ual ordin

From all then that hath been mentioned concerning this promise, and these words of Christ, it will follow, that Christians are always to be led in- A perpetwardly and immediately by the Spirit of God dwell- ance to ing in them, and that the same is a standing and God's perpetual ordinance, as well to the church in gen- and peoeral in all ages, as to every individual member in ple. particular, as appears from this argument:

The promises of Christ to his children are Yea and Amen, and cannot fail, but must of necessity be fulfilled.

But Christ hath promised, that the Comforter, the Holy Ghost, the Spirit of truth, shall abide with his children forever, shall dwell with them, shall be in them, shall lead them into all truth, shall teach them all things, and bring all things to their remembrance:

Therefore the Comforter, the Holy Ghost, the Spirit of truth, his abiding with his children, &c. is Yea and Amen, &c.

Again: No man is redeemed from the carnal mind, which is at enmity with God, which is not subject 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 Christian 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 Christian hath the Spirit of God dwelling in him.

Again: Whosoever hath not the Spirit of Christ, is none of his; that is, no child, no friend, no disciple of Christ.

But every true Christian is a child, a friend, a disciple of Christ :

Therefore every true Christian hath the Spirit of Christ.

church

Moreover: Whosoever is the temple of the Holy Ghost, in him the Spirit of God dwelleth and abideth.

But every true Christian is the temple of the Holy Ghost:

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, instructeth, and teacheth him all things whatsoever 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, instructeth, and teacheth every true Christian whatsoever is needful for him to know.

Object. §. XI. But there are some that will confess, That the Spirit doth now lead and influence the saints, but that he doth it only subjectively, or in a blind manner, by enlightening their understandings, to understand and believe the truth delivered in the scriptures; but not at all by presenting those truths to the mind by way of object, and this they call Medium incognitum assentiendi, as that of whose working a man is not sensible.

Answ.

Arg. 1.

This opinion, though somewhat 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 most needful to be known by them, are in no-wise to be found in the scripture, as in the following proposition shall be shown.

Besides, the arguments already adduced do prove, that the Spirit doth not only subjectively help us to discern truths elsewhere delivered, but also object

ively present those truths to our minds. For that which teacheth me all things, and is given me for that end, without doubt presents those things to my mind which it teacheth me. It is not said, It shall teach you how to understand those things that are written; but, It shall teach you all things. Again, That which brings all things to my remembrance, must needs present them by way of object; else it were improper to say, It brought them to my remembrance; but only, that it helpeth to remember the objects brought from elsewhere.

My second argument shall be drawn from the Arg. 2. nature of the new covenant; by which, and those that follow, I shall prove that we are led by the Spirit both immediately and objectively. The nature of the new covenant is expressed in divers places; and,

By the lat- The lead

First, Isa. lix. 21. As for me, this is my covenant Proof 1. with them, saith the Lord; My Spirit that is upon thee, and my words which I have put into 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 for ever. ter part of this is sufficiently expressed the perpet-ings of the uity and continuance of this promise, It shall not depart, saith the Lord from henceforth and forever. In the former part is the promise itself, which is the Spirit of God being upon them, and the words of God being put into their mouths.

Spirit.

First, This was immediate, for there is no men- 1. Immediately. tion made of any medium; he saith not, I shall by the means of such and such writings or books, convey such and such words into your mouths; but My words, I, even I, saith the Lord, have put into your mouths.

2. Object

Secondly, This must be objectively; for [the words put into the mouth] are the object presented by him. ively. He saith not, The words which ye shall see written, my Spirit shall only enlighten your understandings,

Proof 2.

The difference be

tween the

outward and in

ward law.

to assent unto; but positively, My words, which I have put into thy mouth, &c. From whence I argue

thus:

Upon whomsoever the Spirit remaineth always, and putteth words into his mouth, him doth the Spirit teach immediately, objectively, and continually.

But the Spirit is always upon the seed of the righteous, and putteth words into their mouths, neither departeth from them:

Therefore the Spirit teacheth the righteous immediately, objectively, and continually.

Secondly, The nature of the new covenant is yet more amply expressed, Jer. xxxi. 33. which is again repeated and reasserted by the apostle, Heb. viii. 10, 11. in these words, For this is the covenant that I will make with the house of Israel, after those days, saith the Lord, I will put my laws into their minds, and write them in their hearts, and I will be to them a God, and they shall be to me a people. And they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for they shall all know me, from the least to the greatest.

The object here is God's law placed in the heart, and written in the mind; from whence they become God's people, and are brought truly to know him.

In this then is the law distinguished from the gospel; the law before was outward, written in tables of stone, but now is inward, written in the heart of old the people depended upon their priests for the knowledge of God, but now they have all a certain and sensible knowledge of Him; concerning which Augustine speaketh well, in his book De Litera & Spiritu; from whom Aquinas first of all seems to have taken occasion to move this question, Whether the new law be a written law, or an implanted law? Lex scripta, vel lex indita? Which he thus resolves, affirming, That the new law, or gospel, is not properly a law written, as the old was,

but Lex indita, an implanted law; and that the old law was written without, but the new law is written within, on the table of the heart.

How much then are they deceived, who, instead of making the gospel preferable to the law, have made the condition of such as are under the gospel far worse? For no doubt it is a far better and more desirable thing to converse with God immediately, than only mediately, as being an higher and The gospel more glorious dispensation: and yet these men tion more acknowledge that many under the law had imme- glorious diate converse with God, whereas they now cry it of the law is ceased.

Again: Under the law there was the holy of holies, into which the high priest did enter, and received the word of the Lord immediately from betwixt the cherubims, so that the people could then certainly know the mind of the Lord; but now, according to these men's judgment, we are in a far worse condition, having nothing but the outward letter of the scripture to guess and divine from; concerning the sense or meaning of one verse of which scarce two can be found to agree. But Jesus Christ hath promised us better things, though many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the vail, whereby not only one, and that once a year, may enter; but all of us, at all times, have access unto him, as often as we draw near unto him with pure hearts: he reveals his will to us by his Spirit, and writes his laws in our hearts. These things then being thus premised, I argue,

Where the law of God is put into the mind, and written in the heart, there the object of faith, and revelation of the knowledge of God, is inward, immediate, and objective.

But the law of God is put into the mind, and written in the heart of every true Christian, under the new covenant.

dispensa

than that