The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P.

The Question Stated.

Whether God's Holy and Unerring Spirit (for I am so Cha∣ritable as to think he believes God's Spirit to be so) is, or should be the proper Judge of Truth, Rule of Faith, and Guide of Life among men, especially under the Administration of the Bles∣sed Gospel of our Lord and Saviour Jesus Christ, or not? I af∣firm it, and proceed to prove it both by Scripture and Reason.

First, Gen. 6. 3. And the Lord said, My Spirit shall not alwayes strive with man, for that he also is Flesh; yet his dayes shall be an Hun∣dred and Twenty Years, &c.

If God's Unerring Spirit has been wont to strive with men, either to convince them of, and convert them from the Evil of their Thoughts, words and Deeds; or else, to provoke them yet more fully to do the Will of God, so as to press on from one degree of Glory to another; then Men have had an Unerring Spirit to be their Teacher, and Judge and Rule, and Guide of that Truth, concerning that Faith, and in that most holy Way which leads to Eternal Life: But the Scripture proves the first Proposition, That God's Spirit has frequently strove with men, and for the Ends before-mentioned; and consequently, they have not been without an Holy Vnerring Spirit to Teach, Judge, Regulate and Guide them.

Secondly, Neh. 9. 19, 20. Yet thou in thy manifold Mercies for∣sookest them not in the Wilderness; the Pillar of the Cloud departed not from them by Day, to lead them in the Way; neither the Pillar of Fire by Night, to shew them Light, and the Way wherein they should go.

Thou gavest also thy good Spirit to instruct them, &c.

If under the Dispensation of the Law, God gave his good Spi∣rit to instruct his People, which is to say, that it should teach them, rule them, and guide them in whatever was necessary for them to know or do; otherwise God's Spirit would have been lame and defective in his holy Instruction (which far be it from any sober man to affirm) then will it follow, that much more should the same Eternal Spirit be poured out under the glorious Dispensation of the Go∣spel: But, all that acknowledge the Divine Authority of the Scriptures must confess to God's Goodness to his People in the outward Wilderness, in the free Gift of his Eternal Spirit; there∣fore the Eternal Spirit was and is the Teacher, Judge, Rule and Guide of his People now: besides, that state was but figurative of the Mystical Travel of the true Church in the dayes of the Gospel; and how is God so propitious now as then, if he be not as a Pillar of Cloud by Day, and of Fire by Night, I mean Spiritually and In∣visibly, so to illuminate his People concerning the way he would have them to walk in.

Thirdly, Job 32. 8. Prov. 2. 6. But there is a Spirit in man, and the Inspiration of the Almighty giveth them Vnderstanding.

For the Lord giveth Wisdom; out of his Mouth cometh Knowledge and Vnderstanding.

If the Spirit in man, be not of man, as the foregoing words shew, and therefore is that divine Spirit, by and from which comes the Inspiration of the Almighty; and if the Understand∣ing, he mostly intended, be of Divine and Eternal Matters, as the whole Subject treated on in the preceeding and following Chapters, as well as that in which the words are, manifests; then is it not from the strength of mans Reason, Memory, or utmost Crea∣turely▪ Ability, that his Knowledge of Religious and Heavenly Things comes; but from the Revelation and Discovery of the Inspiration of the Almighty? And if by such Divine Inspirings it be that the Will of God comes to be understood, then certainly must God's unerring Spirit be the Judge of what is God's Will from what is not, and the Rule how and in what we ought to believe unto Salvation, and that Guide which infallibly leads in the Way that is most acceptable with the Lord. Nothing can be more Natural then these Consequences.

Fourthly, Psal. 139. 7. Whither shall I go from thy Spirit, or whi∣ther shall I flee from thy Presence.

If God's Unerring Spirit be so nigh, and the sense of it so certain, it must either be to reprove for Evil done, or to inform, uphold, lead and preserve in reference to all Good: Now in which of the two sences it shall be taken, the Presence of God's E∣ternal Spirit, and his being the Saints Instructor, Judge, Rule and Guide, are evidently deduceable from the words.

Fifthly, Psal. 143. 10. Teach me to do thy Will; for thou art my God: thy Spirit is good; lead me into the Land of Vprightness.

The Question will be, Whether it was David's intent, and the scope of his desire, that God should teach and lead him by his good Spirit, or some other thing; but methinks it is resolvable in the affirmative in two respects.

1. In that David is so very frequent in his desire to the Lord for the Assistance, Strength, Teaching and Guidance of God's un∣erring Spirit; otherwise declaring, how that the Word was hid in his Heart; and largly speaking of the Force of that Internal Law, Word and Spirit of God, which plentifully shews, how much he was an Enthusiast and Quaker in the sense this man esteems us most hetrodox.

2. The very words imply the thing we urge them for, and can import no other sence, viz. That God would please to teach him to do his Will, and lead him into the Land of Vprightness by his good Spirit: else, what did that Claws do there, the Unerring Spirit being that by which God vouchsafes to discover his Divine Knowledge, and convey his most Spiritual Succor and Consolation to his People? and consequently his Saints have ever known, but do more especially under the Gospel, injoy an infallible Judge, Rule and Guide in and about Faith and Worship.

Sixthly, Isa. 30. 1. Wo to the Rebellious Children, saith the Lord, that take Counsel, but not of me; and that cover with a Covering, but not of my Spirit; that they may add sin to sin.

From whence I plainly argue thus;

If they are Rebellious against God, and add sin to sin, who take not Counsel of him, and are not covered with his Holy Un∣erring Spirit, that leads into all Truth, Innocence, Patience, Faith, Hope, Charity, and every good Word and Work. Then

1. God's Children have an Immediate Councellor, and need not another; and are covered, or encompast about by the infallible Spirit of God to all Soundness of Mind and Holiness of Life. And

2. They must be Heinous Offenders, and obstinately Rebelli∣ous, and Adders of sin to sin with a witness, that not only neg∣lect or refuse to be so counsel'd and cover'd; but dispute fervently against it, as a meer Whimsie, and Effect of an Ignorant Erroni∣ous spirit; for besides that such deprive themselves and others of the unspeakable benefit that comes thereby, they are most in∣grateful to God, and do certainly incur his fierce Wrath in their so wicked requital of him for his Heavenly Gift.

Seventhly, Isa. 59. 21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my Words which I have put in thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed's Seed, saith the Lord, from henceforth and forever.

I think it is granted by all that own the Christian Religion, that this remarkable place refers to Christ, the true Seed and Heir of promise, who bruiseth the Head of the Serpent, in whom alone all Nations of them that believe come to obtain the Blessing: But whether it will be allowed, or another Inter∣pretation allotted (as that the Promise was to the Church) to be sure here is enough to maintain our Position, viz. That God, in the dayes of the Gospel more particularly, has given his good Spirit for an Instructer, Judge, Rule and Guide, in all that concerns the Eternal Well-being of the Souls of Be∣lievers, as I proceed to prove.

If that very same Eternal, Holy and unerring Spirit, which God poured out upon his only begotten Son, be in a way of suc∣cession ordained to continue with and upon all the Faithful, his Seed, and Seed's Seed, begotten unto a lively Hope by the raising of Christ Jesus from the dead, and so become Members of his own Glorious Body, then are not the Children of God destitute of his Vnerring Spirit, not left to their

own frail, and fallible Judgments, to determine of what is Right or Wrong, what Men should believe, and what not, how they should walk, and how not.

But so gratious is the Promise, and so certain is the perfor∣mance (as we livingly witness against all the dry cavelling Let∣ter-m••ngers in the World (who Quarrel about the holy-mens words, and are Strangers to the Convictions, Judgments, Tryals, Tribulations, Temptations and Travels they under∣went, in order to that knowledge they had (and which frets their serpentine natures, whose vulterous Eye would in its un∣regenerate state of Worldly Wisdom, that knows not God, fain (without the Death of the Cross) creep into the know∣ledge of the mystery of the Resurrection, which state alone knows the things that are above, at the Right-hand of God.)

Therefore I conclude, That God's Unerring Spirit under the Gospel, does attend, assist, direct, and finally establish his Children in the Way of Truth; and that his so doing is but the Answer or Accomplishment of the most eminent Prophesies, referring to the Transcendent Glory of the last Ages of the Church.

Eighthly, Ezek. 36. 27. And I will put my Spirit within you, and cause you to walk in my Statutes, and ye shall keep my Judgments, and do them.

Behold a most pregnant Instance in the express Language of the Holy Ghost, brought to the proof of our Assertion, that (with reverence we would say it) scarcely could it have been more exactly and emphatically worded, as I proceed to shew.

1. That this Passage has a relation to the Times of Reformation, or Coming of the Messiah, and Dayes of the Gospel Cove∣nant; read the whole Chapter. I know not that it was ever doubted, or otherwise taken by any, no not the very Rabbies them∣selves, who from such places have observed the coming of a Mes∣siah, and Glorious times that would ensue.

2. That if it be granted, then the Vnerring Spirit of God was to be placed within the Hearts and Consciences of his People, and con∣sequently they could not be properly and truly under the new Covenant; and be without it, since the having of that Eternal

Spirit for the Ends and Purposes afore-mentioned, is the very Badge, Condition, and Mark of the New and Last Co∣venant.

3. It seems to be the means under the Gospel, by which God causes his Children to keep his Statutes, &c. I will put my Spirit within you, and cause you to walk in my Statutes; and ye shall keep my Judg∣ments, and do them.

To conclude (to speak strictly) If in the dayes of the second Covenant, which began from Christ's visible Appearance, God put his Spirit within his People, as saith the Apostle to the He∣brews, and that it was thereby he did and doth cause them to walk in his Statutes and keep his Judgments; then God's Children are not without an Infallible Teacher and Leader in the Things that ap∣pertain to their Eternal Salvation: But we plainly see and read from the very Letter of the Scriptures, that God gives his Spi∣rit; or Light within, to Judge, Lead and Guide; and consequently, the opposit Doctrine is both false and very pernicious. I might further argue thus, That if God's Unerring Spirit only enables men to walk in his Statutes, and keep his Judgments to do them, then since all are required to walk therein, none are exempt∣ed from a sufficient measure of that Vnerring Spirit in order to it. Much might be argued hereon, but this shall suffice.

Ninthly, Joel 2. 28, 29. And it shall come to pass afterward, that I will pour out my Spirit upon all Flesh, and your Sons and your Daugh∣ters shall Prophesie, your Old Men shall dream Dreams, your Young Men shall see Visions: And also upon the Servants and upon the Hand-maids in those dayes will I pour out my Spirit.

That this is generally believed, and frequently quoted as a Proof of Gospel-Times, is well known to most who are inqui∣sitive after Matters of Religion, and how hard it bears upon the Anti-spiritual Opinion of our cavelling Adversary, though very evident; yet we shall further proceed to shew,

1. Here is God's Royal Engagement, to effuse or pour forth of his blessed Spirit in the dayes of the New Covenant.

2. Here is on whom it is to be poured forth, exprest in two words, ALL FLESH; in more words, Young and Old, Men

and Women, Masters, Mistresses, and Servants: Mark the Universa∣lity of God's Mercy and Grace. Now from hence I argue,

If God's Unerring Spirit be to be poured out on all under the New Covenant, and that this is the time thereof, then has God poured out of his Vnerring Spirit, as aforesaid; that the Spirit is to be poured out under the Administration of the Gospel the Text proves; that this is the Time he himself confesses, pag. 1, 12, 13, 45. therefore the Conclusion is undeniable, viz. That God has poured forth of his Holy and Unerring Spirit.

Again, If the Spirit of God is that, without which none can obtain Prophesie and Vision, and that Prophesie and Vision are Christian-Church Gifts, then, since the Church of Christ is not to be without Prophesies and Vision to the End of the World; it follows, she cannot be without an infallible Spirit to the end of the World.

Or thus, If without having the Spirit none can have Prophe∣sie and Vision, and that Prophesie and Vision are both to be and to continue in Christ's Church universally; then it will natural∣ly follow, that she cannot be without that Vnerring Spirit; and that such as are, cannot in that state be Members of the true Church; then consequently Hereticks, as concerning the true Faith.

Tenthly, Hag. 2. 5. According to the Word that I Covenanted with you when yee came out of Egypt, so my Spirit remaineth among you, fear not.

This place doth very emphatically prove my Assertion, con∣cerning the Judgship and Guidance of God's Spirit, two things seem clear.

1. That it was a part of God's Old Covenant, to wit, That his Spirit should remain amongst them.

2. That the Spirit's so remaining was to some eminent Service; for said the Lord, Fear not; as much as to say, don't faint in your Minds, concerning the Work you have to do, neither be ye filled with Doubts or Scruples, who shall inform us, who direct us, or we want a Leader in this difficult matter, some one to re∣move our Objections and Fears, and to preside or be as Judge among us, how to order and regulate us to the doing of the Service expected from us; for thus saith the Lord, My Spi∣rit

remains among you, fear not; He is sufficient for you, He shall teach and counsel you, repair to Him, advise with him, and you shall be sup∣plied with all things necessary for you: Don't rebel against my Good Spirit, and you are safe; it shall be well with you. In short,

If it was a Condition of the Old Covenant, That God should accompany his then Children with the Assistance and Presence of his good Spirit, and accordingly he testified by his Prophet, That his holy Spirit remained among them, then much more reaso∣nable it is to believe, that the Presence of that Eternal Spirit should continually accompany his Children under the New and Last Testament: The first part the Place proves, the second is made good by the plain import of the following Prophetick verses, where he saith, I will shake all Nations, and the Desire of all Nations shall come: And I will fill this House with Glory; and the Glory of this latter House shall be greater then of the former, saith the Lord of Hosts.

How then can it possibly be, That God's Evangelical House and Tabernacle should be a dry, empty, barren erronious man, alwayes enquiring, but never come to the infallible Knowledge of the only True God, and Jesus Christ whom he hath sent, whom to know by the Revelation of the Eternal Spirit is Life Everlasting?

Nay, who so great, who so pernicious Enemies to the trans∣cendent Glory of the latter House, and Temple of God, as the cavelling Anti-spiritual Men of our Age, who are so angry with those that own a Conviction, Faith and Worship grounded upon an In∣fallible Inspiration, that their Rage leads them (because they feel it not) to the utter denying of any such things: but I will assure them, they shall yet grope in the dark, till they come in∣to the daily obedience of the Light, and there rest contented to know only as they experience; and not from a ravening comprehending Brain, that would, in its unregenerated state, grasp at the clear Mysteries of the Kingdom; into which, fleshly Compre∣hensions and Notions can never enter: but all must be as un∣learned from their first Birth, Education and traditional read Knowledge, as he is unmanned, that is, again become a little Child, before the Secrets of God's Work come to be made known; therefore said our Lord Jesus Christ, I thank thee,

O Father, Lord of Heaven and Earth, that thou hast hid these things from the Prudent, and revealed them unto Babes.

Eleaventhly; John 3. 5. Jesus answered, Verily, verily I say un∣to thee, Except a man be born of Water and of the Spirit he cannot enter into the Kingdom of God.

This most weighty Scripture, containing the very Work of Regeneration, and, sine qua non, or that only certain Means, Condition and Requisit, without which there can be no obtain∣ing of Eternal Life and Salvation; requires our best notice and consideration: in order to which I shall divide the place into these two Heads, and briefly raise my Argument thereon.

1. Christ's most positive exclusion of all from any Portion in God's Kingdom who were not born again (in answer to Ni∣codemus, his carnal Conceit of the impossibility of an old mans entring a second time into his Mothers Womb.)

2. That the Birth which all such as would inhererit God's Kingdom, should be Witnesses of, was and is the Birth of Water and the Spirit; upon which I thus proceed to argue,

If none can Inherit God's Holy Kingdom, but those who are regenerated of Water and the Spirit, then none can inherit God's Holy Kingdom, but such as are cleansed by Water, and taught, led and guided by God's Holy Spirit.

The first none can deny that own the Scripture, it being but a part of the very verse quoted; the second I evidently prove thus.

If Water and Spirit be the only operative to Regeneration, and Regeneration the alone Way to the Kingdom of God, then can no man inherit God's Kingdom, that is not regenerated; neither can any man be regenerated, that is not washed by the Water of Life, begotten, work't, formed, inspired and acted by that Eternal Spirit to Newness of Life.

That to be begotten, is to be principally guided and acted by that by which any is so begotten, I prove.

No man can live, move, sensate or act but from the original Heat, Life, Motion and Action of that which did beget him; because the Nature of that which begets, being conveyed to the

begotten, truly renders him begotten, or else there were no such thing: but every regenerate man is the Begotten of the Eternal Spirit, so far as concerns his Renovation or Regeneration; therefore every such regenerated man was and is led, motion'd and acted by that Eternal Spirit which begot him; and consequently, the Saints which are the regenerated, are not left destitute of an infallible Teacher, Judge, Rule and Guide amongst them.

In short, We look upon being born of Water and the Spirit to be, Our being cleansed from all filthiness, and quickened, informed, ruled and guided by the most pure and perfect Dictates and Operations of God's Eternal Spirit: And how a Regenerated man can be made or continue such, without the daily Guidance of that Infallible Spirit, and the Scriptures kept clear from the Reflection of Contradiction, if not gross Error, is a Riddle too hard for me to explain, and a Task I may without Presumption say too great for our trifling Antagonist to perform.

Twelfthly, John 14. 16, 17, 18, 20. & 16. 13. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever: Even the Spirit of Truth, whom the World cannot receive, because it seeth Him not, neither knoweth Him; but ye know him; for he dwelleth with you, and shall be in you. I will not leave you com∣fortless, I will come to you; at that day ye shall know, that I am in my Father, and you in me, and I in you.

Again, Howbeit, when he the Spirit of Truth is come, be will guide you into all Truth.

Upon these Divine Passages, thus particularly exprest by the Holy Ghost, I offer these short Arguments.

1. If the Spirit of Truth, or most infallible Spirit, be God's Gift to his Servants, in Gospel times, to abide with them for∣ever; then are they accompanied with an infallible Spirit: but we see the plain Text proves, that God gives his Spirit of Truth to his Servants, that they might be assisted in all their Wants; and therefore they are not without such an infallible Spirit. And our Adversary is more to blame to reflect upon the Guidance of an infallible Spirit, which is so consonant with the express Letter of a multitude of Scripture Passages, then we are because we credit G. F. upon Conviction.

And if he tells us, That unless we believe what our Eyes see of Contradictions (as he pretends) by him collected out of G. F's Book, that he will not believe whatever we shall say or affirm; we may on much better Grounds conclude, never to believe what he asserts, and wholy to decline writing or speak∣ing to him (to use his own words) if hereafter he will dare to continue in the belief of so Anti-scriptural and Anti-gospel an Apprehension, as that there is no infallible Spirit to guide men in the Way of Salvation; which is as express and evident from many na∣ked Texts of Scripture, as that God is Truth; else never did any Writing more delude Mankind, because none could be more particular and plain in the Promise and allowance of it: But let God and his written Will be true, and our Vnspiritual Adversary in his confest Fallible Judgment of us a very Lyar.

2. If the not seeing and knowing of the Spirit of Truth be the Reason rendred by our Lord Jesus, why the World receives it not, then may we most justly infer, that they never saw it, nei∣ther know it; but are of the World, who cannot receive it, but write against it, in reference to its greatest Office (viz.) Of being the Saints Teacher, Leader and Comforter. And indeed, because the Spirit is not some visible elementary thing, that may be seen by their outward Eyes, and be comprehended by their dark con∣fused and disputative Brains (which is contrary to the Decree and Way of God's manifesting of his Will from the conviction of the least sin, to the enjoyment of the highest Glory) therefore they dis-regard it as contemptible, and dis-believe it as incredible.

3. If the Ground of the Saints Knowledge of that Infallible Spirit, be the Spirit's inhabiting them (for, He dwelleth with you, and shall be in you) then were they not without that Spirit; and conse∣quently they were attended with an infallible Guide within them.

4. If the Lord Jesus would not leave them comfortless, but though visibly with-drawn, yet in a more Spiritual and Invisi∣ble manner would come to them again; and that at that day they should know, that He was in his Father, they in Him, and He in them: Then were his Servants not destitute of an infallible Judge, Leader and Guide, because they had Him that was the Way, Truth and Life, to whom all Power and Judgment were committed.

5. If both the Spirit of Truth was promised to come, and when

come, to guide into all Truth; that is to say, that whateve they scrupled, were ignorant in, or ought to know and practicer with what they were oblieged to reject and testifie against, should, be by that Eternal Spirit discovered unto them; then undoubtedly they were not without an infallible Spirit, to Judge, Regulate and Guide them, in all that concerned Faith, Worship and Conversation: but the first Proposition is purely Scriptural, and therefore the conse∣quent not deniable by such as own the Divine Truths contained in those Writings.

Nor is the dint of this to be avoided by saying, That these Promises were only to the Apostles, and no body denies them to have had all this; for if we are to walk, as having them for our Examples, we are to have the like Sufficiency and Guide. Nor does Christ leave the matter there; for in his most solemn Prayer to his Father he thus speaks, Neither Pray I for these alone, but for all them that shall believe on me through their word, that they all may be one, as thou Father art in me, and I in thee, that they all may be one in us: which how it is possible for those who then believed, and us of after Generations to be, without being born of, and baptized and drunk into the same one Eternal Spirit, I know not to believe, neither can any man that gives himself the use of his own Under∣standing.

Thirteenth, Rom. 8. 1, 9, 14. There is therefore now no Condemna∣tion to them which are in Christ Jesus, who walk not after the Flesh, but after the Spirit; but you are not in the Flesh, but in the Spirit, if so be that the Spirit of God dwell in you: now if any man have not the Spirit of Christ, he is none of his. For as many as are led by the Spirit of God, they are the Sons of God.

1. If to be brought and kept out of Condemnation, men must walk according to the Leadings and Guidings of the Spirit of God, and that it is a state unto which Christian men should come, then are they not without God's Infallible Spirit to lead and direct them in what Way they ought to walk, and consequently, the contrary Opi∣nion is perniciously false; since such must needs live ever under Con∣demnation, who are so far from walking after the Leadings of God's unerring Spirit, that they deny men to have any such thing. Again,

2. If to have the Spirit of Christ dwelling (that is, ruling) in us, be to live no more after the Flesh; and not to have that infallible Spi∣rit of Christ ruling in us, be to be none of Christ's; then both Chri∣stian men should not be without Christ's Spirit dwelling in them; and such as are without that Spirit are none of Christ's: But we plainly see, that the Apostle asserts, That every man that walks not af∣ter the Flesh, has that Spirit dwelling in him, and is guided thereby; and that such as have not the holy Spirit of Christ, are none of Christ's; therefore it follows, That Christian men are led by an Infallible Spirit. But

3. If as many as are led by the Spirit of God are the Sons of God, as saith the Apostle, then both God's Children are led by an In∣fallible Spirit, and such as are not we utterly deny to have any part or portion in Him, notwithstanding their Praying, Preaching, Writing, Reading and Disputing: but the plain unaltered words of Scrip∣ture testifie, that both God has given his good Spirit to lead men into that holy Life, Nature and Conversation, by which they truly become his Image and Children; and that such (and we may say, only such) are his own begotten Children, and Heirs of Eternal Glory.

Fourteenth, 1 Cor. 2. 10, 11, 12, 14, 15. But God hath reveal∣ed them unto us by his Spirit; for the Spirit teacheth all things, yea, the deep things of God.

For what man knoweth the things of a man, save the spirit of a man, which is in him; even so the Things of God know no man but the Spirit of God.

Now we have received not the spirit of this World, but the Spirit which is of God, that we might know the Things that are freely given to us of God.

But the Natural man receiveth not the Things of the Spirit of God; for they are Foolishness unto him; neither can he know them, because they are spiritually disc••••ued.

But he that is Spiritual judgeth (or discerneth) all things, yet he himself is judged (or discerned) of no man.

Methinks the bare recital of these pathetical Sayings of the ho∣ly Ghost on the matter in controversie might be sufficient Proof

for the affirmative of the Question, did not our Adversary under all his Pretences of honouring the Scriptures, either implicitly deny them their just Authority, or by false Glosses disguise and pervert them to his sinister Perswasions; and so I proceed, as before, to offer my Arguments upon them.

1. If the Blessed Things which God hath prepared for them that love him, are not revealable, but by his Spirit, and were then thereby revealed, as says the Scripture quoted, and contex; then since there were those at that time who loved God, and that there be many now who love God, it will Naturally follow, That both than and now, the Things that God has laid up for such, both then were and now are revealed by His Eternal Spirit; and consequently, God's People are not without a familiar Communion with the Holy Spirit of God.

2. If the spirit of a man, or humane intelligent spirit, be that by which man comes to an understanding of those things that strictly and properly concern him in an humane capacity; and that the Spirit of God is that only by which man comes to know the Things of God, because the Things of God knoweth no man but the Spirit of God; then it is utterly Impossible for our Adversa∣ry himself, or any else to obtain the Knowledge of the things of God, or His Kingdom, but by the pure unmixt Revelation of God's E∣ternal Spirit, from all the Comprehensions, Conceivings, or Imaginati∣ons of mans utmost strength or science (For (as saith the Apostle) the Spirit searcheth all things, yea, the deep things of God.)

3. If the Knowledge of those things that are fecely given of God, is only to be had from the Revelation of his holy Spirit; then since in every Age from the most primitive Times, it has behoved every Christian man to understand those Good and Heavenly Things, it follows, That it has behoved them, and still does all, to wait for the Knowledge and Injoyment of those Blessed Advan∣tages which only are revealed by the Eternal Spirit: And is not that Science infallible? which the Spirit of this World ever was, and will be a Stranger too, under all its disguised Shews of Religi∣ous Worship, with which it has deceitfully adorned it self, in a way of Scorn of and Opposition to the most Spiritual Appea∣rances of God, making good the Apostle's saying, For they are but Foolishness unto them. To conclude,

4. If the Spiritual Man, or that Man in whom dwelleth the Spirit of God, and who is led by it discerneth and judgeth all things, and is not judged, or cannot be seen or discerned (he being in the Light, and the natural man in the dark) then is or should God's Holy Spirit be the right Judge, Leader and Guide of all, because it alone gives true Discerning, sound Judgment, and leads in the Path of Life Eternal: for it searcheth the deep things of God, which all Natural Understanding can never fathom, because they are Spiritually to be discerned.

Fifteenth, 1 Cor. 6. 19. What? Know ye not that your Body is the Temple of the Holy Ghost, which is in you, which ye have of God? and ye are not your own.

The Apostle treating of the great nearness that every Believer stands in to the Lord, and that Blessed Union which the Dispen∣sation of the Gospel brings to, by the putting away the Filthi∣ness of Flesh and Spirit, and the Answer of a good Conscience before God; in winding up this subject he thus smartly, and as if his Query were enough to clear up all that he had to say to them, as to their Duty, and his Exhortation; What? know ye not that your Body is the Temple of the Holy Ghost, which is in you: From whence I draw this Argument,

If Believers be the Temple, in which the Holy Ghost dwells, as evidently speaks the Scripture, then are they not left without an Infalible Spirit, as Judge, Rule and Guide to repair to; but it is ap∣parent to sence, that the holy Ghost is by the Apostle affirmed to inhabit, or take up his abode in believers; therefore they must needs be attended with an iufallible Spirit; and for what? if not the End before-mentioned.

Sixteenth, 1 Cor. 12, 13. For by one Spirit are we all baptized into Body, whether we be Jews or Gentiles, whether we be Bond or Free; and have been all made to drink into one Spirit.

By which Divine Sence of the Apostle, we cannot but allow, that if they were both baptized by one Spirit, into one Body, and made to drink into the same Spirit, that the Saints were not with∣out an Infallible Spirit; since such Baptizing and Drinking do em∣phatically imply the whole Work of the Spirit in their Regene∣ration,

and their daily Union with, and intimate Enjoyment of it the whole course of their lives. And certainly, If by that Eternal Spirit they were baptized ito that one Body Christ, It was as impossible for them, as Members thereof, to live without the Life, Vertue and Spirit of Christ Jesus their Head, as for any natural Body to live without the same Life, Blood, Heat and Motion, which belongs to its Head. And how this man can be esteemed a good Christian, who would render Christ Jesus the Head of a Fallible Body, by divesting Christians of an Infallible Spirit, I leave to Persons of better Judgment, more Honesty, and greater Moderation then himself to judge.

Seventeenth, 2 Cor. 3. 18. But we all with open Face, beholding as in a Glass the Glory of the Lord, are changed into the same Image, from Glory to Glory, even as by the Spirit of the Lord.

This whole Chapter is an admirable account of the Super-Ex∣cellency of the Gospel Administration of Life, to that of the Law, how far it did transcend it, as to all spiritual Knowledge, Priviledge and Enjoyment, which I desire the Reader seriously to read, as well as to consider what is offered from the Verse cited.

If a Christian's Change into God's Image, from Glory to Glory, be the Work of the Eternal Spirit in men, it follows ne∣cessarily, That Christians can no more be without the Discoveries, Leadings and Orderings of God's Spirit, then they can be his Children without his Image (since whatever they think, say or do, in refe∣rence to Religion, should bear a near Relation to that resem∣blance of God, which above all things they ought to act corre∣spondently with) but we see how very expresly and pro∣foundly the Apostle describes the exceeding Blessedness of the New Covenant, namely, A being changed into the Image of God, from Glory to Glory; not by our own Notions or Compre∣hensions, from the strength of our natural Reason, or any Book without us; but by the Spirit of the Lord operating in us: therefore God's Children are not without an infallible Spirit, unless he should deny God's Spirit to be such, which methinks I cannot believe him to do.

Gal. 3. 3. Are ye so foolish, having begun in the Spirit, are ye now made perfect in the Flesh?

If Christians are both to begin and end in the Spirit, or if a Christian throughout the whole course of his Life, from the first step or measure to the fulness and perfection of his stature, is to be informed, regulated and guided by the infallible Spirit of God, as the Apostle's Reproof of the Galatians, for their declining to be ordered thereby, evidently proves; then Christians ought to be∣gin and end in the Strength, Knowledge, Wisdom and Guidance of an Infallible Spirit; aud consequently, that Doctrine which denies such an Unerring Spirit to be the Judge, Rule and Guide of Chri∣stians, is Antichristian.

Gal. 4. 6. Because ye are Sons, God hath sent forth the Spirit of his Son into your Hearts.

If God sends forth his Spirit into the Hearts of his Children, then are they not without an Infallible Spirit; but the express Letter of the Scripture affirms it: and consequently, our Adversary's Reflection upon us, for making it part of our Belief, is unsound, and condemnable.

Gal. 5. 16, 18. This I say then, Walk in the Spirit, and ye shall not fulfil the Lust of the Flesh.

They that walk by the Spirit, must first have it; and next, be led by it: but the Apostle exhorted the Church so to walk; therefore the Church had, and Christians have the Spirit, and should walk in or by it; that is, according to the Motions, Leadings and Rule of ••it.

Eph. 1. 17. That the God of our Lord Jesus Christ, the Father of Glory, may give unto you the Spirit of Wisdom and Revelation in the knowledge of Him

If the Heavenly Wisdom, and Revelation in the Knowledge of God, be through the Spirit; then, as without Revelation, there is no Knowledge of God, so without the Spirit there is no divine Wisdom and Revelation: And if the Church was attended with that Wis∣dom

and Revelation, then with that Spirit from whence they came; and consequently Christ's Church is not without that Eternal Vnerring Spirit; as saith the Apostle in the 5th Chapter, Be not Drunk with Wine, wherein is Excess; but be filled with the Spirit: which signi∣fies the Apostles mind to be quite another thing, from the Judg∣ment of our Adversary, who thinks, All men ought to be empty of it; esteeming such as are filled therewith, as the Jews did Paul, Drunk with New Wine.

1 Thes. 15, 19. Quench not the Spirit.

If those could not quench the Spirit, who had it not, then those to whom he gave that Caution had the Spirit, consequently the Pri∣mitive Churches were not without an Vnerring Spirit; because they were not without the Spirit of God, which is Unerring.

1 John 2. 27. But the Anointing which ye have received of him, abideth in you; and ye need not that any man teach you, but as the same Anointing teacheth you of all things, and is Truth, and is no Lye; and even as it hath taught you, ye shall abide in him.

If the Judge of Truth from Falshood, the Rule of what ought to be received and embraced, and the Guide of Life, be the A∣nointing, which none denies (that I know of) to be the Spirit of God; then both the only way to be taught all things necessary to be believed and performed, is the Anointing, and that Anointing is in Belie∣vers respectively; but the Scripture so asserts: And consequent∣ly, the right Christian is not without that Infallible Spirit, to teach and lead him into all Truth.

1 John 3. 24. And he that keepeth his Commandments dwelleth in him, and he in him; and hereby we know that he abideth in us, by the Spirit which he hath given us.

If the Union betwixt Christ and his Children be, that they dwell in him, and he in them; and that they thereby know it, by the Spirit that he hath given them; which implies, that they had the Unerring Spirit of Christ: then true Believers are not without Christ and his Spirit dwelling in them, to Guide, Rule, and Instruct them in all things necessary to Eternal Life and Salvation: He that

denyes the first, denyes the Scripture; and he that rejects the se∣cond Proposition, had as good deny, that Day is an Effect of Light.

Jude 19, 20. These be they who separate themselves, sensual, ha∣ving not the Spirit. But ye beloved, building up your selves on your most holy Faith, praying in the Holy Ghost, &c.

If such as have not the Spirit are sensual, then, because the true Children of God are not sensual, it follows, that they have the Spirit; and that those who have it not, are not the Children of God, because such are sensual.

This the Apostle further manifests to be his mind, because, lea∣ving the sensualists, he addresses himself to the Sanctified of God, exhorting them, To build up one another on their most holy Faith, Praying in the Holy Ghost: which shews, that they performed their Worship to God in the Motion of the Eternal Spirit; and consequently, they could not be destitute of an Un∣erring Spirit in what concerned them, either towards God or Men.

Thus have I briefly run through the Scriptures of Truth, and doubt not but I have made it appear, That God has afforded his People in all Ages such a measure of his Eternal Spirit, as hath been sufficient to Inform, Rule and Guide them, infallibly, in and about those things which are absolutely necessary to be known or done unto Eternal Life.

It remains, That I evidence the Truth of my Assertion by Reason also, which I shall endeavour with what convenient brevity I can.