main matter of Christianity itself? May we not think that he that hath most of the Spirit, is likest to be in the right?

Answ. You must difference between those particular points that are essential to Christianity, or of necessity to salvation, and those that are very useful, though not absolutely necessary, and those that are niceties of smaller use; also you must difference between the spirit of holiness in general, and some special gift of the Spirit in particular. And so I further answer:

1. In points essential to Christianity, or of absolute necessity to salvation, the witness within them will keep right the elect, who are true believers, when more learned, subtle men may be deceived.

2. In points of very great use to salvation, though not of absolute necessity, such true believers have a great advantage to hold right against all temptations, from this witness, or work of grace within them. But yet as they may possibly fall into a scandalous sin, and be recovered, so they may possibly for all the witnesses within them, be led into some foul and dangerous error, to the great wrong of the Gospel, the trouble of the church, and the wounding of themselves. Yet cæteris paribus, there being equal helps, and other advantages, a godly man is more likely here to be in the right, than an ungodly: but yet sometimes an ungodly man is more likely to be right here than he.

3. In the knowing of natural things, or the grammatical construction of the Scripture, and so in opening many particular texts, and in understanding and maintaining the truth in many particular, lower controversies, though the spirit of holiness be much advantage to men, yet the particular and more common gifts of the Spirit, which ordinarily accompanieth natural wit and diligent study, is a greater advantage; and, therefore, it is ordinary for the Spirit of interpretation to be given, where the the Spirit of sanctification is denied ; and for God to give many the saving knowledge of himself in Christ, to whom he gives not the knowledge of many truths in nature or theology, nor the knowledge of the meaning of much of the Scripture, as to having those helps which are necessary thereto; for in these things, and in natural knowledge, God is pleased to work by natural means, and by men's industrious studies.

4. He that hath both the Spirit of sanctification, and acquired gifts of knowledge together, is the complete Christian, and likely to know much more, than he that hath either of these alone. Where nature, grace, industry, and outward helps all meet together, they make the most useful, accomplished men.

5. They that have the greatest measure of the Spirit, are bound to use study and human helps, in subordination to the Spirit. Diligence and common helps, with God's ordinary blessing, may bring them in a natural, acquired knowledge, and grace will sanctify it, and cause them to use it aright for God. Sect. XXII.

But because they are points of great use, I will review two of these before-mentioned, and show you, First, That it is a great advantage against temptations, to those particular sins or errors that are plainly against holiness, to have this witness of the Spirit of holiness in ourselves; Secondly, That it is a great advantage even to the holiest man, to the clear understanding and opening of Scriptures, to have natural and acquired knowledge, commonly called human learning, and to be a laborious, diligent student.

1. And for the first, all the reasons before-mentioned do prove it; for if the Spirit do so much befriend Christianity in the main, it must needs also befriend the several parts of it, and apparent means and necessaries to its support.

First, If any man should tempt a sanctified man to doubt whether the Gospel written by Mark, or John, were the word of God; the same Spirit which attesteth to the christian doctrine in general, would do much by its testimony to fortify him in this. He would find something within him so suitable to those Scriptures, as would hold him to them in an honour and admiration; and so of others.

Secondly, If a libertine should tempt him to think that sin is no great evil, nor displeasing to God, and that it is only as men's consciences make it, and judge of it: the Spirit of holiness within him, would fortify the believer against this temptation. Alas, he hath felt that sin is bitter; and he hath that within him, that will force him so to judge! It goes against his present taste, as bitter things are to us; and it will need to be a very subtle argument, that should force the veriest fool, or child, or any man of sound senses, to believe that gall or aloes are sweet, when he hath tasted them. There is a Spirit in a saint, that is an enemy to sin, and causeth a hatred of it, wherever he comes; and, therefore, is a great help against all such temptations.

Thirdly, If any man should tempt a true Christian to question any of God's attributes, especially those manifested in his deal

ings with men, as whether he be wise, and knoweth all things; whether he be holy, just, and hateth sin; or whether he be good and merciful to those that fear him? The witness within him would help him very much to resist such temptations. All these attributes of God are written out in the believer's heart, and make up God's image there; he hath tried that God is most wise and good, and holy, and just, and great: if any should say, that God is the cause of men's sin, he hath that within him that will not suffer him to entertain that conceit; if any should tempt him to carnal, corporeal conceits of God, he hath that within him that will not suffer him to be of such a mind.

Fourthly, If any should teach him, that there is no heaven, nor hell, but what is in men's own conceits; he hath that within him that will not suffer him to be of that opinion. The very life of grace within him, doth carry up his heart to heaven, and it is the end of his very religion and life; and the fear of God within him, doth cause him to fly from the jaws of hell, and he, as it were, hears the Spirit say to him, as the angel to Lot, when he carried him out of the danger of Sodom's flames: "Escape, fly for thy life: look not behind thee:" the Spirit within him causeth him to fear God, as one that can destroy both body and soul in hell fire.

Fifthly, If any should tempt him to doubt, whether Christ hath any congregate church on earth, as the seekers do; he hath in him the experience of comfortable communion in that church; and withal he hath that within him, which will not suffer him to have such base, extenuating thoughts of Christ, as if he were a titular king without a kingdom, or could not convey to men the benefits which he hath purchased, or had failed to fulfil his promises to his church, or to make good his ground, and maintain his interest.

Sixthly, If they would tempt him to deny that Christ hath any ministers in office, or to revile the godly ministers as antichristian, or to reproach them as no ministers of Christ, he hath that experience of Christ speaking in them, and working by them, and maintaining by them his truth, and order in his churches; which is a witness within him against such temptations.

Seventhly, If he be tempted to ways of separation and division, to withdraw from the minister as unworthy to rule him, or from the church as unworthy to communicate with such as he, and so to betake himself causelessly into separate societies; he

hath a witness within him of the sinfulness of such a course. That one Spirit within him, hath possessed him with an inclination to unity, and such fears of divisions, and sense of their mischiefs, as a man hath of the dividing or wounding his own body it hath given him that sense of his own unworthiness, that humility, that charity to others, that he is far readier to say, "I am not worthy to join with the church,' than "The church is not worthy to join with me.' He feels such an insufficiency, and ignorance in himself, that he rather takes himself exceedingly beholden to a minister, that will teach him, than grudges to be taught, or says, 'I will not be catechised, be ruled, by such as you.' He so loves the church, order, discipline, ordinances, and ministers of Christ, that he will not easily be drawn from them.

Eighthly, If any should tempt him to withdraw from the communion of the church in the Lord's Supper, the comfortable experience which he hath had there, in the strengthening his faith, the quickening his graces, and killing his sins, would very much strengthen him against such temptations.

Ninthly, If he should be tempted to forbear the hearing of the word, or the singing of psalms to God's praise, or the prayers of the church; he hath that experience of the happy effects of these on himself, and that in his own heart, which correspondeth with these ordinances, that it will much corroborate him against the reasonings of deceivers.

Tenthly, If he be tempted to cast off the instructing of his family, or worshipping God in it, he hath within him a witness that family worship is due to that God, who must govern and provide for, and defend him and his family; and his experience of the fruits of it, will do much to confirm him against such delusions.

Eleventhly, Against the main body of the Antinomian doctrine, which lieth open to a plain discovery, and tendeth to a neglect, and remissness in our duty; he hath that within him, that by testifying against it, may give him great advantage to escape. I will not stand to mention the particulars, having done it elsewhere.

Twelfthly, In a word, if any temptation do assault him, to any branch of atheism, infidelity, or ungodliness and libertinism, taking him off from duty, or encouraging him to sin, the witness within him will speak against it; and is a singular advantage to him for his preservation.

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Especially in such cases as these, is this inward establishment

more necessary :

1. When men are so furiously, or subtilely, or incessantly assaulted by the tempter, that their reason seems to be nonplussed, and they are at a loss.

2. When they fall among seducers, who by interest or seeming piety, and sheep's-clothing, or by cunning reasonings, or confident affirmations, or terrible threats, would bear them down from truth and unity, and do even bring them to a stand.

3. When poor Christians are of so weak parts of reason, that they are not able to dispute against deceivers, then their inward experiences, and the Spirit, is evidently necessary.

4. When a man is in sickness, or near death, having his body and senses weakened, and so is less fit to make use of his reason in a disputing way, he may make singular use of the witness within him against all temptations.

Sect. XXIII.

I come now to the second point to show you, that in points that are more separable from saving grace, learning, wit, industry, and outward helps, may be so great advantage, that an ungodly man may excel in all these, and a godly man may be very weak: an ungodly man may be ordinarily in the right, when a godly man, without such helps, may be mistaken. And therefore it is a desperate, and destructive conceit in any man, to think, that because he hath the Spirit, he is therefore more able to expound Scripture, or teach it to the people, or understand controversies, than learned men that have not the Spirit of holiness; or to think, that they should go to an ignorant, godly man for resolution and teaching, rather than to a knowing man that is not godly, as if the former were most likely to know such truth. And upon this conceit, men cry down human learning, and ministers for esteeming it, and cry up the Spirit, to a use that God doth not intend it. I have no mind, the Lord knows, to set up any thing of man against God, nor God's common gifts above his special, nor to draw any soul into an undue esteem of any thing that is in their guides, but only to show them the naked truth. I would entreat, therefore, all poor deluded souls, that are carried away with these forementioned mistakes, to lay by their prejudice and passion awhile, and to weigh impartially these following considerations.

1. Consider, God is the author of nature, as well as of grace;