is its own evidence; and that is the way to know it in others too and the man that hath the spirit, may know the spirit in another. There is,' faith he, ‹ a kind of fagacity in the faints, to this purpose.' Which is alfo true in the judgment of abundance of Proteftant writers: for as they held that no man could know the fcriptures, but by the fame fpirit which indited them; fo, confequently, that the fame spirit only could affure him of the truth of the said interpretation. And Peter Martyr, as before quoted, tells us, The Holy Ghoft is the Author or Judge.' Alfo Dr. J. Owen faith, That the Holy Ghoft is the only authentic interpreter of the fcripture:' and if the only authentic, then the only and infallible judge; then the judge of the mind or meaning of fcripture, is both an only and an infallible judge. But to wave this does not the very fame objection lie against the Jenfe of fcripture, fince one fays, this is the fenfe, and another that? To know God's mind, men must come to God's fpirit, elfe difficulties of that fort are infuperable.

In short, it were greatly to be wifhed that all men would hold themselves unconcerned in difputing about what they have not received an affurance of from the Holy Spirit; fince they but beat the air, and obtain no folid fatisfaction, neither can they upon any other bottom. God never proftrates his fecrets to minds disobedient to what they already know. Let all practife what they affuredly know to be their duty, and be fparing in their fearch after nice and unknown matters. Weighty and feasonable was, and is the apoftle's faying, "Nevertheless, whereunto we have

already attained, let us walk by the fame rule:"" where he both limits us to the prefent knowledge communicated to us, and exhorts us to live up to that; and if any thing be farther neceffary for us, "God in due time will reveal it by his fpirit,” that

G. Cradock's Divine Drops, p. 210.

Phil. iii. 10.

only

only gives to know, difcern, and judge of the things that are of God.

Obj. But how will this determine the controverfy, and allay the fury of debates that are on foot in the world?

Anfw. Nothing like it, if a man adhere to it! And if he does not, there is no way left but the wrath that is to be revealed. But most perfuafions are agreed about the abfolute neceffaries in religion, from that light and witnefs God has placed in man's confcience, viz. That God is: that he is a rewarder of them that diligently feek him. That the way of God is a way of purity, patience, meekness, &c. without which no man can fee the Lord.' Nay, they accord in fome confiderable matters fuperadded, as fome of them fpeak, to wit, That God was manifefted extraordinarily in the flefb: that he gave his life for the world: that fuch as believe and obey his grace in their hearts, receive remiffion of fins, and life everlasting.' Now I fay, fince these things men generally confent to, let them live up to them, and forbear wanton fcrutinies after things or notions than gender to ftrife and contention, and leave not mankind better, but rather worse than they found them, and the world would foon be rid of controverfy. Holy living, and not difputing, would be the business of mankind. What more excellent judgment can be given, than that men quit their contentions about notions and opinions, and betake themselves to the practice of that good which God hath already fhewn unto them; as fpeak both the prophet Micah vi. 8. and the apostle Paul, Rom. i. 19. And if any thing be revealed to one more than another, let the reft judge in the spirit, or be filent till God manifest more to them, in order to right judgment.

It is good to "try all things;" but we must have fomething to try them by; and what ought that to be, but the "Spirit that fearcheth," and " the anointHh 2

« ing

"ing that teaches all things," which is truth itself. Here mankind will live in love, having at least natural affections (now loft by the barbarity of some of their cruel religions, or heats for their opinions) and a judgment of things will be made, not from the rash, partial, fhort-fighted, and froward mind of man, but that eternal light and fpirit that never erred: which, however difguftful to fome Proteftants in this age, was no falfe doctrine in the account of John Philpot and bifhop Latimer, two great founders of the reformation in England.

The first, in his anfwer to the bishop of Chichefter, reproving his confidence about true faith in Chrift, Thefe heretics,' faith he, take upon them to be fure of all things they ftand in.'-Let him doubt,' faith John Philpot, of his faith that lifteth; God give me always to believe that I am sure of true faith and favour in Chrift.""

The second, in his answer to Sir Ed. Baynton, objecting the uncertainty of man in what he calls truth, thus recorded by J. Fox, Your friends deny not, but that certain truths are communicated to us according to capacity: but as to my presumption and arrogancy, either I am certain, or uncertain, that it is truth that I preach. If it be truth, why may not • I fay fo? If I be uncertain, why dare I be fo bold as to preach it? And if your friends be preachers themselves, after their fermon, I pray you ask them, whether they be certain and fure they preach the truth or not; and fend me word what they fay, that I may learn to speak after them. If they say they be fure, you know what follows: if they fay they be • unfure, when fhall you be fure, that have fo doubtful

and unfure teachers?"

Let not Proteftants, for fhame, judge us for owning a doctrine, that is confeffed to, and confirmed by

1 Cor. ii. 10. 1 John ii, P. 577.

20, 27. b Book of Martyrs, vol. 3.

• Ibid. vol. 3. P. 457.

fome

fome of the worthieft of their own ancestors, viz. That an unerring, certain or infallible judgment, in things necessary to falvation, is both poffible and requifite, and that God communicates it, by his fpirit, 6 to the fouls of men.'

THE

CONCLUSION.

T%

O conclude: Emmanuel, a word fuited not only to that appearance, but the whole difpenfation of the gofpel, imports, God nigh to, or with men: "The tabernacle of God is with men; he will dwell « in them, and walk in them: they fhall be all "taught of me, and in righteousness fhall they be " established:*" that is, by the spirit of his Son. And this admits not of any book, or literal rule or judge, to come between that indwelling spirit of light, life, and wisdom from God, and the foul, as its rule of faith and practice.

And because it is the unutterable goodness of God to people in these latter days, as the fum of fcripture prophecy, thus to make known himself; we are inceffant in our cries unto them, that they will turn their minds inward (now abroad, and taking up their rest in the externals of religion) that they may hear his heavenly voice and knocks, and let him in, and be taught of him to know and do his will, that they may come to be experienced and expert in the school of Chrift; for never man fpake and taught, as he livingly speaks and teaches in the confciences of those who diligently hear him, and are willing to be taught of him the knowledge of his ways. The priest was outward, but he is now inward; the law outward,

Rev. xxi. 3, 7. Ifa. liv. 13.

but

but it is now inward. And now "he is no more a "Jew that is one outward, nor that circumcifion "which is outward in the flesh; but he is a Jew "who is one inwardly, and circumcifion is that of "the heart, in the spirit, and not in the letter, whose praife is not of men, but of God."" Which is fo far from leffening the authority of the fcriptures of truth, that unless this be man's rule and judge in the reading and believing of them, he can never underftand them rightly, or keep their fayings faithfully. And indeed, as before I have expreffed, I cannot but say, that man (whilft unregenerated) fetting his wit and wisdom to fathom and comprehend the intention of the Holy Ghost in many of those writings, hath occafioned that confufion, darkness, and perplexed controverfy, that now fo lamentably pefters the world: in which state, for all the external imitations of the ancients in fome temporary and figurative parts of worship, I am to tell fuch, and from the spirit of the Lord God of all truth, they will never be accepted.

The utmost of that literal knowledge, hiftorical faith, and outward religion, is but as the old heavens, that are to be wrapped up as a fcroll, and the old wine and bottles, that belong not to the kingdom of God. Such believers may flatter on themselves, and at last cry, Lord, Lord; but alas! they fhall never enter into the reft that God hath referved for his regenerated and redeemed children. For under fuch a faith and religion, envy, wrath, malice, perfecution, pride, paffion, covetoufnefs, worldly-mindedness, &c. may and do prevail; yea, and are cloaked, as with a fecure cover, from the ftroke of God's fpirit; infomuch, as when any are moved of the Lord to decry fuch fair and hypocritical fhews of religion, they are reputed rafh and cenforious, and presently a plea must be made on this wife; Do not we follow the com'mands of the scripture? Did not such and such do

Rom. ii. 28, 29.

• fo