the Spirit's

and Knowledge, and Faith, and Miracles, and Tongues, and Prophecies, are obtained, I Cor. xii. 8, 9, 10. It is by this Spirit, that we are all Baptized into one Body, verfe 13. In short, what Thing relating to the Salvation of the Soul, and to the Life of a Christian, is rightly performed, or effectually obtained, without it? And what thall 1 more fay? For the Time would fail me, to tell of all those Things, which the Holy Men of Old have declared; and the Saints of this Day do witness themselves to enjoy, by the Virtue and Power of this Spirit dwelling in them. Truly my Paper could not contain thofe many Testimonies, whereby this Truth is confirmed; wherefore, befides what is above-mentioned out of the Fathers, whom all pretend to Reverence, and thofe of Luther and Melanthon, I fhall deduce yet one obfervable Teftimony out of Calvin, becaufe not a few of the Followers of his Doctrine do refuse and deride (and that, as it is to be feared, because of their own Non-Experience thereof) this Way of the Spirit's In-dwelling, as uncertain and dangerous; that fo, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reafon can move them, they may at least be reproved by the Words of their own Mafter, who faith in the third Book of his Institutions, Cap 2. on this wife.

Calv. of the "But they alledge, it is a bold Presumption for any Neceffity of " to pretend to an undoubted Knowledge of God's Will; Indwelling "which (faith he) I fhould grant unto them, if we "fhould afcribe fo much to our felves, as to fubject "the Incomprehenfible Counsel of God to the Rafh"nefs of our Understandings. But while we fimply "fay, with Paul, that we have received not the Spirit "of this World, but the Spirit which is of God; by "whofe Teaching we know thofe Things that are "given us of God; What can they prate against "it, without Reproaching the Spirit of God? For "if it be an horrible Sacrilege to accuse any Reve

"lation coming from him, either of a Lye, of "Uncertainty or Ambiguity, in afferting its Cer❝tainty, wherein we do offend? But they cry out, "That it is not without great Temerity, that we dare "fo boast of the Spirit of Chrift. Who would believe "that the Sottishness of these Men were fo great, "who would be efteemed the Mafters of the World, "that they should fo fail in the first Principles of 66 Religion? Verily I could not believe it, if their ແ own Writings did not teftify fo much. Paul ac(C counts those the Sons of God, who are acted by the Spirit of God; but these will have the Children of "God acted by their own Spirits, without the Spi"rit of God. He will have us call God Father, the "Spirit dictating that Term unto us, which only (6 can witness to our Spirits, that we are the Sons "of God. Thefe, though they ceafe not to call "upon God, do nevertheless take away the Spirit, "by whofe guiding he is rightly to be called upon, "He denies them to be the Sons of God, or the Ser"vants of Chrift, who are not led by his Spirit; "but thefe feign a Christianity that needs not the แ Spirit of Chrift. He makes no Hope of the blef"fed Resurrection, unless we feel the Spirit refiding "in us; but these feign a Hope without any fuch "Feeling; but perhaps they will answer, that they "deny not but that it is neceffary to have it, only "of Modesty and Humility we ought to deny and "not acknowledge it. What means he then, when "he commands the Corinthians to Try themselves, if "they be in the Faith; to Examine themselves, whe"ther they have Chrift, whom whofoever acknow"ledges not dwelling in him, is a Reprobate? By "the Spirit which he hath given us, faith John, we "know that he abideth in us. And what do we then "elfe but call in Queftion Chrift his Promife, while "we would be efteemed the Servants of God, with out his Spirit, which he declared he would pour out upon all bis? Seeing thefe Things are the first

་ Grounds

Spirit's Pre

"Grounds of Piety, it is miferable Blindness to ac"cufe Chriftians of Pride, because they dare glory Without the of the Prefence of the Spirit; without which Glofence, Chrifrying, Chriftianity it felf could not be. But by tianity muft their Example they declare, how truly Christ fpake, faying, That his Spirit was unknown to the "World, and that thofe only acknowledge it, with whom it remains." Thus far Calvin.

cease.

Query III.

Work of the

and 14.26.

the Guide.

If therefore it be fo, Why should any be fo foolish, as to deny, or fo unwife, as not to feek after this Spirit, which Chrift hath promifed fhall dwell in his Children? They then that do fuppofe the In-dwelling and Leading of his Spirit to be ceafed, muft alfo fuppofe Chriftianity to be ceafed, which cannot fubfift without it.

Thirdly, What the Work of this Spirit is, is partly What is the before fhewn, which Chrift comprifeth in two or Spirit three Things, He will guide you into all Truth; He John 16.13 will teach you all Things, and bring all Things to your Remembrance. Since Chrift hath provided for us fo good an Inftructor, what need we then lean fo much to thofe Traditions and Commandments of Men, wherewith fo many Chriftians have burthened themThe Spirit felves? What need we fet up our own carnal and corrupt Reafon for a Guide to us, in Matters fpiritual, as fome will needs do? May it not be complained of all fuch, as the Lord did of old, concerning Ifrael, by the Prophets, Jer. ii. 13. For my People have committed two Evils, they have forfaken me, the Fountain of Living Waters; and bewed them out Cisterns, broken Cifterns, that can hold no Water? Have not many forfaken? Do not many deride and reject this Inward and Immediate Guide, this Spirit, that leads into all Truth; and caft up to themfelves other Ways, brokenWays indeed, which have not all this while brought them out of the Flesh, nor out of the World, nor from under the Dominion of their own Lufts, and finful Affections; whereby Truth, which is only rightly learned by this Spirit, is fo much a Stranger in the Earth?

From

Ordinance

From all then that hath been mentioned, concern ing this Promife, and thefe Words of Chrift, it will follow, That Chriftians are always to be led inwardly A perpetual and immediately by the Spirit of God dwelling into God's them; and that the fame is a standing and perpetual Church and Ordinance, as well to the Church in general in all People, Ages, as to every Individual Member in particular; as appears from this Argument:

The Promifes of Chrift to his Children are Yea and Amen, and cannot fail, but muft of Neceffity be fulfilled.

But Chrift hath promifed, That the Comforter, the Holy Ghoft, the Spirit of Truth, fhall abide with his Children for Ever, fhall dwell with them, fhall be in them, fhall lead them into all Truth, fhall teach them all Things, and bring all Things to their Remembrance.

Therefore, The Comforter, the Holy Ghoft, the Spirit of Truth, his Abiding with his Children, &c. is Tea and Amen, &c.

Again: No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is not fubject to the Law of God, neither can be: No Man is yet in the Spirit, but in the Flesh, and cannot please God, except he, in whom the Spirit of God dwells.

But every true Chriftian is (in Measure) redeemed from the Carnal Mind, is gathered out of the Enmity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him.

Therefore every true Chriftian hath the Spirit of God dwelling in him.

Again: Whosoever hath not the Spirit of Chrift, is none of bis; that is, no Child, no Friend, no Difciple of Chrift.

But every true Chriftian is a Child, a Friend, a Difciple of Christ.

Therefore every true Christian hath the Spirit of Chrift.

More

Moreover: Whofoever is the Temple of the Holy Ghoft, in him the Spirit of God dwelleth and abideth.

But every true Christian is the Temple of the Holy Ghoft.

Therefore in every true Christian the Spirit of God dwelleth and abideth.

But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless Thing; but it moveth, actuateth, governeth, inftructeth, and teacheth him all Things, whatfoever are needful for him to know; yea, bringeth all Things to his Remembrance.

But the Spirit of God dwelleth in every true Christian:

Therefore the Spirit of God leadeth, inftructeth, and teacheth every true Chriftian, whatsoever is needful for him to know.

§. XI. But there are fome that will confefs, That the Spirit doth now lead and influence the Saints, but that he doth it only fubjectively, or in a blind Manner, by enlightning their Understandings, to understand and believe the Truth delivered in the Scriptures; but not at all by prefenting thofe Truths to the Mind, by Way of Object, and this they call, Medium incognitum Affentiendi, as that, of whofe Working a Man is not fenfible.

This Opinion, though fomewhat more tolerable than the former, is nevertheless not altogether according to Truth, neither doth it reach the Fulness of it.

1. Because there be many Truths, which as they are applicable to Particulars, and Individuals, and moft needful to be known by them, are in no wife to be found in the Scripture, as in the following Propofi❤

tion fhall be thewn.

Befides, the Arguments already adduced do prove, that the Spirit doth not only Subjectively help us to difcern Truths, elsewhere delivered, but also Objectively