heard; but alſo respectively different intentions, towards them, as Elect and Reprobate: For the end of Gods intention in ſuch his commands and carriages toward wicked men, thus differenced, muſt needs be diverſe (Gods intentions never fruſtrate) ſince the end of execution is ſo, to wit, ſalvation and damnation.
Queſt. But what are Gods different ends in his commanding the Elect and Reprobate.
Anſw. The Commands of God thus ſeverally directed, worke the will of God, with reſpect unto himſelfe, Viz. The glory of his mercy in the one, the glory of his Juſtice in the other, with reſpect unto the creatures, to the one kinde, perdition, to thePhil. 1. 28 other ſalvation, and that of God: and thus the ends are more ultimate.
1742. But the primary and more immediate ends of the commands of God upon men thus diſtinguiſhed, are found both together, in that 1 Cor. 1. 18. For the Preaching of the Croſſe, is to them that periſh, fooliſhneſſe, but to us that are ſaved, the power of God. Here wee have two widely different ends, come upon ſeverall perſons, by the ſame names; Salvation and Periſhing, both by the Preaching of the Croſſe; the reaſon hereof cannot be imagined to be in the meanes, the Preaching of the Croſſe, but in the uſe and abuſe thereof: Therefore, thoſe that are deſigned to periſh, they count the onely way of Salvation, fooliſhneſſe, but to thoſe that muſt be ſaved, it is the power of God (i. ) unto ſalvation. Verſ. 23. 24.
1. But a little more diſtinctly, in order to the glory of Juſtice, on reprobated men; the commands of God have a double intention, partly here, to harden them, as God by commanding Pharoah, did harden Pharoahs heart, Rom. 9. So men are hardned by the Sun-ſhine of the Goſpell, and by its commands, fitted for deſtruction: Read and tremble at Iſa. 6. 9, 10. And partly hereafter, by leaving them utterly175 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 deadJohn 11. 43. John 5. doe heare the voice of the Son of God, and thoſe that heare, doe live.
176And 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, andMatth. 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 ofKom. 7.177 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 beforeMat. 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, holding178 forth the Word of life, Philip. 2. 14, 15, 16.
But for that we were ſo large upon theThe 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
1795. 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.
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 here180 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, expreſſedIts 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? why181 then doth the miniſtry of the Spirit preſently tender unto ſuch, ſome ſpecial promiſe.
Yea and prick them to the heart in orderActs 2. Acts 16. thereunto; even that a promiſe of ſalvation by beleeving in Chriſt, through the meanes of this ſpirituall ſenſe and greife, might be applicable to them.
Yea what elſe can be the fit and proper ſeaſon of promiſes? what is it that renders any promiſe whatſoever comfortable? yea appliable to us, but the ſenſe of the want of the things promiſed?
2. Againe, the abuſe of the promiſes would faine be argued from the extent of our applying of them, our reſting too much upon, and drawing too much comfort from them.
Anſw. Alas alas, this is ſo little againſt the due Application of promiſes, that let them be rightly applied; and I know not which way we can poſſibly rejoyce too much therein.
This I am moſt certaine of, that men very ſeldome err on this hand; the moſt of Chriſtians being rather guilty of too much infidelity and miſtruſt in the truth, and fidelity of him that hath promiſed. 182The Scriptures therefore every where plentifully warrant, and powerfully injoyne, even our rejoycing with exceeding joy, joy unſpeakable and full of Glory.
But what can the mouth of this abuſe forced open, speak againſt the Lawfull uſe of the promiſes, at which indeed this errours ſpitefull hand ſtrickes too hard?
May we not lie down and take our reſt in the promiſes, when moved, driven thereunto by a reſtleſſe spirit, a hint unreaſonable? or may we not ſinck over much from theſe breaſts of Conſolation, a word unſeaſonable? yet when in truth and meaſure, the promiſes are taken, applied, cloſed with: What can forbid or hinder, or who can ſay unto that happy hand, what doſt thou?
The truth and ſafety of which comfort and practiſe I plead for, and prove by the following Arguments, quere-wiſe.
Argument for the affirmative.1. Why may not the promiſes truly and duely applied, ſpeak comfort to us, as well as to our Fathers? what kept Davids Head up even in the depths? but the truth and word of God in the promiſe; what incouraged our Father Abraham to beleeve183 againſt hope (i) reaſonable hope)Rom. 4. 18 but that he remembred the promiſe and ſtaggered not; and all the Saints of old we read, that through patience and hope,Heb. 6. 12. they inherited the promiſes; yea laſtly, what invited our deare and bleſſed Saviour himſelf, even to indure the Croſſe, toHeb. 12. 2. deſpiſe the ſhame, but the Joy that was ſet before him? how? why in a promiſe. Iſa. 53. ult. are not theſe examples, for our inſtruction and imitation? we may look unto Jeſus, ſurely we, whom the Goſpel it ſelf hath ſtiled the Children, the Heires of promiſe, we may take up our Croſſe and follow our forerunner, even in this, inRom. 9. 8. applying the promiſes, for our Joy and Comfort: Being the rather willing to ſuffer here with him, for that it is promiſed us that if we ſuffer with him, we ſhall alſo raign with him. The promiſes belong unto us as wel as to our Fathers. And is not the comfort of the promiſes ours alſo? the promiſe belongeth to You and to your Children, and to all that are afar off, as well in time as place, even to as many as the Lord our God ſhal call, and why not then appliable to us, even to as many as the Lord our God ſhal call alſo, for the comfort therof, Act. 2. 39.
184What true ſollid, I mean ſpirituall comfort, can be poſſibly received, by any other way and means whatſoever, and not through the promiſes. All our hopes depending thereupon, all our Joyes muſt flow therefrom: We having no pure and ſpirituall Joy, but what hath entrance into us by the doore of hope; and the Object of hope being nothing elſe but the ſubſtance of the promiſes. Secondly, Aagain, Faith is the only hand whereby we take to our ſelves, all reall and ſpirituall joy and comfort, and now the only matter of Faith is the Promiſes. It being the ſubſtance of things hoped for (i) the matterHeb. 11. 1. 1 Pet. 1. 8. of the promiſes; therefore all joy unſpeakable, and glorious is by beleeving (i) applying the promiſes.
3. What can be imagined, by any reaſonable phanſy, to be the proper and genuine end of a promiſe, but reſt, ſupport, comfort, &c.
The world being a Wilderneſſe ſo full of annoyance to the Children of God, he ſurely hath ſo filled his word with promiſes, plainly intending to lift up their heads to beare up their hearts againſt all their trialls, with promiſes (i) Of the ſupports185 and comforts of his preſence with them here, and of another, a better place, Land, Canaan, Heaven, and reſt hereafter.
Queſt. But how ſhall we be ſured that God hath ſuch an end and intention, to comfort us by promiſes?
Anſw. This may be demonſtrated, firſt from the forme thereof; a promiſe doth properly, yea & formally ſpeak and declare comfortable things. This is eſſentiall to it, it cannot be a promiſe, unleſſe its moſt direct and immediate intention aime ſomething towards comfort, endeavour ſome ſatisfaction and reſt in its Object more or leſſe. Either theſe parts of holy ſcripture are not promiſes, or there end an intention, is comfortable to us.
2. From the matter, that being comfortable alſo; now the matter an form do mutually illuſtrate and prove each other as in the promiſes. For let a promiſe be made and confirmed with all poſſible Zeale and ſtrength of ſecurity, yet if the matter be of no worth, it ſpeakes no comfort, ſo if the matter be never ſo precious and rich, what is it to me, unleſs I either have it already or have ſome186 hopes and aſſurance thereof by promiſe? but now the things of Heaven, being a Pearl, a Treaſure, an Inheritance, a Kingdome, &c. The matter is moſt rich and precious, but al this being promiſed, there being a promiſe of the eternall inheritance, and the Kingdome promiſed, Heb. 9. 15. Jam. 2. 5.
The form is alſo moſt cordial and comfortable, and both together made precious promiſes, exceeding great and precious promiſes, Pet. 1. 4.
3. From the end of promiſes, as God himſelf hath declared it to be by his own authority in the holy Scriptures, and ſealed it according to his truth and power in mans experiences.
1. Gods own end in promiſing (that none might have the leaſt occaſion left, of ſo groſſe an errour) is almoſt every where found with his promiſe in Scripture. And what is it but the end we ſpeak of, reſt, quietneſſe, peace, contentation, &c. FearIſa. 30. 10. not thou my ſervant Jacob, but is it demanded how Jacob muſt remedy fear? I anſwer, the beleeving and applying the promiſes following; loe, I will ſave thee from far, &c.
Again, be contented with ſuch things as187 you have, but upon what ground? for, or becauſe he hath ſaid, I will never leaveHeb. 13. nor forſake thee. Yea let us heare one famous Scripture, ſpeak for all the reſt: For God willing more abundantly, to ſhew unto the Heires of promiſe, the immutability of his Councell, confirmed it by an Oath, that by two immutable things, (a promiſe being one of the two) in which it was impoſſible for God to lie, we might have ſtrong Conſolation. Heb. 6. 17. 18.
2. Experience ſtrongly proves the end of the promiſe to be ſuch as we ſpeak of: In that they have ſo conſtantly been, throughout all generations, 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 councellEph. 1. 11. of his own will,
Yea certaine it is, this way of a promiſe is a means of a morall and eternall efficacy188 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, isEph. 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 apply189 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 needs190 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 allMat. 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 have2 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.
191To us are given exceeding great and precious promiſes, that by theſe we might be2 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〈…〉〈 in non-Latin alphabet 〉, profitable to us, both in its propoſition,192 Precept, and Promiſe: For Instruction, Obedience, and Conſolation.
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, toErrour. 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 was193In 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, and thoſe of as good authority perhaps as yours, for the way you explode, that will ſeal to the divinity and teſtifie to the moſt comfortable excellency of the uſe and benefit of Church fellowſhip; anſwering that they were ever more fearfull to offend, never more194 humble and ſelf denying, leſſe carnall, leſſe cenſorious, &c. Then while they walked in the good, ſweet, ſafe, and ſacred way of Saint-Communion.
But is his abuſe, againſt this way? 1. Argument for affirmativeGods own Command of uſe, is for it.
Let all things be done decently and in order, If no Church, no order in it, if no viſible Church, no diſorder in the Church; there being no diſorder in the Church inviſible.
2. Where there is no Church-Communion, there can be no Admiſſion or Excommunication: what then is become of theſe duties? what meant by 2 Cor. 5. and more the like places?
What is the meaning of the Keys of the Church? Which ſignifie both, a ſhutting ſome in, and the turning the Key upon others, as alſo the priviledge of the firſt, and the loſſe and diſgrace of the later.
3. If no Church fellowſhip, then what room, uſe, or occaſion of the Sacraments?
4. And laſtly, What is become, with the men of this way, of the ancient practiſe of primitive Chriſtians (which was wont195 to be held the neereſt to Perfection? for they ranked into a viſible order, continued ſtedfastly in the Apoſtles Doctrine andActs 2. 42, 46, 47. fellowſhip, and breaking of Bread, and Prayers.
But the Saints joint experience hath, I hope, ſo powerfully, fully convinced them of the expediency, comfort, neceſſity hereof, that there need no more be ſaid for their confirming in it. Only, let us hold faſt the profeſſion of our Faith without wavering, conſidering one another, to provoke one another to love and to good Works: Not forſaking the Aſſembly of our ſelves together, as the manner of ſome is; but exhorting one another, and ſo much the more as yee ſee the day approaching; not ſo much the leſſe, as we ſee Chriſt comming in his Spirit or Perſon, to guid or to judgeHeb. 10. 33, 34, 35. us: But ſo much the more, aſſembling our ſelves and exhorting one another as wee ſee the day approaching.
BUT we paſſe on from the way of the miniſtry, to that is moſt materiall, viz. the Ordinances themſelves, the matter thereof.
The generall concluſion of theſe men againſt Ordinances is plainly this.
Thoſe forms that Christ appeared in, whenErrour. in the fleſh, are diſſolved & ceaſe, at his coming in the spirit. And they for their parts have received the comming of the Spirit, therefore all forms (i.) Ordinances ceaſe to them.
The potent Scripture for this end andthe ground. purpoſe, is, Revela. 21. 22, 23. And I ſaw no Temple therein: For the Lord God almighty and the Lamb are the Temple thereof, and the City hath no need of the Sun, neither of the Moon to ſhine in it: For the Glory of God did light it, and the Lamb is the light thereof. Hence they conclude, they being in this City, therefore197 they have no Temple of Ordinances, no need of Sun or Moon, the Lord, &c. and the Lamb lighting them.
But in anſwer hereunto, I ſhall, I hope, prove theſe two things. Eirſt, That this glorious City is not yet built. And ſecondly, That when this glorious day ſhall be, it ſhall not, probably, diſſolve or darken, but rather inlighten and certifie Goſpell Ordinances.
1. Firſt, to prove this glorious City, here mentioned, magnified, is not yet in the World. Some hold that it is the ſtate of the Church in Heaven; and that, upon ſuch like grounds as follow.
Now if we look upon this new Jeruſalem, as the perfect Eſtate of the Church198 after Judgment in Heaven: As our Saviour will ſubmit to give up his miniſteriall Kingdome to his Father, then, ſo thoſe wickedly preſume, that would take it out of his hand before.
But others, and they perhaps, more truly, conceive, this new Jeruſalem to be the Church on earth, made exceeding glorious, by the wonderfull preſence of the Spirit of Chriſt, (for we here take no notice of the preſence of his perſon with it.
And this opinion hath theſe grounds amongſt many more, againſt the former.
But to apply to our preſent drift, now as we cannot imagine, that, unleſſe all199 tears, paine, ſorrow, death, yea reſurrection, and Judgement, are already paſt us. Things moſt groſſe, ridiculous, and ſenſeleſſe; that the ſtate of the Saints, is already Heaven; and conceit our ſelves to be ſet free from the uſe and performance of duties and Ordinances upon that firſt account; ſo neither can wee plead our freedome from them, upon the ſecond conſtruction of this City; namely, to be that glorious appearance and preſence of Chriſt, upon, and with his Church, at the day there ſpoken of, which though indeed it be nearer to the World, our ſins; yet I ſuppoſe it is as truely abſent yet from us, as Heaven it ſelfe: And firſt,
1. Becauſe this new Jeruſalem cometh downe out of Heaven, after the condemnation,Verſ. 2, 3. judgement, and burning of the great Whore, the utter downfall and ruine of Antichriſt.
2. This new Jeruſalem cometh downe from God, after, or upon the gloriousForbes. and viſible converſion of the Jewes, verſ. 24. with 27. Now neither is Antichriſt yet totally ruined, or the Jewiſh Nation and People, yet viſibly converted.
3. Becauſe this City ſhall be ſo illuſtrious,200 as that it ſhall be glorious in the eyes of all: It ſhall be generally, bothver. 24. 26 by Kings and Nations, owned, honoured, and admired.
4. And laſtly, There ſhall no unclean thing enter into it. Now is there any way, Church, People, yet in the world thus owned and admired by all? thus pure and undefiled? hath no uncleane Livers or lying hypocriticall men, to be the followers of it?
Obj. But this erronious way, we plead againſt will ſay, comparatively, there is none unclean or hypocriticall perſon that entreth into her; if you compare her followers with other Profeſſors. And the place is to be taken comparatively, and not abſolutely.
Anſw. We need not go about to pick holes in the Coat of the maintainers of this 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 be201 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: Muſt202 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 old203 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, areEzek. 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 walkJoh. 4. 23. Verſ. 24. in the light thereof.
Not that all or any the Ordinances of204 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,
Thus it then appeareth that none (much205 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.
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. 1The coming of the ſpirit, brings ſo much206 Light and Knowledge with it, that we have no need of the teaching of men, ſuch low and inferiour meanes of Knowledge. We ſhallHeb. 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 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?
207But we know, that the Judgement of God is according to truth, againſt them which commit ſuch things. For thou thatRom. 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 ofMat. 28. ult. Chriſt.
No certainly, it came not to aboliſh but to fulfill the ſame. Therefore it208 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 us2. 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 aRom. 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 ſnare209 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.
2. Now for the meaning of this place: In a word, it is either to be taken hyperbolically,210 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 allUniverſale accommodum. truth, by the faithfull miniſtry of the word. And obſerve, this Covenant was in force as well then as now: Then whyNote 1. ſhould it null the preaching of the Word more now than then?
2. The Miniſtry, therefore, was a Coworker with God in that age, and why not now alſo?
211Obj. 2Others 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 making212 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 gran•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 by213 Chriſt himſelf (for that they are according to the Analogy of Faith) as very Scripture. So that while our Sermons are the truth of God, and we our ſelves in commiſſion from God, the words that we ſpeak are the words of God, and we may ſpeak them boldly, as in the name of God; and he that hath an eare let him heare what the Spirit ſaith unto the Churches.
Obj. 3The two former Objections would have none, but this third (on the contrary) would have all, Preachers: it knows not why we ſhould put ſuch a difference betwixt Miniſters and others: And therefore will have thoſe that are gifted to preach without any more adoe.
Anſw. Miniſteriall gifts are of two ſorts, ſuch as belong to Officers, and ſuch as are common to Members alſo; but they both have their place proper to them, and do1 Cor. 12. 17, 29. not laſh or joſsle: And are all teachers? if the whole Body were an eye, where were the hearing?
Que. But did not the perſecuted Saints, Ast. 8. 4. go preaching the Word every where? and why have not we the ſame Goſpell liberty?
Anſw. This, if conſidered, gives no licenſe at al214 towards the wide and common practiſe of preaching by the preſuming illiterate men of our times. For,
1. Firſt, It is to be obſerved, that the word here uſe ▪ for Preaching is commonly uſed for publiſhing or declaring any thing abroad in the World: The ſame is uſed of the impotent man that was healed Luke 8. 39. it is ſaid he went away,〈…〉〈 in non-Latin alphabet 〉, preaching (i. ) declaring the ſame and praiſe of him that had healed him, ſo the Diſciples here went preaching, (i. ) reporting the word, Goſpell, Chriſt, for which they ſuffered.
2. Obſerve that before they went out of Jeruſalem, as alſo when once they came into Jeruſalem again, where the Miniſtry was ſetled, we heare nothing of their preaching. And we diſpute not here how far private Chriſtians may, excerciſe their gifts, where there are none that may preach by way of office: But we diſpute and argue againſt ſuch only as by their allowance of common preaching, would deſtroy the Function.
Que. The Apoſtle telleth us that we may all propheſie and by propheſying is meant1 Cor. 14. 31. preaching, therefore, why may not all preach?
215Anſw. Propheſying (at leaſt in the place now urged) doth not mean preaching. All conclude it is either more extraordinary, or elſe more ordinary then, but none the the ſame with preaching, or the pretended Propheſying of our daies, if we receive theſe Prophets among the Corinthians as extraordinary Officers, as their name and1 Cor. 12. 28, 29. Cap. 14. 5. place (they being ſtill ranked with Apoſtles and ſuch as ſpeak with tongues would ſeem to intimate) then without doubt the Prophets among us do not ſo much as pretend to their work or office.
But and if we take theſe Prophets in a more ordinary capacity, then they are as much below, as before they were above Paſtors and Teachers. For it is generally concluded, even by ſuch as complain of the loſſe of this excerciſe in our Churches, that this way of Propheſie was but an excerciſe of our gifts as members, not Officers:Acts 13. 15. 1 Cor. 14. 29, 30, 31, 32. And that it was only uſed in a Church, that had Officers, and that by their invitation: and not till after publike preaching ended, and both it and its ſpirit were ever liable and ready to be tried, and cenſured by the reſt of the Prophets, the ſpirit of the Prophets, being ſubject216 to the Prophets: All which circumſtances cleerly differ propheſying and preaching, propheſying being only ſubordinate unto, not at all oppoſed againſt, much leſs the ſame with, preaching: Not but that as Viſion by the Prophets; ſo propheſyingProv. 29. 18. may be ſometimes uſe! by the Apoſtles, either by a Metanimy, or an abuſe of ſpeech, for that, that is properly called preaching.
Obj. 4We grant, ſay others, that while the Apoſtles lived in the World, there was a preaching, by way of Office, but that there is any ſucceſſion of Miniſtry from them to us, as is pretended, wee deny.
Anſw. But we ſhall cleerly prove, what is denied, viz. That the miniſtry of preaching, by way of Office, did not expire with the age of the Apoſtles, but rather it hath uſe and place in the Church in the laſt daies, which we shall demonſtrate from its tranſition, promiſes, and ends, as they all are cleerly recorded in ſcripture.
1. Firſt, let us obſerve, the tranſition which the Goſpell diſcovers, whereby this Office is tranſmitted, or made over to poſterity. As the Father, ſaith Chriſt, ſent217 me, ſo (or upon that account) ſend I you: the Apoſtles ſent by Chriſt, ſay alſo, in effect, as Chriſt ſent us, ſo we ſend others: Inſtanced eſpecially in Timothy and Titus God ſent Chriſt into the World, not onlyHeb. 2. 3. 2 Tim. 1. 11. Tit. 1. 3. to be a King, and Preiſt, but a Preacher or Prophet alſo Chriſt ſent Paul and the reſt, not only to be Apoſtles but Preachers alſo; Paul, &c. ſent Timothy and Titus, not to be Evangeliſts, but preachers alſo; and withall let them know their place, power, and duty. That they ſhould ſend others and ordaine Elders and Biſhops in every City: whence we may aptly obſerve two things, both theTit. 1. 5, 7. truth and the manner of the ſucceſſion of the Miniſtry of preaching from the Apoſtles downward: The Father gave the Son, and the Son gave his Servants, the miniſters, power by and in their own miſſion, to ordaine and ſend others ſucceſſively to the end of the World. Which by undeniable conſequence muſt needs follow, for the Biſhops or Paſtors ordained, or ſent by Titus with the Angels in the Revel. without queſtion, lived and ruled after the Apoſtles. The former of which, not being immediately ordained by Apoſtolicall218 power (however the later were) what then ſhould hinder? but by the ſame the Miniſtry of Preaching, may, and doth paſs to the end of the World.
2. But ſecondly, We may further demonſtrate the ſucceſſion and uſe of preaching in the Church, even to, and after the daies we live in, from the promiſes belonging to it, viz. the promiſes of it and to it. Firſt, There are promiſes of Preachers, even to the laſt & pureſt times, to the pureſt times, which ſhew that the coming of the ſpirit is not the going away, of the Miniſtery: And to the laſt daies, witneſſing, that there is a ſucceſſion and uſe of the ſame, even to, and with us. When the new Jeruſalem ſhall come down from Heaven, it ſhall be built upon the foundation of the twelve Apostles, that is, their Doctrine, as laid down by the Miniſtry of it: But how doe you prove that? therefore compare therewith, Ezek. 47. 10. For even then the fiſhers (i. ) of men, ſhall ſtand and ſpread out their nets, &c. But let us alſo more plainly add, that of, Jere. 3. 15. Where God ſpeaking of the reſtitution of his Church, or the building of the new Jeruſalem by the converſion of the Jews,219 promiſeth thus, I will give you Paſtors after mine own heart.
2. Again it is as cleer, from the promiſes to it: Go teach, ſaith our Saviour, and I am with you alwaies, even to the end of theMat. 28. ult. World. If there be no ſucceſſion of the Miniſtry to the end of the World, how can Chriſt be faithfull that hath promiſed? and be with it to the end of the World? Yet it is moſt certain, their Commiſſion laſts ſo long as the promiſe mentions, go teach and I am with you, while you teach, even to the end of the World.
Obj. But this promiſe extendeth but to the end of that age, as (ſay they) the originall ſignifieth.
Anſw. Although you of this way have ſo deeply abjured the Originall Text, if you have any ſpark of Ingenuity left, ſay thanks to the Originall for this, yet.
But thoſe that imploied themſelves to teach you this, might have learned you alſo, viz. That though that Originall word, doth more properly ſignifie an Age, yet it is very frequently uſed in Scripture for the World alſo: As is noted in theLuke 18. 30. Heb. 11. 3. Act. 3. 21. Margin, where you have ſeverall Scriptures, wherein the very ſame word is ſo220 uſed that it cannot ſignifie an Age, or any other thing but the World: Therefore alſo〈…〉〈 in non-Latin alphabet 〉, from〈…〉〈 in non-Latin alphabet 〉, (the word diſputed)Rom. 16. 26. doth ſignifie Eternall.
2. Again, the interpreted ſenſe, being, as moſt agreeable to the ſenſe and Analogy of other Scriptures, ſo rendred to us by the moſt learned councell of many grave and Godly Divines, what reaſon or good end can move a change of it.
3. But if this ordinary tranſlation of the words, viz. the end of the World be queſtioned: Let their Interpreter ſpeak for them, I mean the word, alwaies, that ſtands in the ſame verſe, and for the very ſame uſe, viz. As the terme of Chriſts preſence with the Miniſtry of the word, let that reſolve us: I will be with you alwaies, how long is that? even to the end of the Age; a poor ſhort alwaies indeed. Chriſt cannot be alwaies with us; and not at all times and in all ages alſo: Therefore the comfort of the Miniſtry is, Lo, I am with you alwaies, even to the end of the World.
4. Laſtly, but ſeeing that this Commiſſion is ſtrictly and immediately the univerſall Commiſſion of the Apoſtles, who were221 indeed to expire with that age; ſuppoſe we should grant you this deſired ſenſe, yet what advantage would this give you againſt the common preaching, the ordinary continued Miniſtry of the word, eſpecially conſidering, that there are ſo many undeniable Texts; diſcovering, not only its continuance, but the way of its ſucceſſion: Declaring Gods promiſes, not onely of, but (which is the end and uſe of the Text diſcuſſed) to it alſo: For hath not God ſaid it, that in the laſt daies, there shall not be only Fishers, but thoſe FiſhersEzek. 47. 10. ſhall caſt forth their Nets, and of Fiſh there ſhall be exceeding many; yea, he will give us Paſtors after his own heart, which shalJer. 3. 15. 17. feed you with Knowledge and underſtanding, and even then, when they ſhall call Jeruſalem the Throne of the Lord, &c. I will bleſſe the Labours of my faithfull Shepherds among you, neither shall you walk anymore after the Imagination of your evil Hearts. And again, I will ſet up Shepherds over them which shal feed them, and the bleſſed effects therof shal be, viz. theyIer. 23. 4. shall fear no more nor be diſmaid, neither ſhal they be lacking, ſaith the Lord.
3. We may in the third place argue222 the continued ſucceſſion of the Miniſtry from the ends thereof: Namely intrinſicall or extrinſicall, naturall or poſitive.
And firſt, from the end of the Miniſtry, that is intrinſically in the nature of it; and what is that? namely Faith, for what doth naturally anſwer or receive a report (as the preaching of the Goſpell is) ourIſa. 53. 1. Faith or a beleeving of it. And how do we obtaine Faith or credit, but by a report? therefore heare we the Prophet complainingPoſito fine ponuntur omnia media ad finem. thus, who hath beleeved our report? while there be any unbeleeving and ignorant Creatures, that yet belong to God in the world, there is need of preaching, and let us be aſſured that while there is anySublata cauſa tollitur effectus. need of it, there is place, and uſe, for it alſo: For, as how ſhall they know except they be taught? ſo how ſhall they beleeve except they have heard? and how ſhall theyRom. 10. hear without a Preacher? and obſerve, the Apoſtle there argueth it, a thing as extraordinary for men to beleeve without hearing. As for men to heare without ſpeaking, without a Preacher.
Be not deceived, for as the word revealeth Chriſt, ſo the Miniſtry of the word revealeth the word: As the word is the means223 of the knowledge of Chriſt, ſo preaching is the means of the knowledge of the word. The word, is the word of Reconciliation,2 Cor. 5. 19. and the word of Reconciliation is committed to us.
2. But ſecondly let us add hereto, the other end, viz. That that is more extrinſicall to the nature of this ordinance, haveing its being in, and dependance upon the will, intention, and appointment of the Ordainer himſelf: And for that now let us examine that invincible Text, Ephe. 4. That plainly reſolves us, that when he aſcended, Chriſt gave the World gifts, ſomeEpheſ. 4. 11, 12, 13. Apoſtles, ſome Evangeliſts, ſome Prophets, ſome Paſtors and Teachers: The queſtion is, but how long did Chriſt intend, that thoſe ſhould remain in the World or Church, only for that age, no verily, but even untill the work of their Miniſtry, we ſhall all come in the unity of Faith and knowledg, &c. To a perfect man, now are ſome of theſe, (viz. The extraordinary officers) gone; yet aſſuredly others ſhall remain in the Church, till their appointed end is come, till we all come, not till a few, but till we all come, &c. Then indeed (but let no wicked hand indeavour it before)224 Christ ſhall give up the Kingdome to his Father.
Obj. 5But there is one main ſcruple yet behind, and that is this, viz. That though it be granted that the Miniſtry of preaching is an ordinance, yet remaining in the Church of Chriſt, yet where may we finde it? for as for thoſe that pretend unto it, they, all the World knows, were ordained by Biſhops, and the Biſhops by the Pope, and therefore it is plain their call is Antichriſtian.
Anſw. Two things deſerve our undertaking here, viz. To anſwer the Objection, and to ſatisfie the ſcruple.
1. Then firſt, in anſwer to this argument, that we are Antichriſtian, becauſe ordained by them that had their call from Rome, I propound theſe enſuing conſiderables.
Thoſe that firſt broke the Ice of the Sea of Rome, I mean, thoſe Miniſters, that firſt obeyed that call of God. Come out of her, &c. They undoubtedly had both an outward call from men, becauſe they were Preachers in Rome; and an inward call from God, for that they came out of Babilon: Now 'tis moſt unreaſonable to225 judge, that they loſt their inward call to teach, by leaving Rome: and for their outward call unto it, either the Eſſentials of their commiſſion received from men be fore, remained; the Antichriſtian circumſtances being ſhaken off, like Eliahs mantle, when he went to Heaven (as it did their Baptiſme) upon the old rule, Fieri non debuit, factum valet: or elſe their call was extraordinary to them, their neceſſity giving a ſufficincy of warrant therto.
2. The calling of ſuch Miniſters, being received many yeares before they left Rome, might for any thing we know be received, when the Church of Rome was a true Church, though extreamly corrupted: For as ſoon as ever the Pope was the man of ſin, the Antichrist (i.) When his iniquity was ripe, may we not think, that God would not ſuffer his People or Miniſtry, much leſſe, any longer under him, but both called and brought them from under him; and then there is no difficulty left, but we have found and granted a ſucceſſion of Perſons in the Miniſtry of Chriſt from the Apoſtles times.
226But ſuppoſe that Rome was ſo far apoſtatized, as that ſhe was undoubtedly Babylon, before both theſe Miniſters, ordination by her, and leaving of her, yet what reaſon is there, that when they have left the Church of Rome, with her Antichriſtianiſme, that they ſhould ſtil be condemned for Antichriſtians? the People leaving the Romiſh Church, were therefore honored as the true Church; and why not the Miniſtry, upon the ſame account, as the true Miniſtery?
Que. But to the Miniſtery, leaving Rome; is is there not required a new Ordination? ſeeing their former was Antichriſtian?
Anſw. Thoſe Miniſters that ſaw reaſon for leaving Rome, it ſeems, ſaw no reaſon for a new Ordination.
2. When God denieth an ordinary way for things that he purpoſeth to continue, he himſelf ſupplieth extraordinarily: as he fed Elias, ſupplied the womans Bagg and Cruſe, and might doe here, viz. By the conſent of the Church, having allVox popult, vox Dei. power radically in her, that Officers ſhould have even for Ordination, and in ſuch a caſe, the voice of the People is the227 voice of God: Again, it is granted by the very doubt, that there is, and muſt be a true Miniſtery ſome where; and urged by the Objection alſo, that the Miniſtery of Rome is Antichriſtian: Therefore the true Miniſtery muſt needs be with us, that is, the diſcenting, Reformed Churches: Let the way of Devolution, Derivation of it, be either extraordinary or ordinary, or whatſoever.
2. But we ſhall add a few things more for ſatisfaction to the ſcruple, viz. To prove that the Miniſtery, of the Reformed Churches, and perticularly of England, is the Miniſtry of Chriſt. I mean not, every idle, blinde, and corrupt guid among us, but ſuch as be in life, Godly, and honeſt, in Labours abundant and faithfull among us, ſuch as theſe are truly ſent by Jeſus Chriſt.
1. Therefore conſider, it being granted that there is, and hath been ſtill ſince the daies of the Apoſtles, a ſucceſſion of the Miniſtery of Chriſt, where ſhould it be? before God called us out of Babilon, it muſt be either in the Church of Rome, or among the Turks or Jews: The two later no Chriſtian, none will ſay that they had228 the Miniſtery of Chriſt, therefore it follows, the Miniſtery of Chriſt, before the reformation, was in Rome (i. ) under the Romiſh power: But when we devided and abjured Rome as Antichriſtian: The true Miniſtery muſt be either with Rome, or us, that did diſcent from Rome, it is moſt unreaſonable, and a contradiction to ſay, that the true Miniſtery is with the falſe, and not with the true Church: Now if it be granted, (as it cannot with any kind of colour be denied) that when the people of God firſt came out of Babylon, they brought the true Miniſtery out along with them, it is moſt clear that the Miniſtery of England, hath had a Succeſſion moſt known and viſible from thoſe that firſt brake off from Antichriſt: Now the only difficulty is, whether we or thoſe that ſeperate from us, have this Bleſſing pleaded for; and it is cleer from what hath been juſt now ſaid, that we once had it, and it behoovs them to ſhew when and how we loſt it: But as for them that ſeperate from us, tis very unlikely that the true Miniſtry ſhould be with them, for firſt none of their Preachers, at leaſt very few of them, in his great Harveſt, pretend unto229 it; And again, their own pretences, or vain imaginations, would not create their lawfull call unto it: Which call conſiſts of two parts, viz. Qualification, andTit. 1. 2 Cap. Commiſſion: The firſt they only preſume they have, the laſt, they care not for.
2. Moreover we may prove the truth of our Miniſtry from the truth of its fruit ▪ and Effects.
Firſt, Our Saviour in giving us rules for the triall of Teachers, ſaith, By their Fruit ye ſhall know them.
Their Fruit, that is, their Doctrine: you ſhall know them, that is, whether they be of God. If there be a Miniſtery of Chriſt in the World, where ſhould it be? but where the Doctrine and truth of Chriſt is taught? and though we cannot cleare a Succeſſion of perſons, yet doubtleſs a Succeſſion of Doctrine, is in this ſenſe enough to clear the truth of our Miniſtery: We have the Doctrine of Chriſt truly preacht among us, I mean, the reformed Churches, above all other Churches in the World, and upon evident conſequence it follows, that we the Reformed230 Churches, have a cleerer evidence of the truth of our miniſtery then any other.
2. From the Effects thereof, wrought by preaching in the hearts of the Hearers, cut off the Beams from the Sun, and they ceaſe any longer to be conveyances of light unto the World. And the Miniſtery cannot do the work of Chriſt, but as depending upon Chriſt, who are only Miniſters ▪ by whom you beleeve, as God gave to every man. Now if the Miniſtry do the work of Chriſt, and this be only by the ſtrength and help of Chriſt, ſurely it is Chriſts Miniſtery; and it may ſay with the Apoſtle to all the true Converts in England, ye are the Seale and witneſs of our Apoſtleſhip, and call from Heaven, who have been owned and uſed by the hand of Omnipotency, in your ſpirituall Creation, Reſurrection, and Regeneration: This reaſon may be by no means ſleighted: As to ſay, there were never any truly converted among us by the Miniſtry of the word, is againſt very ſenſe, and moſt uncharitable; ſo to deny the mean to be of God, is no leſſe then Blaſphemy: To conclude, remember, that231 the ſeven Stars are in the hand of Chriſt, not only to be uſed, but kept by him:Rev. 2. 1. and his preſence is with us, not only to bleſſe our faithfull labours, but alſo toMatth. 28. ult. blaſt and curſe our Oppoſers and Enemies.
This gives me an occaſion to ſhake hands with the firſt of theſe Objections againſt the Miniſtry, and thereby I ſhall take my leave of this chapter, and let no man think (as is moſt apt and agreeable to the dangerous Principles of the errour queſtioned) that the ſpirit and the Miniſtry of the word are a〈…〉〈 in non-Latin alphabet 〉, or Inconſiſtent. The Miniſtry of preaching is according to the Apoſtle, and as hath been already obſerved, a Co-worker with God,2 Cor. 2. ult. 3 Cap. pri. the Ministry of righteouſneſſe, the ſavour of life unto life, yea and to conclude, and put all out of doubt, expreſly called the Miniſtry of the spirit. The Miniſtry of the word and ſpirit do as peaceably agree in one and the ſame Age and Work; as the Soul and the Body in one and the ſame perſon and action; even ſo, as that he that deſpiſeth Propheſiing, quencheth the ſpirit.
232Let us therefore fear, leaſt a way being left us, and we not being willing to walk therein, the Father of lights ſhould withdraw his direction, and we looſe both our way and our ſelves too. Let us never diſcover our ſelves to be a generation ſo fooliſh and unwiſe, yea ſo deſperately wicked as eternally to periſh with the plague of our Hearers, while we trample under foot the ſole Remedy: As willfully refuſing our own mercies, moſt cruelly to murder our own ſeals rather then to accept of recovery and life, which the hand of the preaching of the word would adminiſter to us. But,
Let us be wiſe, and rather repent of our former great abuſes of the light thereof,Rev. 2. 5. leaſt the Lord come quickly and remove his Candleſticks away from us, as a wicked generation, moſt unworthy therof, except we repent.
Obj. ANd now what can be ſaid againſt this harmleſſe and innnocent duty? this heavenly, and profitable Ordinance, Prayer? Why Prayer is too poore and contemptable a practiſe, ſay they, for us: The Miſerable effect, and conſequent of want, but we want nothing: The dejected companion of impotency, weakneſſe, and imperfection, &c. But we are ſtrong, intire and perfect: We wanting nothing, we have no need of prayer, for what ſhall we pray for? we having attained perfection already, we are perfectly above all means of ſupply and what ſhall we pray for?
Anſw. After this vain manner, theſe men, while they walk upon the Battlements of heaven in their proud imaginations, they trample under foot this ſacred ordinance, as a carnall,234 baſe, and unworthy thing. But even in this, while they plead their perfection, how do they in the interim diſcover their weakneſſe and imperfection?
1. Do we not think that he that knew no ſin, even the Lord from Heaven, was as perfect as holy as theſe men are? yet how many ſeverall times do we finde our Saviour himſelf upon his knees in Praier? ſurely thoſe then are none of the followers of Chriſt, that caſt off prayer, his ſo frequent practiſe.
2. Yea certainly Jeſus Chriſt (if there a thing as perfection here) had attained perfection juſt before his death, yet even then he findes occaſion to authorize the excellent practiſe of prayer by his ownJoh. 17. 1. example: Jeſus ſpake theſe words, and lift up his eyes to Heaven, and ſaid, Father, &c.
Obj. But it may be ſaid, that although we are not actually perfect yet we are as ſure of all things by the promiſes of God, that can poſſibly add any thing to our abſolute perfection, that it would but expreſſe, and manifeſt our unbeleeving hearts to pray for any thing.
Anſw. Alas, the exceeding great and precious235 promiſes are ſo far from forſtalling, preventing prayer, that they are the only ground of incouragement, whereon it aſcendeth to Heaven; God ſtanding uponGen. 28. the top of the Ladder, as the God of the promiſes.
2. As that all the promiſes are made unto, and are to be performed by the motion of Prayer. As Ezek. 36. ult. Where God concludeth his everlaſting Goſpell-covenant, and all the better promiſes whereon it is eſtabliſhed, with this proviſo, Yet for all theſe things will I be inquired of by the Houſe of Iſraell, to do it for them, ſaith the Lord.
3. And as for Faith, prayer is ſo far from hindering, that it is the very means of excerciſing Faith. Yea they agree ſo well together, that God to ſhew his likeing and incouragement thereof, hath promiſed a Grant, even of whatſoever we ask beleeving. As Math. 21. 22. Mark. 11. 24. Jam. 1. 5. 6.
But we ſhall have occaſion more abundantly to cleer theſe things, in the poſitive proofe of this Haevenly exerciſe, which we ſhall immediately undertake; by confirming. 1. The warrantable. ſecondly,236 the uſefull and neceſſary practiſe thereof.
1. We ſhall warrant the practiſe of praier, even by all that live in this World, by arguments taken, Firſt,
1. From the nature of prayer: which is not temporary, but Eternall. Let us therefore conſider it a little as devided, diſtinguiſhed into its two main parts. Petition, and Thanksgiving: And now for the later of theſe, all joyne hands to lift it to Heaven; by the acknowledgement of all, it muſt, yea is long agon arrived the heavenly Canaan: And why muſt Petition, the Companion of Praiſe, a part of the ſame Duty, Ordinance, dy in the Wilderneſſe? what is there more inherent to praiſe then Petition, to make it more Eternall? or what in petition, to make it more mortall then praiſe? have they not both the ſame Subject, man? have not they both the ſame Object, God? and is not the matter for which we pray, or give thanks one and the ſame alſo? only prayer ſtands before, and praiſe after: in the want we prayingJoh. 11. Compare 38. & 41. in the injoyment we praiſing, yet both with reſpect to the ſame thing? and why then ſhould the one be more immortall237 then the other? hath God commanded, Rejoyce in the Lord alwaies, and hath he not ſaid alſo, pray ever more?
Que. But why then doth Petition dy on earth, while praiſe and Thankſgiving is alive, and tryumphant in Heaven, for ever and ever?
Anſw. Petition and praiſe are two different Branches of the ſame root; which though contrary weather, and ſeaſons, (even ſummer of mercy the one, a winter of want and miſery the other) make them flouriſh in themſelves, yet they live together in their root continually. Praiſe hath its ſeaſon and matter in Heaven; and therefore it flouriſheth there: Its matter, I mean, not any internall part or cauſe of Praiſe, but that, cauſa ſine qua non, that occaſion, or ſubject matter of it, thoſe heavenly injoyments for which we praiſe or give thanks to God; and therefore it, rather then petition hath its work, buſineſs, imployment, and exerciſe there in Heaven.
And if Prayer or Petition fall ſhort of this Honour and preferment, it is becauſe it wants only proper occaſions, a fit, and hard ſeaſon in Heaven: It is dead in its238 uſe and matter only, things externall to it, being as truly alive and eternall in its root and nature, as thanksgiving. Imagine we but an occaſion of prayer in Heaven it ſelf, viz. Never ſo ſhort a winter of want or miſery there, and prayer, behold it hears the voice of cries and tears, and will not dy but live; and put up it ſelf with ſtrength of importunity, while praiſe is ſilent. We have an inſtance of this in our bleſſed Saviour, who, his Heaven of glory and happineſs being ſeemingly ecclipſed, in the daies of his fleſh, with ſtrong cries and tears petitioned heavily; My God my God, why hast thou forſaken me? Prayer it is an immortall ſpirit, moſt like unto fire, (not in the Embers, but) in the flint, where it lives for ever in vertue, and power, and any hard dealing will ſtrike it forth into art and uſe; imagine it in Heaven, or any where elſe. Prayer is no more dead in Heaven, then it is betwixt its ſet houres, or upon a thanksgiving day in the World. Prayer, I mean, the Petitionary part of Prayer, is eternall, after the ſame manner, with the heads of Logick, the principles and concluſions of reaſon, all naturall and morall truths,239 which are produced into uſe and art, but by occaſion only.
Petition, or the craving of things which we want, it is the natural effect of a cauſe, viz. ſenſe of want: The proper and rationall means of an end: The obtaining our deſires (both witneſſed, in their obſerved riſe in children, and their generall uſe and practiſe among all People and Nations) and in both theſe reſpects, eternall.
Yea, ſo far as is diſcovered any occaſion thereof in Heaven (experience teſteſtifieth) Prayer lives and breaths there alſo.
1. Our Saviour is there, and there lives, ever lives to make interceſſion, or to prayHeb. 7. 25. for us.
2. And John ſaw the ſoules of them thatRev. 6. 9, 10. were ſlaine, &c. And they cried with a loud voice, ſaying, How long O Lord, holy and true, doſt thou not judge and avenge our blood on them which dwell on the Earth.
Arg. 2Secondly, For the ſtrength and application, of what hath been ſaid for the proof of the warrant of Praier to all of this world; we ſhall argue now from the ſubject of prayer: Man.
240And as Prayer is of an eternall nature and power; and is only ſuſpended till occaſion acts it: So every man alive, a Tenant of this World, hath continuall matter and occaſion thereof; and therefore every man alive have their warrant moſt ready for the practiſe of Prayer.
Now that every man alive hath occaſion and matter of prayer, will appear in the truth of theſe two propoſitions.
1. That want or miſery of any kind whatſoever, is the proper and naturall occaſion and ſeaſon of Prayer.
2. That the beſt and moſt perfect of men in this life, are the Subjects of want or miſery, of one kinde or other, while they live in the World.
1. Now for the firſt of theſe, becauſe the want of ſpirituall, Heavenly, things, as it is an occaſion of Prayer, is as leſſe doubted, ſo leſſe ſenſible alſo; we ſhall therefore demonſtrate that even earthly and temporall wants, are a fit and ſeaſonable occaſion of prayer.
1. Even temporall bleſſings are promiſed, and therefore may, and muſt be praied for. Godlineſſe having a Promiſe of,241 and therefore, a Prayer for this life alſo. I will ſaith God, multiply the fruit of theEze. 36, 30. 37. Tree, the increaſe of the Feild, &c. Yet for this will I be inquired of by the houſe of Iſraell to do it for them, ſaith the Lord.
2. And therefore our Saviour, that was free from ſin, the moſt perfect of men, he prayeth, notwithſtanding, if it be poſſible let this Cup paſſe.
2. And as any miſery is the occaſion of prayer, ſo the beſt and perfecteſt of men alive, are ſubjects of miſery in one kinde or other; and leaſt men ſhould boaſt of perfection of Grace; though ſuch boaſting is vain, yet we may infallibly convince them of outward ſufferings, as liable to them as to any others; and therefore affording to them an equall occaſion and ſeaſon of Prayer, with others. They will not deny, that man that is born of a woman, let him be who he will, our Saviour, God himſelf, hath but a ſhort time to live and is full of miſery.
Yea and a man that is born of the ſpirit much more: For thoſe that will live Godly in Christ Jeſus muſt ſuffer perſecution: and here no argument will heal and help the men of this errour in this fruit, their242 rience viſible all the world over, diſcovers and proclaims their vanity and ſufferings; they being ſubject to greifs, ſickneſſes, wants, death, as well as other men. Now unleſſe they will maintain their Reſurrection is past before their death, one of their Paradoxes; how can they eſcape the dint of this argument, how can they put of the impetious motion of their wants and miſeries in their Freinds, themſelves, their Soules, Bodyes, Eſtates, Names, &c. And ſtill reſiſt, and quench the ſpirit of Prayer.
3. Thirdly, We argue the warrant of this practiſe by all, from the principle of it, the Efficiens adjuvans, the aſſiſting, helping cauſe of prayer, the Spirit of God.
For, that prayer dependeth upon its occaſion and ſeaſon; and man in this life hath continuall occaſion and ſeaſon thereof; and man is fooliſh and weak, and not able or wiſe of himſelf to improve this occaſion for this end and purpoſe; Gods Grace hath provided him, the Help and aſſiſtance of his own ſpirit to teach himRom. 8. how to pray.
But, to make it as cleer as the Sun, that243 the coming of the ſpirit, doth not put to ſilence, but rather raiſe and elevate the voice of prayer: we conſider him, 1. In his promiſe. 2. in his Office.
1. In his promiſe, and we read many pregnant promiſes of the ſpirit and of its abundant powrings forth, eſpecially at the famous converſion of the Jews towards the later ages of the World: The great queſtion is, what will be the manner and effects of his coming? from ſome generall diſcriptions thereof, ſome men, as our Antagoniſts; imagine, that ſuch ſhall be the powring forth of the ſpirit then, as that he ſhall drown and waſh off from the earth all former Ordinances of the Church, and this of praier among the reſt, but as we defended the reſt in their place, ſo here we ſhall read upon that promiſe in Zach. 12. 10. Which declareth after this manner the ſpirit ſhall come, in theZach. 12. 10. plentifulleſt powrings forth thereof, even at his moſt glorious coming upon the new Jeruſalem. With relation to the duty in hand, Prayer: Let us read to be ſatisfied, I will power upon the Houſe of David and the Inhabitants of Jeruſalem, the ſpirit of Grace and Supplications: this will244 releive ſome light more, if compared with that of Eze. 36. where having firſt laid down a moſt large deſcription of the Covenant of Grace, which will not be expreſly or fully performed till the powrings of the ſpirit, upon this Houſe of David and Inhabitants of Jeruſalem; all is concluded with this, yet the ſpirit I have powred upon you, as a ſpirit of ſupplication, ſhall make you pray for what I have promiſed; yet for all this will I be inquired of by the houſe of Iſrael, &c. Not that we imagine that the Sun of this ſpirit is thus full riſen upon any among us, do we argue; but for the conviction of the folly of ſuch, as upon ſuch a ſuppoſition, have denied themſelves of the benefit and practiſe of prayer. They have only the fooliſhneſſe of caſting away prayer, and not the fullneſſe of the coming of that Spirit that is even then in its fulneſſe a ſpirit of Grace and Supplication.
2. Secondly, Let us conſider the ſpirit of God in its office alſo: And we ſhall finde that it is not ſealed, to diſſolve, but indeed appointed to uphold, yea perform this duty of prayer, in us and for us; its Office is (anſwerable to his name) expreſly245 performed, in bearing up our Infirmities;Rom. 8. 26. teaching us what to ask, yea and by making interceſſion or praying in us. Is the Hoaſt or the Kingdome of Heaven then, devided? is the ſpirit his comming, to teach us what to ask and yet to put an end to the duty of prayer? help Oedipus.
Obj. But if any interpoſe, that the ſpirit according to this, Rom. 8. is ſaid to pray in us which may bear an immediate interceſſion to God for us, without the means or uſe of our hearts or mouths; I anſwer, that according to, and in the very ſame Text, verſe, there are two ſufficient Expreſſions to detect and prevent ſuch a fond Evaiſion.
1. The ſpirit is ſaid to help our infirmities, intimating, that we are the Subjects or undertakers of Prayer, but indeed we being weak and inſufficient for it, the ſpirit is to help and aſſiſt us in it.
2. It is alſo ſaid to make interceſſion in us with groanes, &c. implying thereby, that the ſpirit doth not pray in us only, but by us alſo.
The ſpirit being no waies capable in it ſelf of groaning, it intercedeth in and by246 our groanes: We being only capable of groanes, that are capable of the feeling of thoſe heavy miſeries that are prayed againſt.
It being high time I end, having ſet the Seale of the ſpirit to the warrant of the duty of Prayer, my ſpirit alſo making Interceſſion both for the duty and the Oppoſers thereof, with groanes unutterable.
2. But as I have been large in warranting the practiſe, ſo might I be much more large in preſſing the duty of Prayer.
It being as good as true, as uſefull as lawfull, yea moſt neceſſary (which I ſhall only touch with that uſuall diſtinction of neceſſity and leave) and that.
1. With a neceſſity of command; We have not time, ſcarce Arethmetick, to reckon up and ſet down how many ſeverall times, this exerciſe of prayer is commanded in ſcripture; which, by the authorityPhil. 4. 7. 1 Theſ. 5. 17. of one only, is made not only to be no ſin, but a duty alſo. In every ſtrait, at all times, in all ages Pray; in every thing make known your request unto God. And pray continually. Now doth any man247 plead that this duty or command, is of no force to him, I demand where, when, and of whom hath he had a diſpenſation therfrom? neither can the power or authority thereof be weakned by extinction, for the want of occaſion: Every man alive, having, while alive here, ſome croſſe, ſome want, or other as hath been largely demonſtrated before. And to want and the Croſſe, is prayer ſtill nailed and joyned, or injoyned rather upon ſuch as ſuffer them; if any man lack let him ask of GodJam. 1. 5. that giveth liberally, and upbraideth not.
2. Prayer is neceſſary with a neceſſity of means alſo. And it is indeed both a Rationall and a Religious means of good to us: The firſt, we heretofore have cleered, and the later appears, in that it is not only a Goſpell command, but ſuch, as is ſtill incouraged, and followed with the attendance of a gracious Promiſe.
Prayer, it was the Ladder by which our Saviour himſelf muſt clime, and aſcend toPſal. 2. 8. his Kingdome and Glory: Ask of me, ſaith God unto him, and I will give thee the Heathen for thine Inheritance, and the uttermoſt part of the earth for thy poſſeſſion:248 It is the Rope whereby he alſo draweth us up after him, that where he is we may be alſo: So prayeth he that ever liveth to make interceſſion for us, Father, I will that they alſo whom thou haſt given me be with me where I am, that they may behold the Glory which thou haſt givenJoh. 17. 24 me.
Prayer is that whereby we alſo cry Abba Father; and receive from his hands, both the generall and particuler bleſſings of Children.
In generall, Prayer is the Sword in our hand that cutteth off the head of the beaſt Babilon, being drowned in the Sea of tears, and the great Whore burnt in the Zeale of cries. Prayer with the ſtrength of its importunity breaks the Heavens, ſo that the Glory of God may diſcend upon his Church, and make it the praiſe and beauty of the World. Yea, and haſtens the glorious marriage-day betwixt the Lamb and the Lambs wife; as we prize thoſe things, let us practiſe Prayer, joyning therein, with glorified Martyrs, Apoſtles, and Prophets, even Heaven and Earth, and ſay,Rev. 6. 10. Iſa. 62 1. 2. How long, Lord, holy and true, wilt thou not judge and avenge our blood, &c. For249 Sions will I not hold my peace and for JeruſalemsRev. 22. 20. ſake will I not rest, til the Gentiles ſee her Righteouſneſſe, and all Kings her Glory; Amen, even ſo come Lord Jeſus.
And all particular private mercies are to be handed by prayer alſo; it being a means, not only of our own but our neighbours good; not only of temporall, but ſpirituall and Heavenly Mercies alſo.
It is the meanes of knowledge and Wiſdome,Pro. 2. 3. 1 Kin. 3. 9. as we may read, both in the wiſe mans Doctrine and experience: therefore if any man lack Wiſdome let him ask andJam. 1. 5: have it of God, who giveth liberally, &c.
It is the means of Grace, both pardoningPſal. 15. 1. 2. &c. and healing Grace; therefore let us come with boldneſſe to the Throne ofHeb. 4. ult. Grace (both to finde Grace) and to obaine mercy, &c.
It is the means of comfort and conſolation, therefore the Pſal: Reſtore unto mePſa. 51. 12 the joy of my ſalvation: Let us make requeſt by prayer, and the peace of God, &c.Phill. 4. 6. 7. ſhall keep our hearts and mindes in Chriſt Jeſus.
250Of perſeverance, I have prayed, ſaith our Saviour to Peter, that thy Faith faileLuke 22. 32. not.
And of all ſpiritual and heavenly bleſſings in one, of Salvation it ſelf. For whoſoever ſhall call upon the name of the Lord ſhall beRom. 10. ſaved. Whatſoever ye ſhal ask in my name, Knowledge, Wiſdome, Pardon, Grace, Perſeverance, Comfort, Salvation, Heaven. John 16. 23, 24.And what more can you think of, whatſoever you ask in my name, the Father will give it you, and it is but ask and have, O let us then ask and receive that our joy may be full.
Prayer, O the divine prevailency of praier! it ſhutteth and boulteth up theDan. 6. 11 12. mouths of Lions: It openeth the doores of the Priſon houſe: It openeth when no man ſhutteth, and it ſhutteth when no manActs. 12. 5. openeth.
Prayer, adminiſtreth liberty to priſoners: Plenty to Famine, Health to Sickneſs. Peace, Wiſdome, Fullneſſe, God, Chriſt, the ſpirit. All, are ſtored in the promiſes; and Prayer is the key that opens thisEzek. 36. ult. Cabinet; and hath acceſs unto this Treaſure; and by the hand of Faith takes all, appropriates all. By Prayer, our hearts are251 lifted up to our Treaſure, we have our converſation above, we have talk, entercourſe, and Fellowſhip with Heaven, and are by its glory miſterious ſtill, wrapt upJohn 17. with God and Chriſt in one. O the excellency, prevalency, and Miſtery of Prayer.
But if the black and dark ſuit of prayer, petition (which muſt, by Heaven, as darkneſſe by light be done away) be glorious? How ſhall not the bright and faire ſide of it: Thanksgiving and praiſe in the reflection, where both Saints, and Angells, Chriſt, and God, ſhall be glorious for ever, exceed in Glory? O the Riches, Grace, the Kingdome Power and Glory, of Prayer.
Who can declare the noble acts of praier? who can ſhew forth all its Praiſe? bleſſed be that God that heareth Prayer; and bleſſed be the Sons of Prayer.
WE have hitherto indeavored, that the ſpirit might owne his owne effects, Cauſe, word, and Miniſtry: And it followeth laſtly, that we reconcile him to the knowledge and acknowledgment of his owne former Seale and witneſſe, viz. in our Experiences. The errour is, that all the experiences that we have had of GodErrour. in his deliverances of us, and that not only outward but inward alſo: theſe (ſaith my frequently quoted Author in his ſixteenth falſe reſt) are falſe reſts when we make them evidences of Gods Love, and matter enough, to conclude, ſafety reſt and happineſſe.
This ſame Author would prove this errour with his old argument now applied, viz. For, ſaith he, ſome mens deliverancesGround. are of God, ſome of themſelves, and ſome ofPag. 90. lin. 25. Satan; but none of theſe are to be rested upon ſeeing they may be true or falſe.
Anſw. I anſwer. Spirituall expriences (for253 ſuch he eſpecially inſtanceth in) as true and falſ, in his ſenſe here, muſt of neceſſity be meant, not to be ſo in themſelves, but with reſpect to our knowledge and judgment of them. For as in themſelves, they muſt be (and can be but) one; either true or falſe: So in his argument are they ſuppoſed to be of God or not of God, viz. of man or Satan. His meaning is, when he urgeth that our deliverances may be either true or falſe, that for any thing we can know, they may be either, or as well falſe as true; and therefore we can build no infallible aſſurance of Gods Love thereupon; ſince the knowledge with reſpect to the evidence thereof is fallible.
Again, hence then there will ariſe a double queſtion. 1. With reſpect to the matter of deliverance, is, whether we can know, whether we are truly delivered or no; whether our deliverance be reall. 2. To the Author of deliverance, and is, whether we can poſſibly know, whether our deliverance be wrought by God, or no; (i. ) by Satan or our ſelves.
1. Firſt, Then let us examine whether we may know the truth and reality of our deliverance: And to this I anſwer, what254 ſhould hinder us, if the ſpirit of God aſſiſt us? can any thing be more knowable to the Soul then its own actions and paſſions? if I know any thing, do not I know that I know it? if I love any thing, do not I know that I love it? if I hate any thing do not I know that I hate it? can there be any reall change within me, eſpecially more then ordinary, any motion, alteration, converſion, more then ordinary, and I know it not? but what is more ſenſible then the deliverance from under the bondage of the Lordly power of corruption (to uſe one of his own inſtances. For this ſame purpoſe) then the cutting off a right hand, plucking out of a right eye, the mortification of a beloved luſt; what is more knowable then the peace of God paſſing all underſtanding, when delivered from a troubled, vexed and tormented conſcience? what more perceiveable then, then joy unſpeakable and full of Glory to me?
Obj. But the very heart and core of this objection, that is ſo hard to be gotten out, it is, viz. that Hypocrites do think their deliverance as true and firm as the beſt.
Anſw. I anſwer, this is not denied; and yet this as I have ſhewed before, cannot a jot255 make a true Chriſtians evidence fallible: or the knowledge of his true deliverance, weak and deceiveable. The Reaſon is plain, for though a man in the dark, or blind, may eaſily be deceived, yet a man that hath his eyes in his head indubitably knoweth what he ſeeth or feeleth. A man a ſleep, may dream and phanſy to himſelf that he hath full Barns, ful Cheſts, full Tables, all the ground and matter and occaſion of joy imaginable: But though this man doth but dream, and is deceived, cannot another that hath theſe things indeed be aſſured thereof? ſhall another mans lie make my truth of none effect? becauſe ſome menare dead, are there none that know themſelves alive? ſome blind, do none ſee, and know they ſee? becauſe the half recovered blind man in the Goſpell, ſaw men as Trees, ſhould this make the ſtanders by, queſtion, whether they did indeed ſee men or no? yea, could they not be aſſured thereof, becauſe of his doubting? we that are delivered out of the Powers of darkneſſe, we have our eyes opened and are in marvelous light; beſides, and can we ſee no more then ſuch as are blind and in the dark? then Hypocrites? our256 eyes being opened and we ſeeing in Gods light, having received the ſpirit to this end that we know the things that are freely given to us of God, why may not we1 Cor. 2. 1, 2. know, and give thanks with St. Paul and Colloſſians; for that he hath delivered usCol. 1. out of the powers of darkneſs into the kingdome of the Son of his love.
Obj. 2Secondly, But if it yet be queried, whether we may know the author of our deliverance to be God or not;Anſw. I anſwer, that if the truth of the deliverance, being, 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 weJohn 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 be257 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,〈…〉〈 in non-Latin alphabet 〉.
2. Yet what more cleerer and convincing258 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 and259 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, butJoh. 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 errour260 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 and461 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 our262 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 deliver2. Cor. 1. 10. us: And becauſe he hath lead us as our moſt careful Shepheard, into green Paſtures, and by the still waters, restoring 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 mercyPſal. 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. TherforePſa. 78. 21 22. 23. 24. the Lord was wroth, and a fire was263 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 afterHeb. 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.
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 ſinall264 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-handledThe 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 demonſtrate265 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 everyFalſe 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 poſſibly1. 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 abſtractedly266 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 falſe267 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 ſpirit268 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 means. Is it anſwered that thus it is knowable? ſo is the work thereof in our hearts, are they not known to be true or falſe but by the light of the ſpirit through our examining? no more is the ſpirit himſelf. Which it acknowledged, to be knowable to us in the uſe of means by his own light; we are agreed, But this you may not allow, that deny and oppoſe by the ſame (pretended) ſpirit, all means of tryall; your errour and miſery.
2. Secondly, And doth not right reaſon alſo ſet to its Seal that this is true? for thus I argue.
1. Where the truth of the effect cancannot269 be diſcerned without light from the cauſe, how ſhal the truth of the cauſe be diſcerned, without help from the effect, now as to the caſe in hand, it is received by all hands, that the truth of the effect, to wit Grace; cannot be known but by the light of the cauſe, viz. the ſpirit.
And the conſequence is cleer from this common truth, the effect is more knowable then the cauſe: The reaſon thereof is, for that the effect is more obvious to ſenſe then the cauſe, and things are conveyed by ſenſe into the underſtanding: for look how much the more, any thing hath, de ratione objecti, viz. of ſenſe, it is ſo much the more eaſily diſcerned; again, that that is farther off from our knowledg; is uſually argued by that, that is neerer and more known to us; as we uſually gain acquaintance with ſtrangers, by the means of our knowledge and acquaintance before. Now according to theſe rules, ſince the effects of the ſpirit are neerer to our knowledge, then the ſpirit it ſelf, and yet we are not able to diſcern the true effects of the ſpirit without the ſpirits aſſiſtance; how can we then be poſſibly, at leaſt probably able, to make the truth of the ſpirit270 indubitable to us, without regard to its Effects, without uſe of means?
Secondly, It ſeems to appeare, that theThe ſecond way of arguing. ſpirit as alone without the uſe of any means, and conſidered abſtractedly from its effects, cannot be known to be true or falſe, from the conſideration of the nature of ſpirits in generall.
Spirits are knowable to men in their Eſſence, reſidence, and quality. With reſpect indeed to the firſt of theſe, we may know them, both that they are, and what they are, as by way of Negation, ſo by way of eminence; but with reſpect to their place of reſidence and qualities, where they are, and what ones they are, whether true or falſe, good or bad, we can know them only by way of cauſality: or by their operations, ſymptomes, effects, &c.
Secondly, for in order hereunto, we can only judg of them, by ſenſe or reaſon, the only principles competent to man, of knowledge and diſcerning.
Now therefore let us examine, whether ſpirits either in their where, or kind, are to be known by ſenſe or reaſon immediately without ſome ſigne, effect, or other.
2712. For there where or place of abode, this certainly cannot be diſcerned immediately by ſenſe: Spirits being no ſenſible Objects, imagine what kinde of ſpirit you will, whether it be Angelicall, rationall, animall, much more divine, and though things of a groſſer ſubſtance, viz. Bodies may, yet the ſpirit cannot Propter ejus exceſſum, or by reaſon of its excelling purity, be thus diſcovered. We may take up a little of the knowledg of ſpirits, for our preſent purpoſe, from the pureſt of Bodies, viz. Fire, though Fire as corrupted may, and is, yet fire in its Element cannot be ſeen (and as ſome affirm) nor felt, &c. Therefore our daily experience ſheweth us, that the fire with us, ſo ſoon as ever it hath conquered and overcome its matter, gotten out of the cage, the flame, that thickned it, it is immediatly inviſible, if not inſenſible; and though it paſſeth upward towards its center and Element before our eyes, yet who can perceive it? now ſpirits, the groſſeſt of ſpirits are ſuperiour to fire not only in degree, but kinde alſo. and that, that elevateth the pureſt fire, to exceed our ſenſes, viz. its purity, is far more eminently contained in ſpirits272 and is the very thing that gives ſpirits their name, and the very name, that puts a diſtinction betwixt them and bodies, the pureſt of Bodies, fire it ſelf. It is a thing moſt apparant to experience, that we cannot know whence any ſpirit is immediately by ſenſe, for wherein can they be ſenſible. They have no colour, therefore inviſible: They are not Bodies therefore not audible: They have no ſenſible qualities, not cold, hot, dry, moist, &c. Therefore they cannot be ſmelt, felt, or taſted. Therefore we read that when Angells were ſent to accompany men, they still aſſumed bodies according to ſcripture.
Secondly now ſince the preſence of ſpirits, is not knowable, diſcernable, by ſenſe there is no other way left for the knowledge thereof, but by reaſon: Angells indeed ſee and know intuitive, but this way of knowledge, doth not Competere with us men: We are reaſonable creatures and know and judge of things, not obvious to ſenſe, by our reaſons only. But let us be our ſelves and ſeriouſly conſider and how is it poſſible, that we, that are reaſonable Creatures, ſhould judge of the preſence of any thing not obvious to our ſenſes,273 without an exerciſe of reaſon about ſome effects, ſignes, &c.
2. Moreover, if we cannot diſcern the preſence of ſpirits either by our ſenſe or reaſon, how much leſſe ſhal we ever be able to judge aright of their nature, kinde, or qualities, without regard to their Effects, without uſe and help of ſome ſigne, mean, Companion or other thereof. As for example, how ſhall I know whether the ſpirit in thee, be rationall or animall onely: But becauſe it acteth a humane form or figure of Body in generall? Becauſe it diſcovereth it ſelf, by rationall diſcourſe more ſpeciall: Giving ſome ſigne or Effect or other, what ſpirit it is?
Further, how ſhall I know whether the ſpirit in any, be weak, ſimple, or of ripe underſtanding, but by ſome outward operations and fruits thereof? How do we try a mans Perſon? whether good or bad but by his Actions? The Tree (as our Sahath taught us) being known by his fruit, by their fruit ye ſhall know them: Yea neerer yet, a man may moſt eaſily miſtake, through ſelf-conceit and flattery in the knowledg and Judgment of his own ſpirit, imagining himſelf to be informed, acted,274 and guided by a diſcreet wiſe and upright ſpirit, when indeed there is no ſuch matter: unleſſe he be ſo wiſe as to take a true meaſure for his knowledge of himſelf, by comparing himſelf with ſuch rules and patterns, as are fit and known, for a Foole may be wiſe in his own conceit.
But (to apply) if it be a thing ſo difficult to know our own, ſo impoſſible to know anothers ſpirit, how improbable it is then that we ſhould be able to diſcern betwixt the ſpirit of God and the ſpirit of Satan without the help of ſome Effect or ſign or other, let a man of reaſon judge. 3. Things eſpecially do make this difficulty, more difficult, this impoſſibility more impoſſible then the reſt. The
Firſt reſpects the nature of God himſelf, and is, its tranſcendent purity: In compariſon whereof all other ſpirits, are to be imagined even as Bodies. The ſecond proceeds from this, and is, the diſtance there is betwixt our capacity and nature and this infinite purity, and the laſt is from the unconceivable ſubtilty of Satan, changing himſelf into an Angell of light: who in his very miniſters, would deceive if poſſible the very Elect, and whoſe Ministers275 themſelves as our Saviour warneth cannot be diſcovered but by their fruits.
And let us be aſſured that if the good ſpirit will perſwade us of the truth of it ſelf without tryal, much more wil the evil Truth ſeeks no Corners, but the deceiver the Prince of the powers of darkneſſe, he hates the light becauſe his deeds are evill. and dare not come to tryall.
Obj. Though naturall men have no better, no other faculty of diſcerning, then the eye of Senſe and reaſon, yet we hope that the beleever hath an eye of Faith wherewith he is able to ſee far above and beyond the gift and ability both of ſenſe & reaſon:Anſw. And therefore he aſſuredly partakes of ſuch Joyes, as neither eye hath ſeen, ear hath heard, as never entred into the heart of a (naturall) Man to conceive of.
I anſwer; that Faith is not another power and faculty of knowing, diſtinct from reaſon: It is but a higher and more noble act and excerciſe of reaſon; being ſeated in and acted by the reaſonable ſoul. **Altior cognitio de Deo in hoc vita habetur per gratiam, quam per naturalem rationem. Ut lumen naturale intellectus confortatur per, infuſionem luminis gratuiti. Par. 1. Aquin. ſum quiſ. 13. art. 13.There is indeed a higher knowledge of God in this life had by Grace, far above what is attained by naturall reaſon; yet276 this is not without but by the heightning and improving of naturall reaſon; Grace not deſtoying but perfecting nature. is Grace, or the ſpirit the light, yet certainly reaſon is the eye of Faith, it I, mean reaſon, being lightned by the ſpirit, and it only, doth diſcover the ground and receiveth and giveth us the incouragements of Faith.
By Faith the underſtanding is alwaiesTides cognitio quaedam eſt, in quantum intellectus determinatur per ſidem ad aliquod cognoſcibile. Ibid. determinated to that, that is knowable: And what ever we beleeve is known, and the cauſe, why we beleeve it, is alſo known, by the underſtanding, a reaſonable Creature, as man is, as he cannot beleeve, he knoweth not what. So will he never beleeve, and know not why. I will have ſome ground (if it may not be called a reaſon) why I beleeve any thing: Though the matter of Faith is not underſtandable to carnall reaſon, unſanctified nature, yet reaſon inlightned nature changed; or according to the Goſpell, that ſound minde, renewed ſpirit, is fully ſatisfied with, and ſeeth reaſon enough to beleeve, even in the will and power of God, and ſuch as wil not beleeve they err, they are guilty of this errour in their underſtandings277 not knowing the ſcriptures and the power of God.
Both which, to wit, the truth of God having ſaid, and the power of God to do, laying a Foundation ſufficient, for a man moſt wedded to reaſon to beleeve upon. And whatſoever we know by Faith, whether it be ſpirits, or God himſelf, we know by reaſon: yea in our very knowledge of Faith, reaſon is, and wholly is execiſed. Faith brings a higher but yet a regular knowledge, Faith giveth a cleerer and fuller knowledge of God, yet its ſtill byIntellectus noſter per gratiam fidei Deo adhaeret, Ibid. mending and widening the cundit pipe, Reaſon: not by forſaking or overflowing it: For our underſtandings themſelves adhere and cleave to God by the Grace of Faith.
Obj. 2But by the comming of the ſpirit we are ſpiritualized, and as the ſcripture calleth us, we are ſpirituall men. This principle of the ſpirit is far above ſenſe or reaſon: This anointing can teach us the knowledge of ſpirits, a more excellent way then by the uſe of our reaſon about their effects: Can it not thinke yee?
Anſw. I anſwer, it doth not: the preſence of the ſpirit doth not by any means darken or278 eclipſe the light of reaſon; that finger of God is not to put out, but ſnuff this candle of the Lord in man: Or rather the underſtanding of a man, or the reaſonable faculty of a man, is the very Candle that receives, holds out, the light of the ſpirit; and the eye, or Organ that uſeth it, and ſeeth with it. It is the office of the ſpirit at his comming, as the Sun to bring us light, wherein we may ſee, and ſo ſhew Objects to us, even the things of Christ to ſee; but we ſee them with our own eyes. Therfore it giveth us to know, it is not ſaid that it knoweth in us, but it giveth us to know the things that are freely given us of God: And as we ſee the Sun in, by, & through its own light, yet with our eyes, Videlicet of ſenſe, ſo we ſee the ſpirit only in its own light, & yet without our eyes, to wit, of reaſon. The ſpirit is ſo far from hurting, or ſhutting up the eyes of our reaſon, that they do not only agree and ſhine together, but the ſpirit in his name, ab effectu, is called,2 Tim. 1. 7. not only the ſpirit of Wiſdome but of a ſound mind, whoſe Office is anſwerable, he being ſent to open the eyes of the blind, the ſpirit of wiſdome & revelation being givenEpheſ. 1. 17, 18. through the knowledge of Christ, on purpoſe279 to open the eyes of our underſtandings, and that to this very end now in controverſy, that we might know what is the hope of his calling, and what the riches of his glorious inheritance in the Saints.
But we may further demonſtrate theThird way of arguing. ſame by the arguments followings: Which are taken from a ſtate of perfection to a ſtate of imperfection.
And thus firſt from the perfection behinde us, and afterwards from the perfection before us: Man in the ſtate of innocency, and perfect recovery; now if it appeare that man in neither of theſe two conditions, wherein he hath the moſt perfect injoyment of the ſpirit, did or ſhall attain to the diſcerning and knowledge of ſpirits immediately (i. ) without the uſe and help of their Effects, I think we may ſafely conclude, that the imperfect condition of this life that now is, while we injoy but a ſmall nothing of the ſpirit in compariſon here, ſhall not.
1. But in the firſt place there is not any thing more certain, then that the ſoul of man in its ſtate of innocency, did not280 ſee ſpirits per Eſſentiam, but per effectum. which I ſhall breifly open. Firſt, With reſpect to God. Secondly, to Angells. Quamvis primus homo in ſtatu innocentiae, alitori quadam cognitione Deum cognoverit quam nos cognoſcamus: non tamen Deum per eſſentiam videt, cum peccaverit, Tho. Aqu. ſum. Par. 6. quaeſ. 9. Art. 1.
1. Then, man in the ſtate of innocency, did not ſee God in his Eſſence, but by or in his effects. Adam ſaw God, per effectum Creatum, by or through the Creation; which being a Medium: Tho. telleth us that he ſaw God in Enigmate, or in a Glaſs: the Creature being. Quid obſcurum, if compared with the brightneſſe and purity of the Eſſence of God; yet that Glaſſe of the Creature being far more advantagious to Adam in innocency for the letting in the knowledge of God then the mud wall of ſeperation, that ſin hath made; we muſt needs conclude that Adam had then a more cleere and certain knowledge and ſight of God, though it was alſo by the word and effects of God, then we haveMulto eminentius videtur Deus per intelligibiles effectus quam per ſenſibiles & corporeas, Ibid. now. But if you ask wherein Aqui. anſwereth, inſomuch as Adam ſaw God through the intelligible Effects of God; while we ſee him cheifly through Effects corporeall and ſenſible; a far more inferiour manner, a far more dark confuſed and imperfect way. Adam being no way, but we281 every way hindred by theſe outward thingss, from a cleer and firm contemplationNon enim oportebat primum hominem pervenire in Dei cognitionem per demonſtrationem ſumptamab aliquo effectu, ſicut nobis eſt neceſſarium: ſed ſimul in effectibus•recipue intilligibilibus ſuo modo, Deum cognoſcebat. Ibidem. of intilligible Effects. And yet ſomewhat higher, Adam in that ſtate did not need to gather the Knowledge of God as we of neceſſity muſt, from ſome Effect; but he ſaw and knew God together at once in the Effect eſpecially intelligible. Yet ſtill he was beholding to the Effects of God for the knowledge of him; he not being able to ſee God in his Eſſence, and conſequently there being not a third way left, he came to the knowledge of him by his effects only.
2. Moreover, as man in the ſtate of innocency could not ſee God, ſo neither had he then ſo neer a ſociety with Angells, as to ſee and know them, Per eſſentiam; that neer immediate and familiar way we now ſpeak of. But to be breife, the reaſon of both, is built upon the very Eſſence and form of man. We read, that when God made man at firſt, he breathed into him the breath of Life; which intimateth to us that the reaſonable ſoul, the form of man, is that, that giveth him anGen. 2. 7. 1 Cor. 15. 45. 47. animall life: Therefore it is alſo ſaid, that the firſt man was made a living Soule. 282(i.) A Soul giving life, and that life, and life animal: As Aquin. gloſſeth, ſo that inCum anima 1. Homims in ſtatu innocentiae ſuerit accommodata ad corporis gubernationem & perfectionem ſicut & nunc atque ita intelligere debuerit per phantaſmata; non ponit in illo ſtatum Angelos per eſſentiam didere, Par. 1. Aquin. ſum queſ. 94. Arti. 2 Vide. the ſtate of innocency, the Soul of man was accommodated, fitted, to govern, act, and inform the Body, even as it is now, and therefore it muſt needs have had then the like way of underſtanding and knowledge that it hath now (more and leſſe not differing the kind) which is by a converſion of Objects, to the Phantaſme, and thereby to convey them into the underſtanding, of which way divine Eſſence, and the Eſſence of angels, are by no means capable.
And now to conclude, if a man in the ſtate of perfection, yea in the ſtate of that perfection that did cheifly conſiſt in an excellent admirable knowledge of, and communion with God and Angells, could not ſee; or receive into his knowledge either the ſpirit of God or the ſpirits of Angells, but by their effects: then how ſhall he be able to do it? we that are fallen from that very perfection by ſin, whoſe diſcerning of ſpirits is by our Fall much more obſcured and dark then his; and the beſt among us in the life that now is, being but, & that but in part the renued283 reſtored, and prepared Adam: the ſame image of God, being but in part repaired in us, by the ſpirit of the Goſpel, and that in the ſame reſpect, viz. according to knowledge as well as holineſſe. And therefore as the firſt, even ſo the, in part received and repaired Adam, ſees God but in a Glaſſe, beholding with open Face asCor. 3. ult. in a Glaſſe the glory of the Lord we are changed into the ſame Image.
2. Now let us turn our eyes to take a view of Canaan, and conſider the height of the perfection to come, in order hereunto: For we ſhall finde it very doubtfull if not groundedly deniable that the perfection of Heaven it ſelf ſhall inable us to diſcern of ſpirits thus immediately, and not in or by their Effects.
As there is very much reaſon againſt, ſo truly I know, no Text of ſcripture invincible for it. Firſt, reaſon ſeemeth to argue againſt it; and firſt.
1. Heaven is indeed the place of perfect and compleat redemprion, and of the moſt abſolute recovery to us: but are not theſe Relative tearmes; having a reſpect to our fall, as alſo to the former condition from which we fell? may we not partly284 gather and gueſſe, whither, and what our recovery ſhall be, by remembring from whence we are falne: Now wee have cleared this before, Viz. That the ſoule of Adam in the ſtate of his innocency, could not poſſibly ſee, either God or Angels, Per eſſentiam, but onely Per effectus.
2. The perfection of man was this, viz. his body being every way ſubject; no way an impediment to his ſoule; from this man fell by ſin, and by grace, he is to thisServato eodem modo eſſendi ſecundum naturam, Par. 1. Aquin. ſum quaeſ. 94. Art. 2. recovered; the ſame way of being in all eſtates, retained according to nature: and alſo by conſequence, the ſame way of knowing, Viz. By a converſion of things to the Phantaſme; to which, neither the divine, nor intelligent eſſences can be ſubject: The ſoule of man in its threefold condition, Viz. of innocency, Apoſtacy, and recovery, being ſtill accommodated to informe the body, it cannot be eaſily imagined to take knowledge of ſpirits, but by their effects in any of them.
3. Therefore further we offer, that it is not neceſſary to the very forme and eſſence of man, to come to know this way, Viz. By a converſion of things to phanſie,285 by reaſon; and when man ſhall once arrive to this immediate knowledge and ſight of ſpirits, God and Angels, muſt he not ceaſe to be man? If wee ſhall be, continue to be men, when in Heaven, I ſubmit, but I cannot imagine, that then we ſhall ever enjoy ſuch a viſion as this: Can a reaſonable creature know, or underſtand, and not by reaſon? And can reaſon diſcerne of God and Angels, and not by effects? We ſhall attain, we grant and deſire, a farr more high and large degree and meaſure of knowledge and diſcerning in Heaven then we have here, or then we had in Paradice; either our perfection there, by reaſon of that world of experience, both with reſpect to our ſelves and God we have gained by our fall: But ſhall not this be by the ſame faculty? Our light ſhall be other, our objects other; but muſt our eyes be other alſo? Then muſt not we be men, but ſome other creatures: But it is granted that we ſhall ſee with the ſame eyes, we muſt alſo conclude that ſo long, wee muſt not, we cannot diſcerne of ſpirits thus immediately.
This is therefore the concluſion of many,286 both learned Divines and Phyloſophers,Intellectus noſter impoſſibilis nunquam poteſt ad hoc provenire ut intelligat ſub ſtantias ſeperatas, as Alpharabius, and others. Theologi poſuerunt, intellectus Humanus nunquam poteſt ad hoc ut Deum per eſſentiam videat, Aquin. in que. Inviſibilis quidem Deus propter excellentem claritatem, ſed claritas eius ſicut excedit intellectum hominis in via, ita excedit intellectum hominis in patria, ergo ſicut inviſibilis eſt in via ſic erit inviſibilis in patria, Dionil. Plut. diſtat Deus ab intellectu noſtro quam intelligibile creatum a ſenſu; ſed ſenſus nullo modo pertingere ad creaturam ſpiritualem videndum; ergo nec intellectus noſter potucrit pertingere ad videndum divinam eſſentiam that our underſtanding (i) While ours, or humane, cannot poſſibly attain ſo high, as to underſtand ſeperated ſubſtances, that that moveth them hereto, is the diſtance betwixt our humane intellect and them, but eſpecially, and God; our underſtanding in act being one with that, that is in act underſtood thereby: whence Cryſoſ. ſcrupleth thus, Quomodo creabile videt in creabile? Whence alſo Dioniſius reaſoneth: God is inviſible becauſe of his exceeding brightneſſe: But the brightneſſe and ſplender of God as it doth exceed the underſtanding of man on earth, ſo alſo doth it exceed the underſtanding of man in heaven alſo, therefore as God is inviſible here, ſo in Heaven alſo.
Again, there is a greater diſtance betwixt God and our intellect, then betwixt287 a created intelligible Object and ſenſe; but ſenſe can no way attain to the ſight of a ſpirituall Creature, intelligible Object; therefore our underſtanding cannot by any means attain to the ſight of Divine Eſſence.
But Aquinas hath a ſalve for every wound of his maintained affirmitive, viz. by imbodying, the Sun into a Candle; he telleth us that God (we being ſo neerly united to him in Heaven) is even as itProportio divinae eſſentiae ad noſtram intellectum eſt, ut proportio formae ad materiam, Aquin. in quaeſ. were the form of our intellect; implying thereby that we in our ſelves cannot ſee Gods Eſſence, yet God in us can ſee himſelf: He doth not affirm that God is really the form of the Soul, but ſaith, that the proportion of the divine Eſſence, is to our intellect, as the proportion of the form to the matter: To which, if I may preſume to anſwer) I ſay. that,
In this bleſſed viſion, neither we ſee God our ſelves, or God doth ſee himſelf in us.
The firſt will not be ſtrictly granted for then: himſelf hath largely proved that our reaſonable ſoules as they are fitted to inform our Bodies, can onely ſee and know by a converſion of things288 to the Phantaſme, which rendreth it impoſſiblePer nullam ſimilitudinem receptam in intellectu creato poteſt Deus intellegi ita quod eſſentia ejus videatur imediate. Aqi. upon the queſtion. Quia quacunque alia forma informaretur intellectus noſter non poſſe per eam duci ineſſentiam divinam. Claritas Dei non tamen excedit ipſam eſſentiam divina que erit quaſi forma intellectus in patria. as to ſee the Eſſence of God or Angells; therefore he here doth admit that God cannot poſſibly be immediately ſeen in his Eſſence by any ſimilitude, had or received in a created intellect. and that whatſoever other form (except God onely) the underſtanding is informed, it cannot be poſſibly led thereby into the divine Eſſence.
But therefore, it is ſaid that God ſeeth himſelf in us. And therefore though it be purity of God doth exceed the form of our underſtanding here; yet it wil not exceed the Divine Eſſence it ſelf: Which ſhal be as the form of our intellect in Heaven. Then I demand whether God ſhall ſee himſelf in us and with us, or in us and without us: Whether he will make uſe of our principles or Faculty, or not.
If the firſt of theſe be choſen, viz. That God in heaven wil make uſe of our Faculty, the eye of our reaſon and underſtanding, and only give us a cleerer light, and a higher uſe of our ſelves by his immediate dwelling in us; for this great bleſſed ſight, Viz. Of his own Eſſence: I anſwer that as God doth not cannot compell289 the will: ſo neither can he wind upreaſon above reaſon, and make reaſon continue to be reaſon ſtill. The reaſonable ſoul as ſo, can no more ſee the divine eſſence, though never ſo much inlightned, extended; then the eye of ſenſe as ſo can ſee intelligible Objects, though it had all the help and light in the world, imaginable.
2. Moreover, as God cannot make a ſenſitive Creature to be reaſonable, and accordingly to act, but the Creature muſt leave its former form, and become a creature of another kind; even ſo how can we imagine that God ſhould make man to act above its kind, man whoſe form is reaſon, to ſee and know things by inlightning and heightning his principles, that are not knowable by reaſon; yet man be man,Deus operatur in quolibet operante: ut tamen & ipſa etiam agant non ut & ipſa non operantur. Aqu. Par. queſ. 105. arti. 5. and a reaſonable Creature ſtill?
2. But if the later be owned, viz. that God in us and without the uſe of our eies doth ſee himſelf in us: then Aquin. may ſeem to contradict himſelf, while he other where teacheth us, That though God indeed doth work in every Creature, yet ſo as the Creature it ſelf doth alſo act, and by no means ſo, as that the Creature doth290 not work alſo: Therefore in order to our preſent purpoſe in another place, he telleth us, that**Deus ut prima cauſa movet intellectum creatum, Viz. ſecundam cauſam, viz. Dando ei vertutem ad intelligendum, &c. Aqui. Pr. Par. queſ. 105. art. 3. God doth move our underſtanding; yet only ſo, as that he is the firſt, and it is ſtill the ſecond cauſe.
Secondly, If God doth ſee himſelf in us, and not by us; it muſt either be as he is our form, or not our form. The later, (if he ſee himſelf in us, and not by our eys not through thoſe faculties we had before, nor as he is a new form as a new eye or new faculty to us) maketh this his ſeeing of himſelf in us, nothing to us.
That cannot be a beatificall viſion to us, which is not our ſight; thus God ſeeth himſelf in every, the moſt ſtupid, yea and moſt miſerable Creature.
2. Again, if God be indeed our eye as well as light and Object; things very different: ſo that as Aqui. expreſſeth, the divine Eſſence, is both the thing ſeen, andEſſentia Divina ipſa eſt quod intelligitur & quo intelligitur. Aq. upon the queſtion. the thing whereby we ſee, both the Object and the faculty: And thus truly a new form of our underſtanding in Heaven; is not then the divine Eſſence ours? is not our Eſſence divine? do we not only not ceaſe to be men, but even ariſe to be Gods? what now can hinder us, for Forma291 dat nomen & eſſe, according to our form even ſuch we are, and ſuch we may be called.
But to conclude, and to ſpeak all in a word, could we imagine ſuch a thing, as that the Eſſence of God ſhould be the form of the Soule of man; doth it therefore inevitably follow, that the Soul of man muſt ſee and know God in his Eſſence? The Soul of man is the form of the Body, yet doth not the Body therefore ſee the ſoule, yea nor yet the Soul ſee its own Eſſence.
The great Argument that (according toThe argument for the affirmative. Aqnin. and others, both Philoſophers and Schoolemen and Divines) maintains and neceſſitates our ſeeing of God in his Eſſence in Heaven, is, becauſe our happineſſeSee Aqui. upon the queſtion. conſiſts in the knowledge of God. But we may reply, that do not we know the ſpirits of our friends, yea and our own ſouls, becauſe we do not ſee them, Per eſſentiam? again, was not Adam perfect? was not he happy? yet he confeſſedly ſaw neither God nor AngellsThe ſcriptures for the affirmative conſidered. in their eſſences.
And as reaſon ſeemeth to declare againſt: So neither, doth ſcripture, for292 ought that I yet perceive, do more then ſeem to ſpeak for it, viz. Our ſeeing the Eſſence of God in Heaven. The cheifeſt Texts are only theſe two.
1. The firſt is this, when he ſhall appear1 Joh. 3. 2. we ſhall be like him, for we ſhall ſee him as he is, (i) ſay they we ſhall ſee the Eſſence of God. But to this, we oppoſe the expoſitionBeza, Camer, and Villectus. ſo frequent, which taketh it for granted and undeniable, that this (Him) is Cheifely Chriſt, in theſe words we ſhall be like the Son of God himſelf, and ſhall enjoy his ſight indeed, ſuch as he is now.
This Expoſition is ſtrongly confirmed by that expreſſion before, viz. When he ſhall appear: who? why ſurely Chriſt, according to the whole Analogy of the Goſpell, Which ſpeaks ſo much, for the exerciſe of Faith and hope, concerning the appearance of Jeſus Chriſt our Lord, even every where, as alſo by that other ▪ viz, We ſhall be like him, if compared eſpecially with that of Saint Paul; From Heaven, we look for a Saviour even thePhil. 3. 20. 21. Lord Jeſus Chriſt, who ſhall change our vile Body that it ſhall be faſhioned like un to his glorious body.
293The other is, we now ſee through a1 Cor. 13. 12. Glaſſe darkly, but then we ſhall ſee face to face, &c.
The expoſition before mentioned, teacheth us to conſtrue al this by compariſon, (i. ) in compariſon of what we ſee now. There ſhall be as much difference betwixt our knowledg of God in Heaven; and the knowledg we have of him in this life, as there is betwixt our ſeeing a man in aCompare, Gen. 32. 30. with this, &c. Beza tranſlateth it Coram. glaſs, and out of a Glaſſe, Face to Face,
But why may not this be underſtood of Chriſt alſo? God hath not a face, Chriſt hath. If we will underſtand it in a ſtrict ſenſe, why not in a litterall ſenſe (i) ſo far as it will hold. The ſenſe may then be this, we here have only ſome letters of our beloveds, which do more mediately and darkly give us ſome hopes and comforts, but this we expect, this ſhall be our happineſs another day, we ſhall come into the**Shall ſee, is not in the greek Text. In ſeculo ſuturo tam perfectam Dei cognitionem aſſequemur, quam humana mens capere poteſt, &c. Morton in Lo. preſence of our Lord and Husband, ſeeing Face to face or being face to face.
We grant that in the World to come we ſhall attain to ſo perfect a knowledge of God, as our humane minde can take, or can be made to take up: but as it is finite294 it cannot comprehend that, that is infinite, nor ſee or diſcern that, that is too pure and excellent for it, Divine Eſſence.
3. If any man add, that we in the reſurrection, ſhall be as the Angells of God, and that therefore we ſhall ſee God then in his Eſſence, I anſwer, that that is to be reſtrained to the particular purpoſe, and caſe there ſpoken to. We ſhall be as theMath. 22. 30. Angells: not marrying or giving in marriage.
2. Cryſoſtome concludes from this very Text, that we ſhall never ſee the Eſſence of God. The Angells ſhall never ſee God in his Eſſence, and our Eſtate in Heaven is promiſed to be but equall to the Angels, therefore we when in Heaven ſhall never attain to ſee God in Eſſence ſo immediately.
Deum nemo vidit unquam: nec ipſae Caeleſtes Eſſentiae, ipſa dico Cherubim & Seraphim, ipſum ut eſt, nunquam videre potuerunt: Sed hominibus non promittitur niſi equalitas Angelorum. Chryſ. Hom. 14. in Joh.
Now to bring theſe premiſes to a concluſion, as leſſe in the ſame reſpect can295 never be more then more: So cannot the Eſtate of Grace, our recovery inchoate here, bring our Souls to a cleerer and more immediate diſcerning of God and ſpirits then our recovery conſummate in glory, in Heaven hereafter. If the fulleſt injoyment of the ſpirit of God in Heaven ſhall not give us to attain to the knowledge of God in his Eſſence, how ſhall that partiall aſſiſtance thereof in this life make us ſo ſuparlatively perfect think ye? yea even a doubt of the firſt doth withall certainty deny the later the improbability, of that, reckons and concludes this impoſſible.
2. And thoſe very ſcriptures, that ſeem to take into favour the opinion queſtioned, viz. that in Heaven we ſhall ſee God and Angells in their Eſſence: doth expreſly reject the Error, viz. of our diſcerning of ſpirits immdiately in this world. As for that of Ioh. 3. we ſhall not ſee him as he is till the time of his appearance, and in the Text to the Cor. Paul profeſſeth, that though he ſhall know as he is known, yet here, he himſelf knoweth but in part: and this his knowledge here is by reflection in a glaſſe darkly; though he promiſeth296 to himſelf to ſee more immediately, face to face, hereafter. Therefore I concludeSi 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 ofNihil 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?
297Secondly, Phyloſophers affirm, thatDeus 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 theirEccle, 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. 3But men of much wiſdome and piety, great Divines affirm, that the ſpiritDr. 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 a298 foundation thereby, for ſuch a rejection of Marks and the means of triall as we have in diſpute: and therefore they immediatelyDr. 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.
2993. Yet farther, for my part (though I reverence the judgment of thoſe GodlyI 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 keepsPhil. 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 be300 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 a20. 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 knowJoh. 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 freind301 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 thineIſa 50. 11 own kindling, that ſhall go out in Sorrow.
Have not as incredible things as this been effected by melencholly? men having been ſo far poſseſsed, beſotted by it, that they have imagined fleſh, even the fleſh of their own Bodies to be glaſs, &c. And may not theſe happily bare Analogy with thee? could not they diſcern of fleſh nor thou of ſpirits? thy phanſy a little more ſublime and lofty ſeemeth religious,302 theirs, as good and true in it ſelf, yet a a little lower, is plainly rediculous.
4. And furthermore doth not he that hatethQui vult finem vult media ad finem. the light moſt juſtly deſerve to dwel in darkneſs? now he that hath the means of light hateth the light it ſelf, how great is our folly! it is the moſt difficult thing in the world to diſcern betwixt ſpirits, and yet how willfully we fling away the very means, that God himſelf hath appointed and afforded to us, with a promiſe of a bleſſing to our uſe and indeavours, for this moſt deſirable and difficult end. And may we not expect a Judgment anſwerable? and that not only to be given up to a reprobate ſenſe, having our underſtanding darkned here; but even that the God of this World (whom we would not diſcern right by triall) having blinded our eyes, ſhould lead us on, in our ſecurity in this blind, confuſed, and non-diſcerning way of darkneſs, untill he hath plung'd and fettet'd us in utter darkneſs, and the powers thereof for ever and ever. Therefore unto them, as unto Children, without the uſe of reaſon thou didſt ſenda judgmentWiſdome 12. 25. to mock them.
But (to draw towards a generall cloſe303 of this Argument) you ſee that this yourA generall concluſion of the argument. ſuppoſed infallible Evidence, Viz. The immediate injoyment of the ſpirit muſt needs be fallible: The ſpirit what ever it be, being not capable to be known or diſcerned whether true or falſe, and by conſequence granted, not able to evidence with any certainty, as both Scripture and reaſon have plainly proved, immediately Brethren, one end of my labour, is Reconciliation and Ʋnion betwixt us: and what doth yet hinder it? may we not be happy both with peace and truth? we would come over to you, but then we buy our Peace too too dear, viz. with the loſs of truth, beſides the deceit and rottenneſs of the ground whereon you ſtand detected, threatning, deſperately threatning the loſs of peace alſo, yea with all our joy, our Souls, and God too, diſcourageth, deterreth. But how great (and me thinks not gain-ſayable incouragement, invitement, have ye (not only from the proved, both falacy and weakneſſe of your own, but alſo from the tried, both ſtrength and truth of ours, the ground whereon we ſtand) to come over to us? have you not ſeen our ground, to bare up, both it ſelf304 and us under the very ſame weight, that ſhook and ſunk yours, before your eyes? and hath not the very ſame beam of light, the ſame principle of truth, that diſcovered the errour and danger of the way you walk in, made it manifeſt to you, that the way we plead for, is true, and ſafe; and even the very way of God?
Your principle, as a curſe ſent out, of a wicked mans mouth, it not being able to ceaze on its Object, and returning home again; doth its miſcheif and worſt in the boſom of him that ſent it; it not being able to weaken or ſhake the ground of our Evidence, hath returned home again and ruined yours: And now my hearty deſire, and prayer, for you is, that God would open your eyes, and give you to ſee the glorious reſurrection of Jeruſalem, truth comming out of the ſmoake of the great Whore burnt, the rumors of Errour: that the curſe might not ceaze or reſt on you.
And to conclude, ſince this hath been the rule and meaſure, the Law and Judge of both, viz. That, that which may not be known whether true or falſe, is the fallible Evidence: And while yours hath305 been condemned, ours hath eſcaped, and been commended thereby; O that you would be wiſe at length, and lay down the Buckler of a cauſe ſo deſperate, and know the things that belong to your Peace, both with God, and us: Ye know not how ready we are, to give the right hand of fellowſhip to you; that, being agreed we may walk with God together, in the good old way, for ſtrong conſolation, according to the ſcriptures.
Argu. 2. in ge. againſt the immediate witneſſe of the Spirit. Laſtly, And we have but this one word more; every letter whereof is a ſentence, ſufficient for ever to condenm the reſt pretended, had there been nothing yet, yea could there be nothing elſe ſaid againſt it viz.
That, that is not true in it ſelf, can never be a true reſt to us.
But we truſt we have ſufficiently proved in this little treatiſe, that the ſpirit that exalteth us above and againſt, our Qualifications, Jeſus Chriſt, the word of God, the Goſpell, miniſtry, and all former experiences of Gods grace towards us, (in eevery perticular, of which we have found this ſpirit deeply guilty:) is no waies true but a grand impoſtor and a blaſpheming306 lying ſpirit. Therefore it can never be a true rest to us.
The breadth of this falſe winde, ſpirit, may ſeem for a while, to fill our ſailes and〈…〉〈 in non-Latin alphabet 〉. to mount us up a loft as upon Eagles wings towards heaven it ſelf: But when you are ſoaring neer to the Sun, will not the Sun think ye, ſcorch your plumes that have ſleighted his beams? and then behold you fall, even from your higheſt pitch of boaſting, Heaven, to the loweſt Earth, that I ſaid not, Hell: And that your unexpected fearfull downfall (unleſs the undeſerved abuſed hand of grace interpoſe and ſave) will moſt certainly break and ruin you, without recovery.
Let us humbly aſcend from the doubts and ſcruples, our Companions in the fleſh, to the Sun by his Beams, and who knows but that thus the gracious God of heaven may ecclipſe and cool his overbright and ſcorching beams of Glory, and condeſcend to bleſs us with ſome, and infallible to him, that he is our Father, and that we are undoubtedly the Sons and DaughtersWith Phaeton. of the Lord almighty.
But is not he a Theife that entereth not307 into our Mr. his joy by the doore? and O how ſadly will his expectations fail him, when the Lord ſhall ſay, Freind, how cameſt thou in hither? Binde him hand and foot and caſt him into uttter darkneſſe where all his ſtollen, preſumed joy ſhal be miſerably turned into weeping and wailing and gnaſhing of teeth for ever.
Be not deceived dearly beloved, your boaſting is vain and your rejoycing not goood: Can your deceived Phanſy indeed refreſh you with the cluſters of Canaan, that never ſet foot upon the borders therof? can you build a ſure Caſtle of happineſſe and bliſſe upon no foundation? or can aery Notions that have no ground at all. bare up the ſtreſſe of immortality? be not deceived, you cannot gather Grapes of Thornes or figs of thiſtles.
If the foundation be ſtrong and ſurely laid, the houſe that is built thereupon may ſtand: But if the foundation be rotten or ſandy, the houſe muſt fall. Your ground is falſe, your reſt cannot be true, O take your Babell down and build your houſe, your ſoules, your reſt, upon the ſure foundation: Yea take it down in time leaſt worſe, it fall, and great and lamentable308 the fall thereof, while you are buried in its ruins.
Now, of the things which we have ſpoken concerning this immediate Evidence of the ſpirit, this is the ſumm,
And we have found, that the ſpirit that refuſeth to be tryed by any ſignes, rules, effects, or relations whatſoever, cannot be certainly known to be true, yea is in it ſelf certainly untrue.
Therefore ſuch a ſpirit cannot be a certain, nay cannot be a true, though uncertain, evidence, of Heaven to us. And muſt be therefore concluded and added for the eighteenth falſe REST.
NOW at length, have I brought thee, (dear Chriſtian Reader) to my Journies end; and, ſince over paths, ſo rocky, high, and dangerous, with as much haſte (happily) as might be with good ſpeed. It is ſaid of Anger, that when unable to do any more, if itIratus ſi nihil aliud poſſit, cum moleſtus inimico fuerit, atqueanimo morem geſſerit multum promoviſſe putat. can but a little ſatisfie it ſelf, in moleſting its enemy, it counts it hath atcheived ſome great matter: and, as I muſt readily profeſs my ſelf, Zealouſly affected againſt this Errour; though, indeed, not ſo much mine as my Saviours enimy, ſo it being now in its increaſe, I ſhould deem my pen very happy in its pains might they be bleſſed but with ſo much ſucceſſe, as but to ſtop it a little in its courſe, and my very ſervice I count would be too great a reward, might I withmy labour, as Aaron with his Cenſer, ſtand betwixt the living, and ſtay the Plague from ſpreadingNum. 16. 48. further.
Yet, did I hate the maintainers of this Error with a perfect hatred, I would only renew the Atheneans return towards that impious ambious command of Alexander, upon it; ſince he hathQuonium vult Alexander Deus eſſe, Deus eſto. a deſire to be a God, let him be a God,: or as Michaiah to Ahab go and proſper. For thus I judge that were it but lawfull to ſuffer it, to ſoar aloft in its Aery notion and Phanſy a while without interruption, it will certainly and ſuddenly fall down and ſetle upon the very dregs of Socinianiſme310 or Atheiſme with an interchangeable uncertain motion, ſhee boweth and promiſeth herſelf to both. Though (for that with ſaddeſt eyes the Mother may behold and bewail many of her Children, but lately deceaſed to the Errour in queſtion, confuſedly miſcalling in their Grave of darkneſſe, every thing God, but owning none: ImbracingThe Ranters. each other, yee ſerving themſelves in ſtead of God: Not only not denying, but profeſſing ungodlineſs and worldly luſts, monſtrum horrendum &c.) ſuch deſperate experience of late hath diſcovered her inclining, more to the later to wit, Atheiſme.
The Serpent was wont to ly hid heretofore, under the herb in the way of God, and thence to ſting the World with deluſion and Errour: but hath not his late too great ſucceſs, converted the Serpent into a Lion? and ah how bold and impudent! while caſting of and renting the divine Viſard, the waies of God, he roareth out defiance againſt the God of Iſrael the Lion of the Tribe of Judah. The man of ſin is charged with exalting himſelf above al that is called God or is worſhipped,2 Theſ. 2. 4. in that he as God, ſitteth in the Temple of God: but the way of this Errour razeth the very Temple, even with the Ground: and willnot ſuffer one ſtone thereof to be left upon another, of how much higher preſumption, ſhall it be thought guilty? of how much ſorer puniſhment ſhall it be thought worthy? the Zeal of the houſe of the Lord hath eaten me up.
"It was Archimedes his fond opinion that had he but a place to ſtand upon, and he could raiſe the frame of the whole Earth, and if he311 could raiſe the Earth out of the Center, then he could hang the Earth upon nothing, and if he might hang the Earth, upon nothing then he might ſtand upon nothing.How right hath this Errour attained Archimedes this vain boaſting, having gotten its footing in the ſpirit, it hath overturned, overturned, overturned the whole World of Religion: and by its witty contrivance having hung it as a Caſtle in the Aire, upon nothing, by miſerable conſequence, ſtands upon nothing. Its ſubtill chymiſtry reſolves and rarifies all into ſpirit which yet ſecretly Evaporates, a ſpirituall wickedneſſe. It conſtrueth every thing into a Miſtery, and there looſeth it. the miſtery of Iniquity,〈…〉〈 in non-Latin alphabet 〉.
Yet, though as a Miſtery tis difficult to reveilSententias veſtras prodidiſſe ſuperaſſe eſt. Prima fronte apparent blaſphemi. e Jerom of the Palag. in Epiſ. ad Teſſa.〈…〉〈 in non-Latin alphabet 〉, hard to be interpreted, ſince by its diſcovery its iniquity appears, and to know the opinion, is to know it an Errour; eſpecially with ſuch as have their〈…〉〈 in non-Latin alphabet 〉, their intellectuall faculties of reliſhing, their ſenſes exerciſed, this hath been my reſolution at leaſt, as the light gave ability to comprehend the darkneſſe. Inventum tibi curare & metu adduclum.
But to conclude, good Reader, leaſt I ſhould ſeem to infringe the Goſpel liberty, as this is thy priviledge, ſo my adviſe, and yet not mine, but Pauls, yea and the ſpirit of God in him: Try all things, &c. the Heathen Poet may add the reaſon Nimium creduli ſaepe lactatur animus, he that is too apt to beleeve, is too eaſily deceived: therefore good Reader, conſider what is ſaid, and laying312 the ſame with an even, upright hand in the ſeal of a ſerious conſideration, the Ballance of the Sanctuary excerciſe an act of impartiall judgment upon it, and as the end and bleſſing upon thy true indeavour, the Lord make thee able to diſcern betwixt the cruelty of Errour and the weight of truth things that differ. Conſider what is ſaid, and the Lord give thee underſtanding2 Tim. 2. 7. in all things. Farewell.
〈…〉〈 in non-Latin alphabet 〉. Gloria cuncta Deo.
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