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 Spirit of Truth VINDICATED, Against That of Error & Envy; Unseasonably Manifested: In a late Malicious LIBEL, Intituled, The Spirit of the Quakers Tryed, &c.

I Cannot but esteem it a peculiar Providence of Mercy from the Most High God, to us his poor Despised People, though an Instance of great Unkindness in our Adversary; that after our several years pressure, under the Heavy Calumnies of being involved with a Socinian Confederacy, he should so suffer it to come to pass, that without the least Provocation given on our parts, one of that sort of men should become our Compurgator, indeed our best Advocate in pleading against us; for whilst he goes about to detect the Quakers of an Erronious Spirit, it is to be supposed, that he denies them any share in his; and therefore no Socinians. I hope whatever comes of this Debate, we shall no longer suffer for being what we are not; it would be hard, that we should both be condemned for Socinians, and then abused for refusing to be so: Let them not be offended with me if I use the word; its not from

any undervalue of the Man they take it from, nor out of any Reproach to them; but only as a word of Difference to distinguish Persons or Per∣swasions by.

And without any other Prologue or Introduction, I shall di∣scend to the Book it self.

§. 1. First then,* 1.1 He is pleased to allow us, at least, a great many among us, To be Honest-hearted, yet wonderfully deluded, and very Dangereus to the Christian Religion. I con∣fess it is no wonder, when men will make themselves Work, and rather then want it, bestow their Cavils at the Truth it self, that they should fall into strange and impertinent Contradiction; but that any man pretending so highly to Reason and Religion should shew so little Understanding in either, as to conceive that a Man can be properly Honest-hearted, and yet Deluded, and Dangerous to the Christian Religion; I confess is beyond my skill to reconcile.

I desire, God knows, to be the Honest-hearted Man, and let him take the rest to himself: For that which reduces man (fallen short of the Glory of God) to an Honest Heart, and a Life good and Lau∣dable, as our Adversary speaks of us, must be the Grace of God through Jesus Christ our Lord, and not another thing; and consequent∣ly, who has that, is not Deluded, nor Dangerous to the Christian Religion.

§. 2. If we Excel in all things, as he confesseth; which is to say,* 1.2 that there are but few things wherein we don't transcend all others; how possibly can we be Dangerous and Dishonourable to the Christian Religion? Is the Christian Religion among the few things, wherein we are sup∣posed wanting, which is the main thing of all? if so, What are the many?

§. 3. It was ill done, and an Aggravation not only of his Uncharitableness and Incivility,* 1.3 but his great Injustice and Deceit, to refuse us his Name, upon a Pretence of avoid∣ing a Subject for our Personal Reflection, whilst both

his Beginning and End is an entire Abuse against our Persons and Pra∣ctices.

And what he owns Praise-worthy in us, is not because he would be honest to us; but that he might by paying us our due in lesser matters, the more plausibly Rob us of our Right to what is of more weighty Importance, namely, The true Life and Doctrine of Chri∣stianity, which shews how little a share he has of either.

§. 4. Nor does he less then palpably belye us, in telling the World,* 1.4 We condemn all Vertuous Persons whatsoever, if not of our own Perswasion; since we never held nor defended any other then the Principle of Vertue (there is none good but o••e, and that is God) and such as are in all circumspection conformable to him, those we esteem our best Friends; our Controver∣sie with the World, not being about dark, obstruse, unprofitable Notions, nor Contests about words; but mens being so rich in Pro∣fession, and so barren in Obedience; they saying, They will go, and they do not; praying, Thy Will be done, and they never set about to do it; which Will is their Sanctification, through the Eternal Spirit, if they would but obey the Convincing Light thereof in their own Consciences; since it was given, that all might be convinced of sin; and in being converted and led by it, they might be adopted Children of God, and Heirs of his Glory.

§. 5. Christ's Person (which he prejudicially sayes we deny) is (strictly considered) an Unscriptural Expressi∣on;* 1.5 for that place which seems most to countenance such a way of speaking, viz. 2 Cor. 2. 10. is to be understood, and may and ought to be rendred, for Christ, by Christ's Authori∣ty, instead of Christ, in Christ's Presence, on his account, or the like: and it ill becomes a man to write against others for pervert∣ing of Scriptures, whilst himself is manifestly guilty of the same Defect. We reverently confess to Christ's Appearance, both in Flesh and Spirit; and when called, ••o it, shall be as Ready, Hear∣ty and Christian (God assisting) in our Confession of the same, as to the Beginning, Progress and End of that Blessed Manifestation, as the Person who accuses us. But we dare not say, That the intire Christ was that visible Body that was crucified; as believing (with

the Scripture) most sincerely, That He that took upon him the Seed of Abraham according to the Flesh, was, and is, and is to come, God over all blessed forever: which Perswasion I know to be most Heritical in this Adversaries Apprehension, and no part of his Biddlea•• Creed.

§. 6. His Darkness, in reflecting upon our Heaven within us, denying us to have a due regard to things above on Christ's Right-Hand,* 1.6 is as thick as Aegypt's; for if God's Presence makes the Heaven, as we have been alwayes taught, and all have believed and confest; then, since God vouchsafes to Temple and Tabernacle in men, it follows, that his Heaven is there also: but certainly this conceited man fancies with sottish Reeve and Mug∣gleton, and the vain Anthropomorphites of old, That God's in the shape of a Man, and that Heaven is a Visible Place to be liv'd in, bear∣ing some resemblance to this visible World; which characters him more Mahomaton then Christian; otherwise he could never be so stupid or Malicious, as to conceive, that because we assert a di∣vine and heavenly Enjoyment of God's Presence within us, therefore we deny Christ the Dignity of his Father's Right-Hand above us, or that there is no such thing as setting our Affections on things that are above: What can be more dark and ignorant then this mans inference?

§. 7. But he further tell us, That though we are much to be commended for our Courage and Patience,* 1.7 yet we are highly to be discommended for our Superstition and gross Ignorance. I dare warrant, the man is highly opinionated of this fine gingling Phraise: But its beyond the ken of his great∣er Knowledge (as he thinks) to vindicate his own Expressi∣on from Folly and Inconsistence, as well as justifie his Abuse of us thereby: for I utterly deny, That any man can be much commend∣able for his Religious Courage and Patience (Divine Gifts) and yet be superstitious, and grosly ignorant; for the Day is not an effect of Light, more then Heat, Passion, Persecution, Frowardness and Preci∣pitation are the proper and Natural fruits of superstition and gross Ignorance: But such as have done the Will of God have need of Patience; Why? because it works Experience, and that Hope,

which makes not ashamed, nor afraid; the want of which made this man, with the rest of his Serpentine Associates, creep and cringe to this and the other conforming Chaplin (friendly to their Faith) as the Mountains and Rocks that were only able to co∣ver in the gloomy day of severe Inquisition after, and Persecution up∣on the despised Quakers; this is the meaning of his following words, Whereby you expose your selves in great part to those Labours and Hazzards you undergo; to render which into better English, thus, That because you will walk in an inconformable Way to the World, too severely press a Christian Life, as that without which you deny all possibility of Salvation, particularly in keeping your Meet∣ings, not forsaking the assembling of your selves together; and refusing to acquiess in the obedience of those Laws about Oaths and Tythes; and sometimes going to bear a Sermon, to prevent Excommunication, and the Brand of Phanaticism; or Sepa∣ration, with the like Convenient Prudent Actions; you do unne∣cessarily ruin your selves into Sufferings, and bring upon you what you might with Christian Policy and Discretion secure your selves from.

And if he denies my comment, I am able to prove it upon better terms, then he can our Superstition and Ignorance: for with him and his Brethren to think Practice more necessary then Notion, is want of Discretion; and to be Plain in the Profession of our Faith, and Constant, is the Superstition and Headiness he chargeth us with.

§. 8. But he promiseth for the future to decline this way of proceed,* 1.8 and withal, To avoid the use of both Scripture and Reason, in that our Leading-men have so ordered the mat∣ter, that we refuse our Ear to the most demonstative Arguments against us, and embrace the weakest Reason on our side.

I will not give him the Lye, but I hope he will not say I am Uncivil or Unchristian, if I tell him, He has already contra∣dicted himself, and broke his word with us; for within Eight Lines, he that Premised To relinquish all Personal Reflection, and pro∣ceed so his Business, in the next Sentence lays to our Charge as great and as nnjustifiable a Crime, as what he left off with before, by how much▪ it is worse to refuse Information when clearly given, then to be

so grosly ignorant as to need it: What fair Dealing we may expect from a man not just to us, no not to himself Eight Lines together. let the sober Reader judge.

§. 9. But when did any of our Leading-men, as he is plea∣sed to call them, refuse this Idle Boaster, indeed a very Dreamer, such sober rational Conference, in Publick or Private, by Per∣sonal Discourse or Writing, as might be to Edification? they were never the men that deny'd it on those termes, wherein it might redound to such Christian Advantage, as should be prin∣cipally aimed at in the like Exercises.

§. 10. And for accepting the weakest Reason that is on our side; I shall only say, That so very grateful is the lowest degree of Reason to us, wheresoever we find it, that we can no more deny it, or occasionally refuse our selves the use of it, then the great∣est, since its being so does not unreason it, or render it no Reason in it self; though confessedly a less degree of Reason: nor is it possible that the meanest Appearance of Reason can withstand the greatest, since Reason alwayes acknowledgeth and owneth her self, in what Degree soever she meets: It is not Stature that makes a Man, nor Magnitude a Tree or Stone, but the Nature and Property of each.

And truly we are well contented with our weak Reason (as he is pleased to call it) we know it to be God's Light, Grace and Spi∣rit of Truth; that since we gave our Minds intirely to be govern∣ed and exercised by it, We have found that Mortification of Sin and Corruption, that Renewing of Heavenly Divine Life, that holy Courage and Patience, and it has brought us to so good an Vnderstand∣ing of the Mysteries of God's Eternal Kingdom, and Assurance (as we are faithful to the same) of Everlasting Blessedness; that 'tis beyond the power of the ratling of these Leaves of Charge and Reproach to scare us from our Standing, or beget the least Question in us concerning the certainty of this Pure Unchangeable Way of God, in which we walk; but is invisible to his vulterous Eye, who so disdainfully writes against it.

I had some hopes he had done with Personal Contest, at least,

against the Body; but I find him still in his Reflections, For whilst you look upon your selves as led by an infallible Spirit (though it be indeed nothing but the Fancy of G. Fox, or some other of your Teach∣ers) you must needs reject the clearest Light that God hath given to Men 〈◊〉〈◊〉 Angels, when it opposes your Sentments.

Though he could scarce say any thing of us more disingenious and scurrilous, rendring us such deluded Sots, and very Iddeots, as to captivate our own Understandings (if he can think we had ever any) to the Dreams and Fancies of a few illiterate men, under an Apprehension of being led, not by them; but an Infalible Spi∣rit: Yet since in this one Expression lies wrapt up, if not his great undervalue of an Infallible Spirit, at least, his Disbelief of any such thing, as the Guide of men, and his unworthy Reflection upon us in crediting any such Doctrine, I am more then ordina∣rily engag'd to state and vindicate that one most necessary Doctrine, (viz.) Whether God's holy and Infallible Spirit be the proper Rule of Faith, Judge of Controversies, and Guide of a Christian Life, or any other thing: this I reckon as the main Hing on which all turns, and I now make it my Post, by which in God's Strength I am resolved to stand firm in its Defence, and that by Scripture and Reason; hoping, whatever uncharitable Thoughts he entertains of us, that he is not so devoid of all sense of either, as that they may not be used with advan∣tage to him under his present Ignorance and Presumption.

'Tis true, this deserves an intire Discourse of it self, as that which above all other Subjects disputed on in the whole World, deserves mans most weighty Consideration; and if the Lord make way, it may be by some or other more distinctly and at large han∣••ll••d another time, in a perticular Tract; however, I shall state, and briefly defend the Question, I hope to present satisfaction.

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.

That Christian Men have an Infallible Principle to Judge, Rule, and Guide them, I prove by REASON

First, I Shall take it for granted, That no man, whom ei∣ther Education or Conviction gives to believe there is a God, can be so unreasonable as to t••ink, That any man may be farther able to understand what this God is, and his Divine Pleasure concerning him, then the same is discovered to him by some external or internal Operation from the same infinite Beeing: this then must either be by the visible Creation, or that invisible Taste or Rellish the Soul has by vertue of the divine Touches, Influences and Dis∣coveries, that the Almighty Invisible God is pleased to approach his Crea∣tures by, as the next clearest way to communicate unto them the knowledge of himself.

Secondly, And as I know not any, who professeth Religion, that makes the least scruple of this; so how is it possible, that such Discoveries as God himself is pleased to make, should be fallible, or subject to any Defect in themselves; for, were that admitted (as must be, upon the Principles of our Adversa∣ry) then must we conclude an Imperfect Knowledge; nay, an uncertain (not to say Erronious) Knowledge of, and Faith in God, to be from God's own defective Manifestations of himself, which however truly deduced from his Positions, is a most Vnworthy and False Reflection upon the Mercy and Goodness of God.

Thirdly, There is an absolute necessity, That what it is con∣venient for man to know, should be certainly and infallibly discovered to him, because of that great Corruption, Idola∣try and Superstition, which through that misty and uncertain Prospect they say man has of the Divine Will, he may be subject to fall into;

and like the vain Worshippers of old, conceit an Ape, Serpent or Crockedell to be a Deity, or some other Beeings, or Fancies; though less gross, yet too gross for a Christian man.

Fourthly, Upon our Adversary's Principles, there can be no assured Ground of Comfort; for when a man shall think he hath workt out his Salvation in the Way he Conceives most ac∣ceptable with God, perhaps he hath followed an Erronious Judgment, and Unsubject Affection; and when Repentance may be too late, he is to be fob'd off with such an Award as this, You had no Infallible Knowledge, and having lived in an Erronious sense of your own, you must inherit the Displeasure that follows: there∣by making well or ill, believing or doing, a meer Lottery, or doing of things by Chance, and not from any certain knowledge in them∣selves of what God required of them: A Conceit worthy to be dis∣dained by every sober man.

Fifthly, And were I as our Adversary, I would never beat my Brain about what is true or false, since upon his Prin∣ciples, when Truth meets me, I know her not from Error; and after I should have writ Volums, I am as certain of the Truth of what I oppose, as of what I assert: so that the Quakers may be in the right for ought he knows; nor have they any certain grounds from him on which to alter, or believe the contrary.

Sixthly, Nor does this Opinion of our Adversary (that there is no such thing, as man's being now led by an infallible Spirit) end there; for it rendereth the Almighty more injust then the worst of men; since first he seems to offer men the clearest Discoveries of so much of his Will as he requires them to live conformable unto; yet, means nothing less, by leaving Mankind to labour under the perplexity of an uncertain Knowledge: And secondly, Concludes him, notwithstanding under the greatest certainty of eternal Pu∣nishment.

Methinks then, If these things seem unreasonable (though the genuine Effects of a fallible Guide) our Adversary should by this time think it fit to allow us,

1. That God cannot be known, but by the Discoveries he makes of himself through his Eternal Power and Spirit unto Man∣kind.

2. That though such Discoveries may be imperfect in Degree, yet not in kind.

3. That such Revelation, Discovery or Instruction is infal∣libly true, and that there is nothing wanting on God's part, to accommodate man with a Spiritual, Certain, Infallible Discovery and Knowledge of Almighty God his Creator; and therefore man has to rectifie and assist his fallible Judgement, an Vnerring, Certain, Infalli∣ble Spirit, Power or Principle, which as man listens unto it, and follows it, his Vnderstanding becomes illuminated, his Reason purified, and a sound Judgment restored; and in all things is he made a fit Taber∣nacle for the Glorious God to live in: Thus is he King of Saints, and will he be King of Nations, who is God over all Heaven and Earth, blessed forever, Amen.

There be two Objections, which I fore-see may be made by some to the way I have taken to prove, That a Christians Judge, Rule and Guide is the Unerring Spirit of God; whom I shall endeavour to answer.

Obj. 1. Though you have said a great deal to prove, that Chri∣stians should have an Infallible Spirit in general; yet you prove nothing distinctly; but confound a Judge, Rule and Guide to∣gether. To which I answer,

Answ. 1. That to me there is no more difference, then essen∣tially there can be in the Wisdom, Justice and Holiness of God which are but so many words, that agree to express the Perfection of one and the same Beeing; and so that as the one cannot be without the other; but the same Eternal Godhead is all, and that in all: for he is truly Wise, in being Just, and both, in being Holy; and back again, they are so interwoven, that the one goes not without the other; thus it is in being a Judge, Rule and Guide: for that which gives me a right Sense or Judgment

of Truth from Error, is as well to me a Rule, what I should believe, or dis-believe; and a Guide, what I should practice, or not practice; as at first it was my Judge, of what was Truth from what was Error. So that the same Informing Convincing Spirit, is that Ruling and Guiding Spirit (and not a dristinct Spirit, or medium) by which such as are convinced through the Illumination and Reproof of it, are to be ruled and guided in all they believe and practice, about Matters relating to God and his Worship.

Obj. 2. But at this rate, you utterly contemn and seclude the Scriptures, as having no Part nor Portion in being a Judge, Rule or Guide to Christians.

Answ. 2. By no means; for though we acknowledge it to be our Principle, That the Eternal Spirit, who in several Generations hath revealed a great part of the things contained in the Scrip∣tures to be superior to these Writings; yet far be it from us for∣ever, to deny the absolute necessity of our Conformity to such weighty Christian Truths and Principles, as are therein expressed, and urged up∣on the Churches, as what are indispensable to eternal Salvation: So that we plead not, that the Spirit of God should be a Judge, Rule and Guide contrary to the Truth declared in Scripture, nor yet exclusive of the Scripture; but as the holy men of old time were ordered, ruled and guided by that Eternal Spirit, in refe∣rence to those weighty things, which the Prophets and Apostles were moved to exhort those of that time to press after: so that it is impossible for men now to come into a right Christian-frame, and keep therein, but by the Spirit's being their Judge, Rule, and Guide, as he was to the Ancients, who trusted in God, and obtained a good Report.

In short, The Scripture is much like the shaddow of the true Rule, which may give us some ground to guess what the Rule it self is; as a Card, or Map of a Country, how it lies, yet not be the very Place it self: and in this respect it may be a kind of secondary Rule, carrying with it a Testimonial Confirmation, that what we are led by is the TRUE SPIRIT, because the People of God in old time enjoyed the same, as the Eternal Spirit

first of all confirms the Divine Authority of the Scriptures un∣questionably to us, That they are a Declaration of the Will and Pleasure of Almighty God to the Sons of Men in several Ages of the World.

He that is so inward with a Prince, as to know, viva voce, what his mind is, heeds not so much the same when he meets it in Print (because in Print) as because he has received a more living Touch and sensible Impression from the Prince himself, to whose Secrets he is privy. And this the Scriptures teach us to believe is a right Christian's State and Priviledge; for said the Apostle, We have the Mind of Christ; and the Secrets of God are with them that fear Him; and guide me by thy Counsel, and bring me to thy Glory.

To Conclude; The Scriptures we own, and the Divine Truths therein contained, we reverence and esteem, as the Mind and Will of God to men; and we believe that they ought to be con∣formed to, according to the true intent of the Holy Spirit there∣in; and we know, that all good People will respect them, read them, believe and endeavour to fulfil or obey them: And those who trade neither Ministerially or Controversally with them, and are out of that, Cleansed, Holy and Self-denying State they testifie of, and believe it not attainable, the Plagues therein declar∣ed of shall be their Portion forever.

I Know that AUTHORI••I•••• are of no great force with him, but since I writer more one of an expectation of benefit to others, on whom this Libel has taken any hold, perhaps it may not be unseasonable to subjoyn a few, and the rather since we have not only the suffrage of some, who are called Socinians, whom he pretends to follow; but thereby we may justly take occasion to detect him of contradiction to their Sentements, whilst one of them.

1. Then first, Upon that remarkable Place in John, where Christ promised to send his holy Spirit,* 1.9 Howbeit, when the Spirit of Truth is come, he will guide you into all Truth, &c. Those two famous Commentators (I mean

so accounted by the Romanists, Tolletus and Maldonatus, and the last very frequently, and with great Respect commemorated and quoted by Crellius, one of the most redoubted of the Scoi∣nian Party.

Tollet. thus,

He shall, when he is come, manifest all those things which ye are not able to bear,* 1.10 and to discover to you all that Doctrine, that is fit for my Church to believe and practice. He shall teach you the compleat Truth; and to this end God gives it to the Faithful, and to his Church, that in Doctrine, Life and Government she may inerrably be guided.

Maldonat. Shall lead you into all Truth: that is, sayes he,* 1.11

Discover unto them, and to the Church of God, all that Truth which is convenient or fit for them to know concerning Salvation.

Thus says Cyrill. Theophil. August. and Beda too.

Beza tells us,

That Protestants believe God to have given his Spirit,* 1.12 not only to his Apostles, but to his Church, that by her Testimony the World may be convinced of Sin, that many Consciences may be compelled to confess, that they have sin∣ned in not believing on him, &c.

Dr Hammond thus,

But when the Holy Ghost comes,* 1.13 whose Title is the Spirit of Truth, he shall instruct you what is to be done, which he shall reveal to you. And I will ask my Father, and he shall send you the Holy Ghost, to Inter∣ceed, Exhort and Comfort; and when he is come, he shall abide with you; that is, all that shall suceed you in the Faith forever.

As in his Comment on the 28th Chapter of Mat∣thew, upon these words, I am with you alwayes, even unto the end of the World;

And though I shall now shortly part with you, yet I will, by sending the Spirit upon you, to lead you into all Truth, and by my perpetual Presence and Assistance affor∣ded

you, and by that Authority that I have received of my Father, and now commit unto you, John 20. 21, 22. continue with you and your Successors unto the End of the World.

Now, if we read that Scripture he quotes, as an Interpretation of what he understands by Christ's being with them and their Successors to the end of the World, we shall find it to be this, Then said Jesus to them again, Peace be unto you; As my Father hath sent me, even so send I you: And when he had said this, he breath∣ed on them, and saith unto them, Receive ye the Holy Ghost. What can be fuller, then that in his apprehension, not only the Apostles, but their Successors in the Faith, were to have continued unto them the perpetual Presence and Assistance of the Holy Ghost.

And sayes no mean Protestant upon the Place, and ve∣ry truly;* 1.14

It is by the Spirit only, that men who do not profit under outward means, will be enabled to profit; who, when he cometh, reveals Truths clear∣ly, and bears them in with Life and Power upon the Heart, and doth renew mens spirits to embrace and sub∣mit to them.

And on the 14th Chapter thus,

The Spirit of God in Believers is not only a Comforter, to apply and bear in the Consolations of God, purchased by Christ upon their Hearts, but is their Advocate also, who pleads their Cause with God, by furnishing them with Prayers and Groans that cannot be uttered.

I shall now produce the sense of several Persons so great in the Socinian way, conformable to what has been asserted concerning the Holy Spirit, that one would think our Adversary ought to be concluded by it.

And the first shall be Socinus himself, who in his explication of the 1st verse of the 8th Chapter to the Romans,* 1.15 speaks in short thus;

Neque enim jam car∣ni sed spiritui obsequuntur; spiritus nam{que} vitalis imperium, cui et ego, & omnes qui Christi sunt sub∣duntur, nos a jugo peccati & mortis assernit:

For

neither do they now follow or live after the Flesh, but the Spirit; for the Power of the living Spirit (to which, both I and all who are Christ's, are subdued) hath freed us from the Yoak of Sin and Death.

Slichtingius, who in his Comment upon the Pas∣sage already mentioned,* 1.16 especially that part, He shall lead you into all Truth; gives us his mind thus.

Quando autem veniet ille, nempe Paracletus, spiritus ille veritatis, ducet vos, nempe interna illuminatione in omnem veritatem, nempe ad salutem aeternam pertinentem, ita ut omnia sciatis, & intelligatis quae vera sunt & ad salu∣tem pertinent.

That is, When the Paraclet, to wit, the Spirit of Truth shall come, by his internal Illumination, or inward Enlightening, he will lead into all Truth, and to the Knowledge and Vnderstanding of all those things which are true and necessary, and do pertain to E∣ternal Life.

Now, since all are concerned in the End, namely, Eternal Life, methinks it is most reasonable, that all should be in a share in the means to it; I mean, the Teachings and Guidings of that Vnerring Spirit. Thus much for this place: I will instance one place more, and the thoughts of these men upon it, I mean this last cited, and one not less Famous in the same way.

Crellius, in his Comment upon the Romans Chap. 8. vers.* 1.17 14, & 15. For as many as are led by the Spirit of God, are Sons of God, for ye have not received the spirit of Bon∣dage, &c. sayes,

Etenim quotquot spiritui illi di∣vino se regendos tradunt, ejus{que} ductum sequuntur quemadmodum sane faciunt ij, qui ejus ope carnis opera in se perimunt, e{que} non admittunt, illi Dei ipsius sunt Filij: qui quemadmodum jam naturae ipsius sunt quodammo∣do participes, ejus{que} similes; Ita etiam vicissim a 〈◊〉〈◊〉 ••iliorum loco habentur, ab eo{que} sunt adopt••ti, & in Filiorum jus ad∣s••iti. Eos autem qui a Deo instar Filiorum diliguntur, vitae sempiternae fore participes, quanquam per se unicuique videtur patere, mox tamen planum faciam.

Certainly then our Ad∣versary,

if he hath any regard for Crellius, will not oppose him∣self to the necessity of Christians being accompanied by an infal∣lible Spirit, when this Author plainly tells us, That without that Spirit of God, and the Operation of it to a Regeneration of Soul, there is no being a true Child of God, and Heir to the possession of Glory; as he further speaks upon the 17th verse.

Slichtingius gives us the same Interpretation, differing only in the Expression;* 1.18 sayes he,

Pro∣bant illos victuros esse, si spiritu actiones corpo∣ris mortificent.

Again,

Spiritu Dei agi, ferri, impelli, regi, & spiritu actiones corpo∣ris perimere.

They prove themselves to be Conquerors, if by the Spirit they mortifie the Deeds of the Body. Again, To be acted, led, moved, perswaded, governed, ruled and directed, and to overthrow and destroy the Works of the Flesh, by the Spirit of God, this is to be a true Child of God.

Crellius is most express upon the 12th verse of the 2d chapter of Paul's first Epistle to the Corinthians,* 1.19

Sed spiritum qui est ex Deo, id est, qui ex Deo proficiscitur seu deriva∣tur in homines, ideo{que} Dei Spiritus me∣rito vocatur.

But the Spirit which is of God, that is, which proceedeth from God, or is derived from God into men; it is therefore deservedly called the Spirit of God.

Crellius, upon that remarkable Passage of the same Apostle, and in the same Chapter,* 1.20 But the spiritual man judgeth all things, &c. speaks thus,

Opponit animali homini spiritualem; Spiri∣tualis autem homo ille est, qui non solu•• spi∣ritu Dei praeditus est, sed etiam ejus ductum sequitur, & a spiritu ipso totus pendet.

Sayes he, The Apostle opposeth the Spiritual to the Natural man; that is, the spiritual man who is not only endued with God's Spirit, but is also under the Spirit's Conduct, and wholy depends up∣on it.

What man speaks more pathetically for inspiration, then Crellius doth, in whom out Adversary pretends to believe.

Nor is Slichtingius much behind him, who on the same place gives us his mind thus,* 1.21

Spiritua∣lis autem, id est, homo divino spiritu non tantum praeditus, sed illi etiam totus deditus.

But the Spiritual man, that is (saith he) not only the man, who is adorned and over-seen (as by his good Angel) by the holy Spirit; but who is also rendered or yielded forever to his Government.

Dijudicat quidem omnia; id est, omnia quae dicuntur cog∣noscit, qualia sint, an divina sint, an prophana; de omnibus judicandi habet facultatem.

Judgeth all things; that is, sayes Slichtingius, He measureth and knoweth all things that are spoken, of what sort soever they may be, whether they be Divine or Prophane; because he has the Faculty or Gift of right Judgment concerning all things. Thus far Slichtingius concerning this place: I shall mention one more of this kind, and then I shall conclude.

Crellius, upon that passage to the Gallatians, God hath sent forth the Spirit of his Son into your Hearts,* 1.22 fur∣ther observes,

Quia in cordibus hominum vim su∣am exerat: Again, Spiritus istius operationis est, ut nos ex paterno Dei in nos amore certos reddat, & filialem erga eum fiduciam nobis ingeneret.

What can we desire beyond this against our Adversary in this Point, to prove, that the primitive Socinians, as they are called, believed God to have given, and still to give his good Spirit unto Believers, as without which they could not, neither can be Children of God? It is God's displaying his Power in the Hearts of men, and it is by the Operation of his Spirit that he makes us acquainted with his Fatherly Love to us, who begets in us a filial or Son-like Faithfulness towards him, for us.

Slichtingius, on that notable Saying of the Apostle John, in

his first Epistle and second Chapter; But the Anoin∣ting which ye have received of him,* 1.23 abideth in you; and ye need not that any man teach you, but as the same A∣nointing teacheth you. commenteth,

Unctio, pro eo quo facta est unctio, id est, pro∣oleo coelesti, qui spiritus est sanctus: Again, Hic enim erat spiritus istius sancti effectus, qui eo fine dabatur, ut esset internus doctor veritatis, & in omnem deduceret veritatem.

Again,

Unctio, id est spiritus sanctus, vos de omnibus docet, nempe ad salutem pertinentibus.

In English thus, Vnotion stands for Heavenly Oyl, that is, the Holy Ghost or Spirit: And to this End was the Holy Spirit given, that it might become an internal Doctor, or Teacher of Truth, and lead into all Truth. Again, The Unction is the Holy Ghost, which teaches you all things, to wit, what pertains to Eternal Salvation.

Certainly, either our Adversary ought to relinquish his great Opinion of these men, or else conclude, that Enthusiasm, or spi∣ritual Motions, Revelations, Teachings, Rulings and Guidings are not things absurd, fantastical, or inconsistant with Christianity; but most agreeable with, and suitable to the Nature of it, as that without which no man can possibly be a right Christian.

But neither is Crellius of this mind in his Com∣mentaries only,* 1.24 where the weight of Scripture tends him to these Interpretations; but in his Book of One God the Father, he frequently takes occasion to declare himself, I think most plainly; I wish he had been as sound and clear in his Un∣derstanding of all other Points:

The Holy Spirit is the Power or Efficacy of God; namely (that we may explain it) which proceedeth from God, and issuing unto men, doth sancti∣fie and Consecrate them, and produce various and admirable Ef∣fects in them; which Power and Efficacy of God they are wont to call Divine Inspiration.

Again,

That the Holy spi∣rit is given to men by God, and that men obtain, receive and have him from God by Prayers, as numberless places of the holy Scripture shew; out of which it is sufficient to

have looked into but these few, Luke 11. 13. John 7. 39.* 1.25 & 14. 16, 17. (a place by me quoted to the same purpose) Acts 5. 32. & 15. 8. Cor. 6. 19. By the Holy Spirit in these places is understood, Some Divine and Ho∣ly Inspiration, or some Power flowing from God, which is as it were breathed into man. Again, The Holy Spirit i•• properly given unto men, and not Metonymically nor Metolepsically, that is, the Gift of the holy Ghost, is simply and plainly to be taken as exprest:* 1.26 which signification (sayes Crellius) was not un∣known even to the Gentiles themselves, although in the mean time, they did most grievously 〈◊〉〈◊〉 in the thing, ta∣king a false Inspiration for a true one, a Davilish for a Divine.

It would be tedious to instance a fourth part of what he argu∣mentatively writes on this; only I will produce a few of those Scriptures which he so understands, and applies 2 Cor. 1.* 1.27 22. & 5. 5.—Ephes. 1. 14. here a Pledge and Earnest are mentioned.

Ne••••, sayes he, all those places, where the Holy Spirit is said to be poured out on men, as Isae. 44. 3. Joel (by us cited) chap. 2. 28, 29. Zachari∣ah 12. 10. Tit. 3. 6. where (sayes he) men are said to be baptized in, or with it: again agree to it that of Christ, who in John, inviting men to the participation of so excellent a Gift, thus saith, If any man thirst, let him come to me and drink: Understand it (sayes Crellius) of that Living Water, which, it is manifest, is the Holy Spirit: Let those places be added (says he) in which Christ himself is said to be anointed, or others are signified to be anointed with the Holy Spirit, John 7. 37. Isa. 61. 1. Luke 4. 18. Acts 8. 38. Heb. 1. 9. Psal. 51. 8. 2 Cor. 1. 1 John 2. 20, 21, 27.

He proceeds to several Arguments upon divers other Scripture-Heads, as all Scriptures touching divine Participation,* 1.28 not quenching the Spirit, the Holy Spirit being sent, The Spirit searcheth all things, &c. But above all, I shall conclude his whole Discourse with this one Expression, viz.

In this we know, that we dwell in him, and he in us, because he hath given us his Spirit, which we have expressed, is both perfect, and plainly expresseth the thing given, and such indeed as may demonstrate most clearly

that God dwells in us, in some most singular and divine manner, and we in him, and that there is a most streight Bond of Love and Conjun∣ction betwixt us and him; for how could we be more streightly joyned with him, or he with us, then when he hath imparted to us of his Holy Spirit.

Curcellius shall conclude these Testimonies;

Nec enim desinent fideles esse Templum spiritus sancti;* 1.29 nimirum quia Deus in ipsis per spiri∣tum suum habitaret.

That is, Neither do the Faithful cease to be the Temple of the Holy Ghost; why? because God by his Spirit dwells in them.

Thus much for the first part of this Discourse, I shall now ap∣ply my self to the Second, which concerns a Vindication of George Fox, and his Citation of Scripture, from the Reproach and Unworthy dealing of our Adversary.

Notes

• * 1.1

  Tit. P. 1.
• * 1.2

  pag. 1.
• * 1.3

  pag. 1, 2.
• * 1.4

  pag. 2.
• * 1.5

  pag. 2.
• * 1.6

  pag. 2.
• * 1.7

  pag. 2.
• * 1.8

  pag. 2.
• * 1.9

  1 John 16. 13.
• * 1.10

  Tol. in 16. cap. Joan com
• * 1.11

  Mald. in 16. cap. Joan comm.
• * 1.12

  Bez. in 16. cap. 9. comm.
• * 1.13

  D. H. H. Parap. on Evang.
• * 1.14

  Hutch. comm. on John
• * 1.15

  Socin. explic. loc. Scrip. pa. 101.
• * 1.16

  Slicht. in Joan Evang. comm. C. 16.
• * 1.17

  Crell. in Epist. Paul ad Rom.
• * 1.18

  Slicht. in Ep. ad Rom. comm. c. 8.
• * 1.19

  Crell. in prior Epist. ad comm. cap. 2. v. 12.
• * 1.20

  Crell. Epist. ad Cor. comm. c. 2. v. 15.
• * 1.21

  Slicht. inter Epist. ad Cor. comm. c. 2.
• * 1.22

  Crell. in Epist. Paul ad Gal. comm.
• * 1.23

  Slicht. in prim. Epist. Joan. c. 2. v. 27.
• * 1.24

  Crell. of one God the Fa∣ther. Pag. 197.
• * 1.25

  Pag. 205.
• * 1.26

  Pag. 208.
• * 1.27

  Pag. 218, 219. 221.
• * 1.28

  Pag. 222. 223. 224. 235. 223.
• * 1.29

  Curcell. advers. Mares. dissert. prim. Pag. 114.