IT is a pretence unto the immediate enjoyment of Definition . the Spirit of God , as alone the onely All-sufficient means to the Soul , even for all intents and purposes , especially , for Evidence .

1. It is a pretence , Viz. As opposed to that , that is true and reall ; or so indeed .

2. The fallacy , and formality of the Errour , lies hid in the words , Immediate , as alone , Means , as they have their place and sense in this Definition .

1. Immediate , that is not to be taken in opposition to distance of place , but to the meanes of enjoying : But this word Immediate , will be better cleared , if we will joyne it with the second terme of fallacy mentioned , as alone .

2. As alone , without the use of any means , whatever subordinate thereunto . Thus whatsoever we can call Religious helps , Gospell means , though owned and ordained by God himself , is plainly excluded this their Canaan , as imperfect , or a very needless thing , and all use thereof flatly condemned as a living and resting below God ; and Of false rests , which is wholly used in this Treatise . therefore oftentimes compared in his Book , to the Children of Israels resting in the Wildernesse . In a word , it pretends to be in the Sunne , and holds the beames in contempt , trodden under foot .

It is in an everlasting Light , and hath cast a vaile of darkenesse upon these things below it , Viz. Ordinances , Graces , Scriptures , Experiences ; and not onely upon those meanes , but upon Christ Jesus the Mediatour himselfe . These are forms , types , shadowes , while it is swallowed up in the Power , Truth , Substance , God , its glorious Heaven .

3. Means , it is not said , Efficient' nor yet End ; I advise the Reader to take speciall notice of both those .

1. The question is not , whether the Spirit of God be not as alone , the onely All-sufficient , Efficient of all in the Soul of a Creature : Here we dissent not , but subscribe with both hands to that of the Apostle , That it is God that worketh in us both to will , and to doe of his own good pleasure .

2. Neither is the question here , whether God as alone , be the onely All-sufficient End of the Soul ; in this we agree : For God is our Portion for ever . Nothing below God , nothing but God , is the rest of Souls in this sense . The sound of this most frequent terme , namely , Rest , is so equivocall and dubious , that the weaker Reader had in a most especiall manner , need to retain this Item , That we controvert not about the Finall rest of our Souls , but the means thereof : not about our Objective , but our Evidentiall rest .

3. Therefore the Spirit here , is to be understood as means , or as the supply of all means to the Soul ; it is confest , we cannot call the Spirit means , but in an unusuall , and improper sense ; yet we can no way better , if any way otherwise , expresse their sense , who prefer , I am sure , and recommend their Spirit , in stead both of the cause , and means also .

3. To all intents and purposes , it stands in the room of all the means , both of knowledge and grace , but especially of comfort , all our usuall and most comfortable Evidences of the truth of our grace , Gods love , and favour to , and presence in us , these especially are most suspicious , and forcibly beat back with an high & zealous Arm out of this their rest . This Errour will tell you , that Christ in us hath this Prerogative to be immediately ( i. e. ) without , and above the use of any means , both the Spirit of Truth , Grace , and Comfort ; even All in All unto its subject : It pretends to the immediate injoyment of God , as alone the onely All-sufficient meanes to the Soul , even to all intents and purposes , &c.

WEE come now to consider , what may be the Grounds and Principles that afford most occasion and help , to the bringing forth of this fond conceit into the inventions of men , and among many others perhaps , we have thought upon these following .

The first , may be either a conceited or perceived abuse of the usuall Gospell means and helps , either in themselves , or others . Sad experience witnesseth that this doth too too often create in many , a most zealous prejudice against the very use of lawfull things : such is the vulgar unstayed rashnesse , it puts too an inconsiderate violent hand , and doth not onely bow as much the other way , but even breake the sticke to make it streight .

Secondly , most of the men that are thus deluded , were never well and throughly taught , grounded , and experienced , in the former surer wayes of God ; therefore it is that they are so easily inticed and drawn off their ground by every tempting and alluring Fancy . The wayes of God are as Apples of Gold , in Pictures of Silver , and they that enjoy the outside onely , not tasting the sweetnesse , can never know the goodnesse of Christs Apples : Alas , how easily are such cheated and guld by the subtle Serpent , of this blessed Fruit of the Tree of Life , for the dangerous Apple of the Tree of Knowledge and Speculation ; a prize is put into the hands of fools , and they have no heart to it : The Devill puts a gloss upon his brass , and how willingly men part with their true , and upright Crown-Gold , for a Counter . Many never trod enough the good old way , to know the profit , pleasure , and safety thereof , and therefore it is , that they take out their foot , and will not walk therein , but seek out to themselves such strange inventions .

A third ground of this Errour may be from the now Commonnesse of the Ordinary means ; the old way they see is now the common Road ; the way of World , which cannot be the way of God ; the ordinary means of Spirituall nourishment is now become common meat . Such dainty pallats will now with Peter , despise and reject them , because they are common and Acts 10. 14 , 15. unclean . But let such take heed of unclean lips , and hear that voyce that checks from Heaven , What God hath Consecrated , count not thou common . For satisfaction hereunto , let us remember three things . 1. That Jesus Christ himself did eat with Publicans and Sinners . 2. God hath promised to those later dayes , that he will powre forth his Spirit upon all flesh . 3. The devices of Sathan , are to Ape and immitate the best of Gods wayes , as an Angel of Light .

In the fourth place comes in , or rather is forced in , the age and long continuance of the way we plead for , as a Mid-wife to deliver this prodigious Progeny . The fickle humour of the World to be given to change , Est natura hominum novitatis , Avida : O how do our ears itch after noveltie ? How weary are we with walking so long in the old way , the ordinary means are old enough ( such is the vanity of our thoughts ) to be dead and buried , that a Spirit might arise out of their Ashes , and carry up our Souls into a Fools Paradice .

Fifthly , to the rest is added ( I fear , a too willing and affected ) mistake , about the use of means ; as if no distinction is reasonably put betwixt the Means , and the End ; or betwixt the Actions that respectively refer ; using , and injoying , as if we could not use , but we must rest upon the means , as if we could not injoy God , and yet use the means : To this purpose , the Author , to whom I chiefly relate , doth almost ever confound Rest and Evidence , as if we made the Evidence our End , when as it is onely used as the means of our Rest .

God we acknowledge is the onely Center of our Souls ; yet , though Christ by the help of Scripture , and Ordinances , in our graces and experiences , as Mediatour , Means , and Evidences , do we Center in him .

Sixthly , what hath been said before , is mightily strengthened , by that Religious Ecclesiasticall Principle grosly abused , That Gods dealings in his Church , are usually graduall : loose , and unsetled ; hereupon men imagine that it is time to put off their old cloaths , & to cloath themselves with som new light , as with a Garment . But men stretch this Principle too far , when they will make it extend to things Morall , unless it be to cleare and elevate the same . Men make this Proposition fetch too great a compasse , when they will have it to bring in the Spirit upon the Stage of the World , to fight against all its Freinds , and Relations , as as this Errour would have it .

Seventhly , but all is warranted by Authority of Scripture ; this phansie would seem to be kindly stroakt with the smooth hand , and mightily incouraged with the sweete and pleasant voyce of Scripture-Promise ; namely , In those dayes , I will powre forth my Spirit upon all flesh , saith the Lord ; and such like .

1. Here is indeed a Promise of the Spirit .

2. Here is a Promise also of the spreading of the Spirit , Viz. Vpon all Flesh .

3. Here is a Promise of increase of the Spirit , and that to abundance , I will powre out my Spirit , to which that is answerably said , And Knowledge shall cover the Earth , as Water doth the Seas : Yet where is the Promise , that God will inspire the World , or Saints immediately with it ; that this breaking in of abundance of Spirit , shall carry before it , and utterly wash away all former helps and means . Cannot we expect the performance of these Promises of Spirit , as powred forth through the same Conduit pipes ? Must we needs expect such overflowings of Spirit as will keepe no bounds , as will not onely overflow , but also over-run , and forsake its ancient Channell ? If not thus , the Promises make nothing of countenance towards this Errour .

Eightly , and that which gives ground and advantage to all the rest , is a high Platonick , Notionall Genius ; more properly peculiar to the hot upholders of this Novelty ; they have Towring Fancies , most fit to invent and assert such speculations , and it is to be feared that the Prince of the Aire takes too too much advantage hereof ; well fore-seeing , that if he help them to an Inch , they will take an Ell : He darts into them a beame of false light , and they with all joy presently receive it , hug and imbrace it , and kisse it with an holy kisse , as a reall ray of God himself . Truly , I speak it with a meek and unpassionate Spirit , I fear nothing else , but the heat of Phancy , and light of Satan upon the Seeds before scattered , hath ingendred and begot this new Heaven , God and Glory , that seems so overcomming , and so mightily ravishing in these sadly deluded Souls .

Lastly , now that that pins the basket , and maketh all aforesaid most wonderfully prevalent on this Errours behalf , is doubtlesse a curse from Heaven , secretly siding with , and seconding the same . Man over-presuming upon gracious Providence , will sometimes above warrant take their foote off from the wayes of God , and venter upon the rotten and deceitful grounds of Errour , where God doth justly leave them , even to sink away and fall into the Pit , and irrecoverable plunge thereof . When men will shut , voluntarily shut their eyes , God is not necessarily bound to open them , but doth sometimes most justly seal them up , least they should again see with their eyes , and that for ever : When men are bold to abuse or misuse that Talent of Light , by seeking after strange inventions : The hand of Heaven is stretcht out against them many times , Matth. 25. 29. even to strik them blind , & to take away from them even that which they have ▪ it deprives them many times of that Spirit of reason , discerning and judgement Rom. 1. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that they had before , delivering them up into an injudicious mind , and sending them strong delusions , that they should beleive lyes .

2. Especially , when in the day and season of light ; when God by a more then ordinarily Providence , hath put a Prize into mens hands to get knowledge : If men now love darknesse , rather then light ; and when God comes to visit his Fig-trees , with full expectations of answerable Fruit , but findeth none ; or in stead of Grapes , wilde Grapes : shall not God be avenged on such a People as this ? shall not his anger wax hot against the trees that bring not forth fruit in their season , even to scorch , and to make them to wither immediately , pronouncing that speedy and effectuall Curs against them , Never Fruit grow on you more .