Truth triumphant through the spiritual warfare, Christian labours, and writings of that able and faithful servant of Jesus Christ, Robert Barclay, who deceased at his own house at Urie in the kingdom of Scotland, the 3 day of the 8 month 1690.

PROPOSITION II.

Of Immediate Revelation. [Prop. 2]

Seeing no man knoweth the Father, but the Son, and he, to whom the Son Revealeth him, Matth. 11.27. And seeing, the Revelation of the Son is in and by the Spirit; there∣fore the Testimony of the Spirit is that alone, by which the True Knowledge of God hath been, is and can be onely Revealed. Who as by the Moving of his own Spirit he disposed the Chaos of this World into that Wonderful Order, wherein it was in the beginning, and Created Man a living Soul to Rule and Govern it; so by the Revelation of the same Spirit he hath manifested him∣self all along unto the Sons of men, both Patriarchs, Prophets and Apostles: which Revelation of God by the Spirit, whether by outward Voices and Appearances, dreams or inward objective Manifestations in the heart, were of old the formal Object of their Faith; and remain yet so to be: since the Object of the Saints Faith is the same in all Ages, though held forth under divers Admini∣strations. Moreover these divine, inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do, nor can ever Contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that the Divine Revelations are to be subjected to the Test ei∣ther of the outward Testimony of the Scriptures, or of the Natural Reason of man, as to a more-noble, or cer∣tain Rule and Touch-stone. For this Divine Revelation and inward Illumination is that, which is evident and clear of it self, forcing by its own Evidence and Clear∣ness the well-disposed understanding to Assent, irre∣sistibly moving the same thereunto; even as the com∣mon principles of natural Truths do move and incline the mind to a natural Assent: As, That the whole is grea∣ter than its part: That two Contradictories can neither be both true, nor both false.

§ I. IT is very probable, that many Carnal and Natural Christians will oppose this Proposition, who, being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts, judge the same nothing Necessary; and some are apt to flout at it, as Ridicu∣lous. Yea to that Heighth are the generality of all Christians Apo∣statized

and degenerated, that though there be not any thing more plainly Asserted, more seriously Recommended, nor more certainly At∣tested to in all the writings of the Holy Scriptures; yet nothing is less minded, and more rejected by all sorts of Christians, than Immediate and Divine Revelation: in so much, that once to lay Claime to it, is matter of Reproach. Whereas of old none were ever judged Christians, but such, As had the Spirit of Christ; Rom. 8.9. But now many do boldly call themselves Christians, who make no difficulty of confessing, They are without it; and laugh at such as say, they have it. Of old they were accounted the Sons of God, who were led by the Spirit of God; ibid. vers. 14. but now many aver themselves Sons of God, who know nothing of this Leader: and he that affirms himself so led, is by the pretended Orthodox of this Age presently proclaimed a Heretick. The Reason hereof is very manifest, viz. Because many in these days under the name of Christians do experimentally find, that they are not acted, nor led by God's Spirit; yea, many great Doctors, Divines, Teachers and Bishops of Christianity (commonly so called) have wholly shut their Ears from hearing, and their Eyes from seeing this inward Guide, and so are become strangers unto it: whence they are, by their own Experience, brought to this Strait, either to Confess, that they are as yet Ignorant of God, and have only the shadow of knowledge, and not the true knowledge of him; or that this knowledge is acquired without Immediate Revelation.

For the better understanding then of this Proposition, we do distin∣guish betwixt the Certain Knowledge of God, and the Ʋncertain, betwixt the Spiritual Knowledge, and the Literal; the Saving, heart-Knowledge, and soaring, airy, head-Knowledge. The last, we Confess, may be divers ways obtained; but the first by no other way, than the Inward, Imme∣diate Manifestation and Revelation of God's Spirit, shining in and upon the heart, inlightning and opening the understanding.

§ II. Having then proposed to my self in these Propositions to Affirm those things, which relate to the True and Effectual Knowledge, which brings Life Eternal with it; therefore I have Affirmed, and that truly, That this Knowledge is no otherways attained, and that none have any true ground to believe, they have attained it, who have it not by this Re∣velation of God's Spirit.

The Certainty of which Truth is such, that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages; who being truly Ʋpright-hearted and Earnest Seekers of the Lord (however stated under the disadvantages and Epide∣mical Errors of their several Sects or Ages) the true Seed in them hath been answered by God's Love, who hath had regard to the Good, and hath had of his Elect ones among all, who, finding a distast and disgust in all other outward Means (even in the very Principles and Precepts more particularly relative to their own Forms and Societies) have at last con∣cluded with one Voice, That there was no true Knowledge of God; but that which is Revealed inwardly by his own Spirit. Whereof take these following Testimonies of the Ancients.

1.

It is the inward Master (saith Augustin) that teacheth; it is Christ, that teacheth; it is Inspiration, that teacheth: where this Inspiration and Unction is wanting, it is in vain, that Words from without are beaten in. And thereafter: For he, that Created us and Redeemed us, and called us by Faith, and dwelleth in us by his Spirit, unless he speaketh unto you inward∣ly, it is needless for us to Cry out.

2.

There is a difference (saith Clemens Alexandrinus) betwixt that, which any one saith of the Truth; and that, which the Truth it self, Interpreting it self saith. A Conjecture of Truth differeth from the Truth it self; a Similitude of a thing differeth from the thing it self: It is one thing, that is acquired by Exercise and Discipline; and another thing, which by Power and Faith. Lastly, the same Clemens saith, Truth is neither hard to be arrived at, nor is it impossible to apprehend it; for it is most nigh unto us, even in our houses, as the most Wise Moses hath insinuated.

3.

How is it, (saith Tertullian) that since the Devil always worketh and stirreth up the mind to Iniquity, that the work of God should either cease or desist to act? Since for this end the Lord did send the Comforter, that because human Weakness could not at once bear all things, Knowledg might be by little and little directed, formed and brought to perfection by the holy Spirit, that Vicar of the Lord. I have many things yet (saith he) to speak unto you, but ye cannot as yet bear them; but when that Spirit of Truth shall come, he shall lead you into all Truth, and shall teach you these things, that are to come. But of his work we have spoken above. What is then the Administration of the Comfor∣ter, but that Discipline be derived, and the Scriptures Revealed, &c.

4.

The Law (saith Hierom) is spiritual, and there is need of a Reve∣lation to understand it.

And in his Epistle 150. to Hedibia, Quest. 11. he saith,

The whole Epistle to the Romans needs an Interpretation, it being involved in so great Obscurities; that for the understanding thereof we need the help of the holy Spirit, who through the Apostle dictated it.

5.

So great things (saith Athanasius) doth our Saviour daily: he Draws unto Piety, Perswades unto Vertue, Teaches Immortality, Excites to the desire of Heavenly things, Reveals Knowledge from the Father, Inspires power against Death, and shews himself unto every one.

6. Gregory the Great upon these words

[He shall teach you all things] saith; That unless the same Spirit sit upon the heart of the Hearer, in vain is the Discourse of the Doctor: Let no man then ascribe unto the man, that teacheth, what he understands from the mouth of him that speaketh; for unless he that teacheth, be within, the Tongue of the Do∣ctor that's without, laboureth in vain.

7. Cyrillus Alexandrinus plainly Affirmeth;

That men know, that Jesus is the Lord by the Holy Ghost no otherwise, than they who taste Honey know, that it is sweet even by its proper Quality.

8.

Therefore (saith Bernard) we daily exhort you, Brethren, by speech, that ye walk the ways of the heart, and that your Soul be always in your hands; that ye may hear, what the Lord saith in you. And again, upon these words of the Apostle, [Let him, that glorieth, glory in the Lord] with which Threefold Vice (saith he) all sorts of Religious men are less or more dangerously affected, because they do not so diligently At∣tend with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks.

This was the very Basis and main Foundation, upon which the Pri∣mitive Reformers walked.

Luther in his Book to the Nobility of Germany saith:

This is certain, that no man can make himself a Doctor of the holy Scripture; but the holy Spirit alone. And upon the Magnificat he saith; No man can rightly understand God, or the Word of God, unless he immediately re∣ceive it from the Holy Spirit; neither can any one Receive it from the

Holy Spirit, except he find it by Experience in himself: and in this Experience the Holy Ghost teacheth, as in his proper School; out of which School nothing is taught, but meer Talk.

Philip Melanchthon in his Annotations upon John 6.

Who hear only an outward and bodily Voice, hear the Creature; but God is a Spirit, and is neither discerned, nor known, nor heard, but by the Spirit: and therefore to hear the Voice of God, to see God, is to know and hear the Spirit.

By the Spirit alone God is known and perceived.

Which also the more Serious to this day do acknowledge, even all such, who satisfy themselves not with the Superfice of Religion, and use it not as a Cover or Art. Yea all those, who apply themselves effectually to Christianity, and are not satisfied, until they have found its Effectual Work upon their hearts redeeming them from sin, do feel; that no know∣ledge effectually prevails to the producing of this, but that which pro∣ceeds from the warm Influence of God's Spirit upon the heart, and from the comfortable shinings of his Light upon their Ʋnderstanding.

And there∣fore to this purpose a late Modern Author saith well (videlicet, Dr. Smith of Cambridge in his Select Discourses)

To seek our Divinity meerly in Books and Writings, is to seek the Living among the Dead. We do but in vain many times seek God in these, where his Truth is too often not so much Enshrined, as Entombed. Intra te quaere Deum, Seek God within thine own Soul, he is best discerned 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Plotinus phraseth it) by an Intellectual Touch of him. We must see with our Eyes, and hear with our Eears, and our hands must handle the Word of Life (to express it in S. John's words) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. The Soul it self hath its Sense, as well as the Body. And therefore David, when he would teach us to know, what the Divine Goodness is? calls not for Speculation; but Sensation: Taste and see, how good the Lord is! That is not the best and truest Knowledge of God, which is wrought out by the la∣bour and sweat of the brain; but that, which is kindled within us by an heavenly Warmth in our hearts. And again: There is a knowing of the Truth, as it is in Jesus, as it is in a Christ-like nature; as it is in that sweet, mild, humble and loving Spirit of Jesus, which spreads it self, like a Morning-star, upon the Spirits of good men full of Light and Life. It profits little, to know Christ himself after the flesh; but he gives his Spirit to good men, that searcheth the deep things of God. And again: It is but thin, airy Knowledge, that is got by meer Spe∣culation, which is usher'd in by Syllogisms and Demonstrations; but that, which springs forth from true Goodness, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (as Origen speaketh) It brings such a Divine Light to the Soul, as is more clear and convincing, than any Demonstration.

[ III] § III. That this certain and undoubted Method of the true Know∣ledge of God hath been brought out of Use, hath been none of the least Devices of the Devil to secure Mankind to his Kingdom. For after the Light and Glory of the Christian Religion had prevailed over a good part of the World, and dispelled the thick Mists of the Heathenish Do∣ctrine of the plurality of Gods, he that knew, there was no probability of deluding the World any longer that way; did then puff man up with a false Knowledge of the true God, setting him on work to seek God the wrong Way, and perswading him to be content with such a Know∣ledge, as was of his own Acquiring, and not of God's Teaching. And this Device hath proved the more successful, because accommodated to the

Natural and Corrupt spirit and temper of man, who above all things af∣fects to Exalt himself: In which Self-Exaltation as God is most great∣ly dishonoured, so therein the Devil hath his end; who is not anxious, how much God be acknowledged in Words, provided himself be but al∣ways served, he matters not, how great and high Speculations the Natu∣ral man Entertains of God, so long as he serves his Lusts and Passions, and is obedient to his Evil Suggestions and Temptations. Thus Christianity is become an Art Acquired by Human Science and Industry, as any other Art or Science is: and men have not only assumed unto themselves the Name of Christians; but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks, though altogether Strangers to the Spirit and Life of Jesus. But if we shall make a right Definition of a Christian according to the Scripture, videlicet, That he is one, that hath the Spirit of Christ, and is led by it; How many Christians, yea, and of these great Masters and Doctors of Christianity (so accounted) shall we justly Divest of that Noble Title?

If then such, as have all the other Means of Knowledge, and are suffici∣ently Learned therein (whether it be the Letter of the Scripture, the Traditions of Churches, the Works of Creation and Providence, whence they are able to Deduce strong and undeniable Arguments, which may be true in themselves) are yet not to be Esteemed Christians accord∣ing to the certain and infallible Definition above-mentioned; And if the Inward and Immediate Revelation of God's Spirit in the heart in such, as have been altogether Ignorant of some, and but very little skill'd in others of these Means of attaining Knowledge, hath brought them to Sal∣vation; Then it will necessarily and evidently follow, that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God. But the First is true: Therefore the Last.

Now as this Argument doth very strongly Conclude for this way of Knowledge, and against such as deny it; so herein it is the more consi∣derable, because the Propositions, from which it is Deduced, are so Clear, that our very Adversaries cannot deny them. For as to the first, it is acknowledged, that many Learned men may be and have been damned: And as to the second, who will deny, but many Illiterate men may be and are saved? Nor dare any Affirm, that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means; unless they be also so bold, as to exclude Abel, Seth, Noah, Abraham, Job, and all the holy Patriarchs from true Knowledge and Salvation.

§ IV. I would however not be understood, as if hereby I excluded those other means of Knowledge from any use or service to man; it is far from me so to Judge: as in the Next Proposition concerning the Scriptures shall more plainly appear. The Question is not, What may be profitable or helpful? but What is absolute Necessary? Many things may contribute to further a Work; which yet are not that main thing, that makes the Work go on.

The sum then of what is said, amounts to this, that where the true, inward Knowledge of God is through the Revelation of his Spirit, there is all; neither is there any absolute necessity of any other: But where the best, highest and most profound Knowledge is without this, there is nothing, as to the obtaining of the great End of Salvation. This Truth is very effectually Confirmed by the first part of the Proposition it self;

which in few words comprehendeth divers unquestionable Arguments, which I shall in brief Subsume:

First, That there is no Knowledge of the Father, but by the Son.

[ II] Secondly, That there is no Knowledge of the Son, but by the Spirit.

[ III] Thirdly, That by the Spirit God hath always Revealed himself to his Children.

[ IV] Fourthly, That these Revelations were the formal Object of the Saints Faith.

[ V] And lastly, That the same continueth to be the Object of the Saints Faith to this day.

Of each of these I shall speak a little particularly; and then proceed to the latter part.

§ V. As to the first, viz. That there is no knowledg of the Father, but [Assert. I] by the Son, It will not need much probation, being founded upon the plain words of Scripture; and is therefore a fit Medium, to draw the rest of our Assertions from.

For the Infinite and most Wise God, who is the Foundation, Root and Spring of all Operation, hath wrought all things by his Eternal Word and Son. This is that WORD, that was in the beginning with God, and was God; by whom all things were made, and without whom was not any thing made that was made. This is that Jesus Christ, by whom God created all things, by whom and for whom all things were created, that are in heaven and in earth, visible and invisible, whether they be thrones, or dominions, or principalitys, or powers, Col. 1.16. Who therefore is called The First-born of every Creature, Col. 1.15. As then that Infinite and Incomprehensible Foun∣tain of Life and Motion operateth in the Creatures by his own Eternal Word and Power; so no Creature has Access again unto him, but in and by the Son: according to his own express words; No man knoweth the Father, but the Son, and he, to whom the Son will Reveal him, Matth. 11.27. Luk. 10.22. And again he himself saith, I am the Way, the Truth and the Life: no man cometh unto the Father, but by me, Joh. 14.6.

Hence he is fitly called The Mediator betwixt God and Man: For hav∣ing been with God from all Eternity▪ being himself God, and also in Time partaking of the Nature of man; through him is the goodness and love of God conveyed to mankind, and by him again man receiveth and par∣taketh of these Mercies. Hence is easily deduced the Probation of this first Assertion, thus:

If no man knoweth the Father, but the Son, and he, to whom the Son will Reveal him; then there is no Knowledge of the Father, but by the Son: But

No man knoweth the Father, but the Son: Therefore

There is no knowledge of the Father, but by the Son.

The first part of the Antecedent are the plain words of Scripture: The Consequence thereof is undeniable; except one would say, that he hath the knowledge of the Father, while yet he knows him not: which were an Absurd Repugnance. Again—

If the Son be the Way, the Truth and the Life, and that no man com∣eth unto the Father, but by him, then there is no Knowledge of the Father, but by the Son:

But the First is true: Therefore the Last.

The Antecedent are the very Scripture-words. The Consequence is ve∣ry Evident. For how can any know a thing, who useth not the Way, with∣out

which it is not Knowable? But it is already proved, that there is no other Way, but by the Son; so that whoso uses not that Way, cannot Know him, neither Come unto him.

§ VI. Having then laid down this First Principle, I come to the Se∣cond, viz. That there is no Knowledge of the Son, but by the Spirit, or [Assert. II] that the Revelation of the Son of God is by the Spirit.

Where it is to be noted, that I always speak of the saving, [Proved.] certain and necessary Knowledge of God; which that it cannot be acquired otherways, than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is Revealed, doth also Reveal himself to his Disciples and Friends in and by his Spirit; as his Mani∣festation was sometimes outward, when he testified and witnessed for the Truth in this World, and approved himself Faithful throughout; So be∣ing now withdrawn as to the outward man, he doth teach and instruct, mankind inwardly by his own Spirit: He standeth at the door, and knock∣eth, and whoso heareth his Voice, and openeth, he comes in to such, Rev. 3.20. Of this Revelation of Christ in him Paul speaketh, Gal. 1.16. in which he placeth the Excellency of his Ministry, and the Certainty of his Calling. And the Promise of Christ to his Disciples, Lo, I am with you to the end of the World, Confirmeth this same thing; for this is an Inward Presence and Spiritual, as all acknowledge: But what relates hereto, will again occur. I shall deduce the Proof of this Proposition from Two manifest places of Scripture. The first is, 1 Cor. 2.11, 12. What man knoweth the [Proof I] things of a man, save the spirit of a man, which is in him? Even so the things of God knoweth no man, but the Spirit of God, Now we have recei∣ved not the spirit of the World, but the Spirit which is of God, that we might know the things, which are freely given us of God. The Apostle in the verses before speaking of the wonderful things, which are prepar'd for the Saints, after he hath declared, that the Natural man cannot reach them, adds, That they are Revealed by the Spirit of God, vers. 9, 10. giving this Reason, For the Spirit searcheth all things, even the deep things of God. And then he bringeth in the Comparison (in the verses above-mention'd) very apt and answerable to our purpose and Doctrine, That as the things of a man are only known by the spirit of man; so the things of God are only known by the Spirit of God: that is, that as nothing below the Spirit of man (as the spirit of Brutes, or any other Creatures) can properly reach unto, nor comprehend the Things of a man, as being of a more noble and higher nature; so neither can the spirit of man, or the natural man (as the Apostle in v. 14. subsumes) receive nor discern the things of God, or the things that are spiritual, as being also of a higher nature: which the Apo∣stle himself gives for the Reason, saying, Neither can he know them, because they are spiritually discerned. So that the Apostle's words being reduced to an Argument, do very well prove the matter under Debate, thus:

If that, which appertaineth properly to man, cannot be discerned by any lower or baser Principle, than the spirit of man; then cannot these things, that properly relate unto God and Christ, be known or discern'd by any lower or baser thing, than the Spirit of God and Christ: But

The First is true: therefore also the Second.

The whole strength of the Argument is contained in the Apostle's words before-mentioned: which therefore being Granted, I shall pro∣ceed to Deduce a Second Argument, thus:

That which is Spiritual, can only be known and discerned by the Spi∣rit of God: But—

The Revelation of Jesus Christ, and the true and saving Knowledge of him is Spiritual: Therefore—

The Revelation of Jesus Christ, and the true and saving Knowledge of him can only be known and discerned by the Spirit of God.

[Proof II] The other Scripture is also a saying of the same Apostle, 1 Cor. 12.3. No man can say, that Jesus is the Lord, but by the Holy Ghost. The Scri∣pture (which is full of Truth and answereth full well to the Inlightened Understanding of the Spiritual and Real Christian) may perhaps prove very strange to the Carnal and pretended follower of Christ, by whom perhaps it hath not been so diligently remarked. Here the Apostle doth so much require the holy Spirit in the things, that relate to a Christian; that he positively avers, we cannot so much as affirm Jesus to be the Lord without it: which insinuates no less, than that the Spiritual Truths of the Gospel are as Lies in the mouths of Carnal and Ʋnspiritual men. For though in themselves they be True, yet are they not True as to them; because not known nor uttered forth in and by that Principle and Spirit, that ought to direct the Mind, and actuate it in such things: they are no better, than the Counterfeit Representations of things in a Comedy; neither can it be more truly and properly called a Real and True Knowledge of God and Christ, than the Actings of Alexander the Great and Julius Caesar, &c. (if now Transacted upon a Stage) might be called truly and really Their Doings, or the Persons Representing them might be said truly and really to have Conquered Asia, and overcome Pompey, &c.

This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the heart, is no more properly the Knowledge of Christ than the pratling of a Parret, which has been taught a few words, may be said to be the Voice of a man: for as that or some other Bird may be taught to sound and utter forth a rational Sentence, as it hath Learn∣ed it by the outward ear, and not from any living Principle of Reason actuating it; so just such is that Knowledge of the things of God, which the natural and carnal man hath gathered from the words or writings of Spiritual men, which are not true to him, because conceived in the natural spirit, and so brought forth by the wrong Organ; and not pro∣ceeding from the Spiritual Principle; no more than the words of a man acquired by Art, and brought forth by the mouth of a Bird, not proceeding from a rational principle, are True with respect to the Bird, that utters them. Wherefore from this Scripture I shall further add this Argument:

If no man can say, Jesus is the Lord, but by the Holy Ghost, then no man can know Jesus to be the Lord, but by the Holy Ghost. But

The First is true: Therefore the Second.

From this Argument there may be another Deduced, Concluding in the very Terms of this Assertion: thus,

If no man can know Jesus to be the Lord, but by the Holy Ghost, then can there be no Certain Knowledge or Revelation of him, but by the Spirit: But

The First is true: Therefore the Second.

[Assert. III] § VII. The Third thing Affirmed is; That by the Spirit God always Revealed himself to his Children.

[Proved.] For the making appear the Truth of this Assertion, it will be but needful, to consider God's Manifesting himself towards and in relation to his Creatures from the Beginning; which Resolves it self always herein. The First Step of all is Ascribed hereunto by Moses, Gen. 1.2. And the

Spirit of God moved upon the face of the Waters. I think it will not be denied, that God's Converse with man all along from Adam to Moses was by the Immediate Manifestation of his Spirit; and afterwards through the whole Tract of the Law he spake to his Children no otherways: which as it naturally followeth from the Principles above proved; so it cannot be denied by such, as acknowledge the Scriptures of Truth to have been written by the Inspiration of the holy Ghost: For these Writings from Moses to Malachy do declare, that during all that time God Reveal∣ed himself to his Children by his Spirit.

But if any will Object, That after the Dispensation of the Law God's Method of speaking was Altered.

I Answer First; That God spake always Immediately to the Jews, [Answ.] in that he spake always Immediately to the High-Priest from betwixt the Che∣rubims; who, when he entred into the Holy of Holies, returning did relate to the whole People the Voice and Will of God there Immediate∣ly Revealed: So that this Immediate Speaking never Ceased in any Age.

Secondly, From this Immediate Fellowship were none shut out, who earnestly sought after and waited for it; in that many besides the High-Priest, who were not so much as of the Kindred of Levi, nor of the Pro∣phets, did Receive it and Speak from it: as it is written, Numb. 11.25. where the Spirit is said to have Rested upon the Seventy Elders: which Spirit also reached unto Two, that were not in the Tabernacle, but in the Camp; whom when some would have forbidden, Moses would not; but Rejoiced, wishing All the Lord's People were Prophets, and that he would put his Spirit upon them, vers 29.

This is also Confirmed Neh. 9. where the Elders of the People after their Return from Captivity, when they began to Sanctify themselves by Fasting and Prayer, in which numbring up the many Mercies of God to∣wards their Fathers, they say, v. 20. Thou gavest also thy Good Spirit to Instruct them; and v. 30. Yet many years didst thou forbear and testify a∣gainst them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David to this purpose, as Psal. 51.13. Take not thy Holy Spirit from me: uphold me with thy free Spirit. Psal. 139.7. Whither shall I go from thy Spirit? Hereunto doth the Prophet Isaiah Ascribe the Cre∣dit of his Testimony, saying, Chap. 48. v. 16. And now the Lord God and his Spirit hath sent me. And that God Revealed himself to his Chil∣dren under the New Testament, to wit, to the Apostles, Evangelists and Primitive Disciples, is Confessed by all: How far now this yet Con∣tinueth, and is to be Expected, comes hereafter to be spoken to.

§ VIII. The Fourth thing Affirmed is, That these Revelations were [Assert. IV] the Object of the Saints Faith of old.

This will easily Appear by the Definition of Faith, [Proved.] and considering what its Object is: For which we shall not Dive into the Curious and Various Notions of the School-men; but stay in the plain and positive words of the Apostle Paul, who Hebr. 11. describes it Two ways. Faith (saith he) is the Substance of things hoped for, and the Evidence of things not seen: which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other, but a Firm and Certain Belief of the Mind, whereby it resteth, and in a Sense possesseth the Substance of some things ho∣ped for, through its confidence in the promise of God: And thus the Soul hath a most firm Evidence by its Faith of things not yet seen nor come to pass. The Object of this Faith is the Promise, Word or Testimony of God

speaking to the Mind. Hence it hath been generally Affirmed, that the Ob∣ject of Faith is DEƲS LOQƲENS, &c. that is, God speaking, &c. which is also manifest from all those Examples Deduced by the Apostle throughout that whole Chapter; whose Faith was founded neither up∣on any outward Testimony, nor upon the Voice or Writing of man; but upon the Revelation of God's Will manifest unto them and in them. As in the Example of Noah, v. 7. thus, By Faith Noah being warned of God of things not seen, as yet moved with fear prepared an Ark to the saving of his house; by the which he Condemned the World, and became Heir of the Righteousness which is by Faith. What was here the Object of Noah's Faith, but God speaking unto him? He had not the Writings nor Prophecy∣ings of any going before, nor yet the Concurrence of any Church or Peo∣ple to strengthen him; and yet his Faith in the Word, by which he Contradicted the whole World, saved him and his House. Of which also Abraham is set forth as a singular Example, being therefore called the Father of the Faithful; who is said Against hope to have believed in hope, in that he not only willingly forsook his Father's Country, not knowing whether he went; In that he believed concerning the Coming of Isaac, though Contrary to natural Probability; but above all, In that he Refused not to offer him up, not doubting, but God was able to raise him from the dead: of whom it is said, that in Isaac shall thy Seed be called: And last of all, In that he rested in the Promise, that his Seed should possess the Land, wherein himself was but a Pilgrim; and which to them was not to be fulfilled, while divers Ages after. The Object of Abraham's Faith in all this was no other, but Inward and Immediate Revelation, or God signi∣fying his Will unto him inwardly and immediately by his Spirit.

But because in this part of the Proposition we made also mention of External Voices, Appearances and Dreams in the Alternative; I think also fit to speak hereof, what in that respect may be Objected: to wit;

That those, who found their Faith now upon immediate and objective Revelation, ought to have also outward Voices or Visions, Dreams or Ap∣pearances for it.

[Answ.] It is not denied, but God made use of the Ministry of Angels, who in the Appearance of men spake outwardly to the Saints of old; and that he did also Reveal some things to them in Dreams and Visions: none of which we will affirm to be Ceased, so as to limit the power and liberty of God in manifesting himself towards his Children. But while we are considering the Object of Faith, we must not stick to that, which is but circumstantially and accidentally so; but to that, which is universally and substantially so.

Next again, we must distinguish betwixt that, which in it self is sub∣ject to Doubt and Delusion, and therefore is received for and because of another; and that, which is not subject to any Doubt, but is received sim∣ply for and because of it self, as being Prima Veritas, the very first and original Truth. Let us then consider, how, or how far these outward Voices, Appearances and Dreams were the Object of the Saints Faith? Was it, because they were simply Voices, Appearances or Dreams? Nay, Cer∣tainly: We know, and They were not ignorant, that the Devil can form a sound of words, and convey it to the outward Ear; That he can easily deceive the outward Senses, by making things to Appear, that are not. Yea, do we not see by daily Experience, that the Jugglers and Mounte∣banks can do as much as all that, by their Legerdemain? God forbid

then, that the Saints Faith should be founded upon so fallacious a Foun∣dation, as man's outward and fallible Senses! What made them then give credit to these Visions? Certainly nothing else, but the secret Testimony of God's Spirit in their hearts, assuring them, that the Voices, Dreams and Visions were of and from God. Abraham believed the Angels; but who told him, that these Men were Angels? we must not think, his Faith then was built upon his outward Senses; but proceeded from the secret Perswasion of God's Spirit in his heart. This then must needs be acknowledged to be originally and principally the Object of the Saints Faith, without which there is no true and certain Faith, and by which many times Faith is begotten and strengthened, without any of these outward or visible Helps: As we may observe in many passages of the Holy Scripture, where it is only mentioned, And God said, &c. And the word of the Lord came unto such and such, saying, &c.

But if any one should pertinaciously affirm, That this did Import an Outward, Audible Voice to the Carnal Ear.

I would gladly know, what other Argument such a one could bring for this his Affirmation, saving his own simple Conjecture? It is said indeed, [Answ.] The Spirit witnesseth with our Spirit; but not to our outward Ears, Rom. 8.16. And seeing, the Spirit of God is within us, and not without us on∣ly, it speaks to our Spiritual, and not to our Bodily Ear. Therefore I see no Reason, where it's so often said in Scripture, The Spirit said, moved, hindered, called such or such a one to do or forbear such or such a thing, That any have to Conclude, that this was not an Inward Voice to the Ear of the Soul, rather than an outward Voice to the bodily Ear. If any be otherwise minded, let them (if they can) produce their Arguments; and we may further Consider of them. From all then, which is above-declared, I shall deduce an Argument, to conclude the Probation of this Assertion, thus;

That which any one firmly believes, as the Ground and Foundation of his hope in God and Life Eternal, is the formal Object of his Faith: But

The Inward and Immediate Revelation of God's Spirit speaking in and unto the Saints, was by them believed, as the Ground and Founda∣tion of their hope in God and Life Eternal; Therefore

These Inward and Immediate Revelations were the formal Object of their Faith.

§ IX. That which now cometh under Debate, is what we have As∣serted [Assert. V] in the last place, to wit, That the same continueth to be the Ob∣ject of the Saints Faith unto this day. Many will Agree, [Proved.] to what we said before; who Differ from us herein.

There is nevertheless a very firm Argument Confirming the Truth of this Assertion, included in the Proposition it self, to wit; That the Object of the Saints Faith is the same in all Ages, though held forth un∣der divers Administrations: Which I shall reduce to an Argument, and prove thus; First:

Where the Faith is one, the Object of the Faith is one: But—

The Faith is one: Therefore — &c.

That the Faith is one, is the express words of the Apostle, Eph. 4.5. who placeth the One Faith with the One God, importing no less, than that to Affirm Two Faiths, is as Absurd, as to Affirm Two Gods.

Moreover, If the Faith of the Ancients were one and the same with ours, i. e. agreeing in Substance therewith, and receiving the same Defini∣tion, it had been impertinent for the Apostle, Hebr. 11. to have illustra∣ted

the Definition of our Faith by the Examples of that of the Ancients; or to go about to move us by the Example of Abraham, if Abraham's Faith were different in nature from ours: Nor doth hence any Difference arise, because they believed in Christ with respect to his Appearance out∣wardly, as future; and we, as already Appeared. For nor did they then so believe in him to come, as not to feel him present with them, and wit∣ness him near; seeing the Apostle saith, They all drank of that spiritual Rock, which followed them, which Rock was Christ: Nor do we so believe concerning his Appearance past, as not also to feel and know him present with us, and to feed upon him; Except Christ (saith the Apostle) be in you, ye are Reprobates: so that both our Faith is one, terminating in one and the same thing. And as to the other Part or Consequence of the Antecedent, to wit, That the Object is one, where the Faith is one; the Apostle also pro∣veth it in the fore-cited Chapter, where he makes all the Worthies of old Examples to us. Now wherein are they Imitable, but because they be∣lieved in God? and what was the Object of their Faith, but inward and immediate Revelation, as we have before proved? Their Example can be no ways applicable to us, except we believe in God, as they did, that is, by the same Object. The Apostle clears this yet further by his own Ex∣ample, Gal. 1.16. where he saith, So soon as Christ was revealed in him, he consulted not with flesh and blood, but forthwith believed and obeyed: The same Apostle Hebr. 13. vers. 7, 8. where he exhorteth the Hebrews to follow the Faith of the Elders, adds this Reason; Considering the end of their Conversation, Jesus Christ, the same to day, yesterday and for ever: hereby notably insinuating, that in the Object there is no Alteration.

If any now Object The diversity of Administration.

[Answ.] I Answer; That altereth not at all the Object: for the same Apostle mentioneth this Diversity three times, 1 Cor. 12.4, 5, 6. centred always in the same Object, the same Spirit, the same Lord, the same God.

But further: If the Object of Faith were not one and the same both to us and to them, then it would follow, that we were to know God some other way, than by the Spirit: But this were Absurd; Therefore, &c.

Lastly, This is most firmly proved from a Common and Received Maxim of the School-men, to wit, Omnis actus specificatur ab Objecto, Every Act is specified from its Object: from which (if it be true, as they ac∣knowledge; though for the sake of many I shall not recur to this Argu∣ment, as being too nice and Scholastick; neither lay I much stress upon those kind of things, as being that, which commends not the Simplicity of the Gospel) If the Object were different, then the Faith would be different also.

Such as deny this Proposition now adays, use here a Distinction, grant∣ing, That God is to be known by his Spirit; but again denying, That it is Immediate or Inward, but in and by the Scriptures, in which the mind of the Spirit (as they say) being fully and amply expressed, we are thereby to know God, and be led in all things.

As to the Negative of this Assertion, That the Scriptures are not suffici∣ent, neither were ever appointed to be the adequate and only Rule, nor yet can guide or direct a Christian in all those things, that are needful for him to know, We shall leave that to the next Proposition to be Examin∣ed: What is proper in this place to be proved, is, That Christians now are to be led inwardly and immediately by the Spirit of God, even in the same manner (though it befall not to many to be led in the same measure) as the Saints were of old.

§ X. I shall prove this by divers Arguments: and first from the Pro∣mise of Christ in these words, Joh. 14.16. And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever. Vers. 17 Even the Spirit of Truth, whom the World cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. Again vers. 26. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance. And 16.13. But when that Spirit of Truth shall come, he shall lead you into all Truth; for he shall not speak of himself, but whatsoever he shall hear, he shall speak, and shall declare unto you things to come. We have here first, Who this is? and that is divers ways expressed: to wit, The Comforter, the Spirit of Truth, the Holy Ghost, the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the Sottishness of those Socinians and other Carnal Christians, who neither know nor acknowledge any internal Spirit or Power, but that which is meerly Natural; by which they sufficiently declare themselves to be of the World, who cannot receive the Spirit, because they neither see him nor know him. Secondly; Where this Spirit is to be? He dwelleth with you, and shall be in you. And Thirdly, What his Work is? He shall teach you all things, and bring all things to your remem∣brance, and guide you into all Truth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

As to the first: Most do acknowledge, that there is nothing else under∣stood, than what the plain words signify: Which is also Evident by ma∣ny [Query I] other places of Scripture, that will hereafter occur; neither do I see, how such as Affirm otherways, can avoid Blasphemy. For if the Comfor∣ter, the Holy Ghost and Spirit of Truth be all one with the Scriptures, then it would follow, that the Scriptures is God; seeing it is true, that the Holy Ghost is God. If these mens Reasoning might take place, wherever the Spirit is mentioned in relation to the Saints, thereby might be tru∣ly and properly understood the Scriptures; Which what a Non-sensical Monster it would make of the Christian Religion, will easily appear to all men. As where it is said, A manifestation of the Spirit is given to every man to profit withal, it might be rendred thus; A manifestation of the Scriptures is given to every man to profit withal; What notable Sense this would make, and what a Curious Interpretation, let us consider by the Sequel of the same Chapter, 1 Cor. 12.9, 10, 11. To another the gifts of healing by the same Spirit, to another the working of miracles, &c. but all these worketh that one and the self-same Spirit, dividing to every man severally, as he will: What would now these great Masters of Reason, the Socinians, Judge if we should place the Scriptures here instead of the Spirit? Would it answer their Reason which is the great guide of their Faith? Would it be good and sound Reason, in their Logical Schools to affirm, That the Scrip∣ture divideth severally as it will, and giveth to some the gift of healing, to others the working of miracles? If then this Spirit, a Manifestation whereof is given to every man to profit withal, be no other, than that Spirit of Truth before-mentioned, which guideth into all Truth, this Spi∣rit of Truth cannot be the Scripture. I could infer an hundred more Absurdities of this kind upon this sottish Opinion; but what is said, may suffice: For even some of themselves being at times forgetful or ashamed of their own Doctrine, do acknowledge, That the Spirit of God is another thing, and distinct from the Scriptures to guide and influence the Saints.

Secondly, That this Spirit is inward, in my opinion needs no Interpre∣tation,

nor Commentary. He dwelleth with you and shall be in you: This indwelling of the Spirit in the Saints, as it is a thing most needful to be known and believed, so it is as positively asserted in the Scripture, as any thing else can be. If so be the Spirit of God dwell in you, saith the Apostle [Query II] to the Romans 8.9. and again: Know ye not, that ye are the Temple of the Holy Ghost, and that the Spirit of God dwelleth in you? 1 Cor. 6.19. with∣out this the Apostle reckoneth no man a Christian. If any man (saith he) have not the Spirit of Christ, he is none of his. These words immediately follow those above-mentioned out of the Epistle to the Romans, But ye are not in the flesh, if so be the Spirit of God dwell in you: The Context of which sheweth, that the Apostle reckoneth it the main Token of a Christian both positively and negatively. For in the former verses he sheweth how the Carnal mind is enmity against God; and that such, as are in the flesh, cannot please him: Where subsuming he adds concerning the Romans, That they are not in the flesh, if the Spirit of God dwell in them. What is this but to Affirm, that they, in whom the Spirit dwells, are no longer in the flesh, nor of those, who please not God; but are be∣come Christians indeed? Again in the next verse he Concludes Nega∣tively, That if any man have not the Spirit of Christ he is none of his, that is, he is no Christian. He then, that acknowledges himself Ignorant, and a Stranger to the Inward In-being of the Spirit of Christ in his heart, doth thereby acknowledge himself to be yet in the Carnal mind, which is Enmity to God; to be yet in the flesh, where God cannot be pleased: and in short (whatever he may otherways know or believe of Christ, or however much skill'd or acquainted with the letter of the Holy Scripture) not yet to be (notwithstanding all that) Attained to the least desire of a Christian, yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcase of a man, when the Soul and Spirit is departed, remains a Man; which the living can no more abide, but do bury out of their sight, as the noisom and useless thing, however accep∣table it hath been, when actuated and moved by the Soul. Lastly, What∣soever [Query III] is Excellent, whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable in the Christian Faith, is Ascribed to this Spirit; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christian in all Ages attributed their Strength and Life. It is by this Spirit, that they avouch themselves to have been Converted to God; to have been Redeemed from the world; to have been Strengthened in their Weakness; Comforted in their Afflictions; Con∣firmed in their Temptations; Imboldened in their Sufferings, and Trium∣phed in the midst of all their Persecutions. Yea, the Writings of all true Christians are full of the Great and Notable things, which they all af∣firm themselves to have done by the Power and Vertue, and Efficacy of the Spirit of God working in them. It is the Spirit, that quickeneth, Joh. 6.63. It was the Spirit, that gave them Ʋtterance, Acts 2.4. It was the Spirit, by which Stephen spake, that the Jews were not able to Resist, Acts 6.10. It is such, as walk after the Spirit, that receive no Condemnation, Rom. 8 1. It is the Law of the Spirit, that makes free, v. 2. It is by the Spirit of God dwelling in us, that we are Redeemed from the Flesh and from the Carnal mind, v. 9. It is the Spirit of Christ dwelling in us, that quickeneth our mortal bodies, v. 11. It is through this Spirit, that the deeds of the body are Mortified, and Life Obtained, v. 13. It is by

this Spirit, that we are Adopted, and cry, ABBA Father, v. 15. It is this Spirit, that beareth witness with our spirits, that we are the Children of God, v. 16. It is this Spirit, that helpeth our infirmities, and maketh intercession for us with groanings, which cannot be uttered, v. 26. It is by this Spirit, that the glorious things, which God hath laid up for us, which neither outward ear hath heard, nor outward eye hath seen, nor the heart of man conceived (by all his Reasonings) are Revealed unto us, 1 Cor. 2.9, 10. It is by this Spirit, that both Wisdom and Knowledge, and Faith and Miracles, and Tongues and Prophecies are obtained, 1 Cor. 12.8, 9, 10. It is by this Spirit that we are all baptized into one body, v. 13. In short, what thing relating to the Salvation of the Soul, and to the Life of a Christian is rightly per∣formed, or effectually obtained without it? And what shall I more say? 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 those many Testimonies, whereby this Truth is Confirmed. Wherefore, besides what is above-mentioned out of the Fa∣thers (whom all pretend to Reverence) and those of Luther and Melanch∣thon, I shall deduce yet one observable Testimony out of Calvin, because 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 so, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reason can move them, they may at least be Reproved by the words of their own Master, who saith in the third Book of his Institutions, cap. 2. on this wise:

But they alledge; It is a bold presumption for any one to pretend to an undoubted Knowledge of God's Will; which (saith he) I should grant unto them, if we should ascribe so much to our selves, as to subject the Incomprehensible Counsel of God to the Rashness of our Ʋnderstandings. But while we simply say with Paul, That we have received not the spirit of this world; but the Spirit, which is of God, by whose Teaching we know those things, that are given us of God? what can they prate against it, without Reproaching the Spirit of God? For if it be a horrible Sacriledge, to accuse any Revelation coming from him either of a Lie, of Ʋncertainty, or Ambiguity; in Asserting its Certainty, wherein do we offend? But they cry out, That it is not without great temerity, that we dare so boast of the Spirit of Christ. Who would believe, that the Sottish∣ness of these men were so great (who would be Esteemed the Masters of the World) that they should so fail in the first Principles of Religion? Verily, I could not believe it, if their own Writings did not Testify so much. Paul accounts 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 Spirit of God. He will have us call God Father, the Spirit dictating that Term unto us; which only can witness to our spirits, that we are the Sons of God: These, though they cease not to Call upon God, do nevertheless demit the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the Sons of God, or the Servants of Christ, who are not led by his Spirit; but these feign a Christianity, that needs not the Spirit of Christ. He makes no hope of the blessed Resurrection, unless we feel the Spirit residing in us; but these feign a hope without any such a feeling. But perhaps they will Answer, That they deny not, but that it is necessary 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, whether they have Christ? whom whosoever acknowledges not dwelling in him, is a Repro∣bate. By the Spirit, which he hath given us (saith John) we know, that he abideth in us: And what do we then else, but call in question Christ his promise, while we would be esteemed the Servants of God without his Spirit, which he declared, he would pour-out upon all his? Seeing these things are the first Grounds of Piety, it is miserable blind∣ness to accuse Christians of Pride, because they dare glory of the Pre∣sence of the Spirit, without which glorying Christianity it self could not be. But by their Example they declare, how truly Christ spake, saying, That his Spirit was unknown to the World; and that those on∣ly acknowledge it, with whom it remains.

Thus far Calvin.

If therefore it be so, why should any be so Foolish, as to deny, or so Ʋnwise, as not to seek aster this Spirit, which Christ hath promised shall dwell in his Children? They then, that do suppose the In∣dwelling and Leading of this Spirit to be Ceased, must also suppose Christianity to be Ceased, which cannot subsist without it.

[Query III] Thirdly: What the Work of this Spirit is, is partly before shewn, which Christ compriseth in two or three things; He will Guide you into all Truth, he will Teach you all things, and bring all things to your Remem∣brance. Since Christ hath provided for us so good an Instructor, what need we then lean so much to those Traditions and Commandments of men, wherewith so many Christians have burthened themselves? What need we set up our own Carnal and Corrupt Reason for a Guide to us in matters Spiritual, as some will needs do? May it not be Complain∣ed of all such, as the Lord did of old concerning Israel by the Prophets, Jer. 2.13. For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters, and hewed them out Cisterns, broken Cisterns, that hold no water. Have not many Forsaken? Do not many Deride and Reject this Inward and Immediate Guide, this Spirit, that leads into all Truth? and cast up to themselves other ways, broken Ways 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 Lusts, and sinful Affections, whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth.

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 inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance as well to the Church in general in all Ages, as to every Individual Member in par∣ticular; 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 for ever, 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.

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—

Every true Christian hath the Spirit of God dwelling and abiding in him.

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 is 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 Chri∣stian, whatsoever is needful for him to know, &c.

§ 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 inlightning their understandings to understand and be∣lieve the Truth delivered in the Scriptures; but not at all by present∣ing 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.

This Opinion, though somewhat more tolerable than the former, [Answ.] is nevertheless not altogether according to Truth, neither doth it reach the fulness of it.

First: Because there be many Truths, which, as they are Applicable to [Arg. I] Particulars and Individuals, and most needful to be known by them, are no wise to be found in the Scripture, as in the following Proposi∣tion shall be shewn.

Besides, the Arguments already adduced do prove, that the Spirit doth not only subjectively help us to discern Truths elsewhere delivered; but also Objectively 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 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 [Arg. II] New Covenant is Expressed in divers places: and—

[Proof 1] First, Isa. 59 21. As for me, this is my Covenant with them, saith the Lord; My Spirit, that is upon thee, and my Words, which I have put in∣to 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. By the latter part of this is sufficiently ex∣pressed the Perpetuity and Continuance of this Promise, It shall not de∣part, saith the Lord, from henceforth and for ever. In the former part is the Promise it self, which is, The Spirit of God being upon them, and the Words of God being put into their mouths.

First: This was Immediate; for there is no mention 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, shall put into your mouths.

Secondly: This must be Objectively; for [the Words put into the mouth] are the Object presented by him. He saith not, The words, which ye shall see written, my Spirit shall only Inlighten your understandings to Assent unto; but positively, My Words, which I have put into thy mouth, &c. From whence I Argue thus:

Ʋpon 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.

[Proof 2] Secondly: The Nature of the New Covenant is yet more amply expres∣sed Jer. 31.33. which is again repeated and re-asserted by the Apostle Hebr. 8.10. in these words; For this is the Covenant, that I will make with the house of Israel in 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 it is Inward, written in the Heart. Of old the People depended upon their Priests for the Know∣ledge of God; but now they have all a Certain and Sensible Knowledge of him: concerning which Augustine speaketh well in his Book de Literâ & 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 Im∣planted Law? Lex scripta vel Lex indita? Which he thus resolves, Affirm∣ing; That the New Law, or the Gospel is not properly a Law written, as the old was▪ but Lex indita, an implanted Law▪ and that the Old Law was writ∣ten 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 preferrable 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 desira∣ble thing to Converse with God Immediately, than only Mediately, as being a higher and more glorious Dispensation: and yet these men acknowledge, that many under the Law had Immediate Converse with God; whereas they now cry, It is Ceased.

Again: Ʋnder 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 mens Judgment) we are in a far worse Condition, having nothing, but the Outward Letter of the Scripture to guess and divine from; concerning 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 Ʋnerring 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 being then 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 E∣very true Christian under the New Covenant; Therefore—

The Object of Faith and Revelation of the Knowledge of God to Eve∣ry true Christian is Inward, Immediate and Objective.

The Assumption is the express words of Scripture: The Proposition then must needs be True, except That which is put into the mind, and written in the heart, were either not Inward, not Immediate, or not Ob∣jective; which is most Absurd.

§ XII. The Third Argument is from these words of John, 1 John 2. [Arg. III] vers. 27. But the Anointing, which ye have received of him, abideth in you, and ye need not, that any man teach you; but the same Anointing teacheth you of all things, and is Truth, and no Lie: and even as it hath taught you, ye shall abide in him.

First: This could not be any special, peculiar or extraordinary Priviledge, but that, which is Common to all the Saints; it being a general Epistle, directed to all them of that Age.

Secondly: The Apostle proposeth this Anointing in them, as a more cer∣tain Touch-stone for them, to discern and try Seducers by, even than his own Writings: for having in the former verse said, that he had Written some things to them concerning such as Seduced them; he begins the next Verse, But the Anointing, &c. and ye need not, that any man Teach you, &c. Which infers, that having said to them what can be said, he Refers them for all to the Inward Anointing (which teacheth all things) as the most firm, constant and certain Bulwark against all Seducers.

And Lastly: That it is a Lasting and Continuing thing. The Anointing which abideth; if it had not been to Abide in them, it could not have Taught them all things, neither Guideth them against all hazzard. From which I Argue thus;

He that hath an Anointing abiding in him, which teacheth him all

things, so that he needs no man to Teach him, hath an Inward and Immediate Teacher, and hath some things inwardly and immediately Revealed unto him: But—

The Saints have such an Anointing; Therefore, &c.

I could prove this Doctrine from many more places of Scripture; which for brevities sake I omit: And now come to the Second Part of the Pro∣position, where the Objections usually formed against it are Answered.

§ XIII. The most Usual is, That these Revelations are Ʋncertain;

[Answ.] But this bespeaketh much Ignorance in the Opposers: for we distin∣guish betwixt the Thesis and the Hypothesis; that is, betwixt the Proposi∣tion and Supposition. For it is one thing to Affirm, That the true and undoubted Revelation of God's Spirit is Certain and Infallible; and a∣nother thing to Affirm, That this or that particular Person or People is led infallibly by this Revelation, in what they speak or write, because they Affirm themselves to be so Led by the Inward and Immediate Revelati∣on of the Spirit: The first is only by us Asserted; the latter may be called in Question. The Question is not, Who are, or are not so Led? but Whether all ought not, or may not be so Led?

Seeing then, we have already proved, that Christ hath promised his Spi∣rit to lead his Children, and that every one of them both ought, and may be Led by it; If any depart from this certain Guide in deeds, and yet in words pretend to be Led by it into things, that are not good, it will not from thence follow, that the true Guidance of the Spirit is Ʋncertain, or ought not to be followed; no more, than it will follow, that the Sun shew∣eth not Light, because a blind man, or one who wilfully shuts his Eyes, falls into a Ditch at noon day for want of Light: or, that no words are spoken, because a deaf man hears them not: or that a Garden full of fra∣grant flowers has no sweet smell, because he, that has lost his Smelling, doth not smell it: The Fault then is in the Organ, and not in the Object.

All these Mistakes therefore are to be ascribed to the weakness or wick∣edness of men, and not to that Holy Spirit. Such as bend themselves most against this certain and infallible Testimony of the Spirit, use commonly to alledge the Example of the Old Gnosticks; and the late Monstrous and Mischievous Actings of the Anabaptists of Munster: all which toucheth us nothing at all, neither weakens a whit our most True Doctrine. Where∣fore as a most sure Bulwark against such kind of Assaults was subjoined that other part of our Proposition, thus; Moreover these Divine and Inward Revelations, which we Establish as absolutely Necessary for the founding of the true Faith, as they do not, so neither can they at any time Contradict the Scriptures-Testimony, or sound Reason.

Besides the intrinsick and undoubted Truth of this Assertion We can boldly Affirm it from our certain and blessed Experience. For this Spirit never deceived us, never acted nor moved us to any thing, that was amiss; but is clear and manifest in its Revelations, which are evi∣dently discerned of us, as we wait in that pure and undefiled Light of God (that proper and fit Organ) in which they are Received. There∣fore if any Reason after this manner; That—

Because some Wicked, Ʋngodly, Devilish Men have committed Wicked Actions, and have yet more wickedly Asserted, that they were led into those things by the Spirit of God: Therefore—

No man ought to lean to the Spirit of God, or seek to be led by it.

I utterly deny the Consequence of this Proposition; which, were it to

be received, as True, then would all Faith in God and Hope of Salva∣tion become Ʋncertain, and the Christian Religion be turned into meer Scepticism. For after the same manner I might Reason thus;

Because Eve was deceived by the Lying of the Serpent;

Therefore she ought not to have trusted to the Promise of God.

Because the Old World was deluded by Evil Spirits:

Therefore ought neither Noah, nor Abraham, nor Moses to have trusted the Spirit of the Lord.

Because a lying Spirit spake through the four hundred Prophets, that perswaded Achab to go up and fight at Ramoth Gilead;

Therefore the Testimony of the true Spirit in Micaiah was uncer∣tain and dangerous to be followed.

Because there were seducing Spirits crept into the Church of old:

Therefore it was not good, or Ʋncertain, to follow the Anointing, which taught all things, and is Truth, and no Lie.

Who dare say, that this is a necessary Consequence? Moreover not only the Faith of the Saints, and Church of God of old is hereby rendered Ʋncertain; but also the Faith of all sorts of Christians now is liable to the like hazzard; even of those, who seek a Foundation for their Faith elsewhere, than from the Spirit. For I shall prove by an Inevitable Argu∣ment Ab Incommodo, i. e. from the Inconveniency of it, That if the Spirit be not to be followed upon that account, and that men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then nor Tradition, nor the Scriptures, nor Reason, which the Papists, Protestants and Socinians do respectively make the Rule of their Faith, are any whit more Certain. The Romanists reckon it an Error to Celebrate Easter any other ways, than that Church doth; This can only be decided by Tradition: And yet the Greek Church, which equally layeth claim to Tradition with her self, doth it otherwise. Yea, so little effectual is Tradition to decide the Case, that Polycarpus, the Disciple of John, and Anicetus the Bishop of Rome, who immediately suc∣ceeded them (according to whose Example both sides Concluded, the Question ought to be Decided) could not Agree: Here of necessity one behoved to Err, and that following Tradition: Would the Papists now judge, we dealt fairly by them, if we should thence Aver, That Tra∣dition is not to be Regarded? Besides in a matter of far greater Im∣portance the same Difficulty will occur; to wit, in the Primacy of the Bishop of Rome: for many do Affirm, and that by Tradition, That in the first six hundred years the Roman Prelates never assumed the Title of Ʋniversal Shepherd, nor were acknowledged as such. And (as that, which altogether overturneth this Presidency) there are, that Al∣ledge, and that from Tradition also, That Peter never saw Rome: and that therefore the Bishop of Rome cannot be his Successor. Would ye Romanists think this Sound Reasoning, to say, as ye do?

Many have been Deceived, and Erred grievously in trusting to Tradi∣tion:

Therefore we ought to reject all Traditions, yea even those, by which we Affirm the Contrary, and, as we think, prove the Truth?

Lastly: In the Council of Florence the Chief Doctors of the Romish and Greek Churches did debate whole Sessions long, concerning the In∣terpretation of one Sentence of the Council of Ephesus, and of Epipha∣nius and Basilius; neither could they ever Agree about it.

Secondly, As to the Scripture, the same difficulty occurreth: the Lu∣therans Affirm, they believe Consubstantiation by the Scripture, which the Calvinists deny; as that which (they say) according to the same Scripture is a Gross Error. The Calvinists again Affirm Absolute Repro∣bation, which the Arminians deny, Affirming the Contrary: wherein both Affirm themselves to be Ruled by the Scripture and Reason in the mat∣ter. Should I Argue thus then to the Calvinists:

Here the Lutherans and Arminians grosly Err by following the Scri∣ture;

Therefore the Scripture is not a good, nor certain Rule: and è contrà.

Would either of them accept of this Reasoning, as good and sound? What shall I lay of the Episcopalians, Presbyterians, Independents and Anabaptists of Great Britain, who are continually buffeting one ano∣ther with the Scripture? To whom the same Argument might be al∣ledged; though they do all unanimously acknowledge it to be the Rule.

And Thirdly, as to Reason, I shall not need to say much: for whence come all the Controversies, Contentions and Debates in the World, but because every man thinks, he follows Right Reason? Hence of old came the Jangles betwixt the Stoicks, Platonists, Peripateticks, Pythagoreans and Cynicks; as of late betwixt the Aristotelians, Cartesians and other Natura∣lists: Can it be thence inferred, or will the Socinians (those great Rea∣soners) allow us to Conclude, Because many, and that very Wise men, have Erred by following (as they supposed) their Reason (and that with what diligence, care and industry they could) to find out the Truth, that there∣fore no man ought to make use of it at all, nor be positive, in what he knows certainly to be Rational? And thus far as to Opinion: the same Ʋncertainty is no less incident unto those other Principles.

§ XIV. But if we come to Practices, though I confess, I do with my whole heart abhor and detest those wild Practices, which are written con∣cerning the Anabaptists of Munster; I am bold to say, as bad, if not worse things have been Committed by those, that lean to Tradition, Scripture and Reason: wherein also they have averred themselves to have been Authorised by these Rules. I need but mention all the Tumults, Sediti∣ons and horrible Blood-shed, wherewith Europe hath been Afflicted these divers Ages, in which Papists against Papists, Calvinists against Calvi∣nists, Lutherans against Lutherans, and Papists, assisted by Protestants a∣gainst other Protestants assisted by Papists have miserably shed ane ono∣thers Blood, hiving and forcing men to kill one another, who were Ignorant of the Quarrel and Strangers to one another: All mean while pretending Rea∣son for so doing, and pleading the Lawfulness of it from Scripture.

For what have the Papists pretended for their many Massacres acted as well in France, as elsewhere, but Tradition, Scripture and Reason? Did they not say, that Reason perswaded them, Tradition allowed them, and Scripture commanded them to persecute, destroy and burn Hereticks, such as denied this plain Scripture, Hoc est Corpus me••m, This is my Bo∣dy? And are not the Protestants Assenting to this Blood-shed, who assert the same thing, and encourage them by burning and banishing, while their Brethren are so treated for the same Cause? Are not the Islands of Great Britain and Ireland (yea, and all the Christian World) a live∣ly Example hereof, which were divers years together as a Theatre of Blood, where many lost their lives, and Numbers of Families were ut∣terly destroyed and ruined? For all which no other Cause was princi∣pally

given, than the Precepts of the Scripture. If we then compare these Actings with those of Munster, we shall not find great difference: for both Affirmed and Pretended, they were Called, and that it was lawful to Kill, Burn and Destroy the Wicked. We must Kill all the Wicked, said those Anabaptists, that we that are the Saints, may possess the Earth: We must burn obstinate Hereticks, say the Papists, that the holy Church of Rome may be purged of Rotten Members, and may live in peace: We must cut-off seducing Separatists, say the Prelatick Protestants, who trouble the peace of the Church, and refuse the Divine Hierarchy and Religious Ceremonies thereof. We must kill, say the Calvinistick Presbyterians, the profane Malignants, who accuse the holy Consistorial and Presbyterian Government, and seek to defend the Popish and Prelatick Hierarchy; as also those other Sectaries, that trouble the Peace of our Church. What Difference, I pray thee, Impartial Reader, seest thou betwixt these.

If it be said, The Anabaptists went without and against the Authority of the Magistrate; so did not the other.

I might easily Refute it, [Answ.] by alledging the mutual Testimonies of these Sects against one another: The Behaviour of the Papists towards Henry the third and fourth of France; Their Designs upon James the sixth in the Gun-Powder Treason: as also their Principle of the Pope's Power to depose Kings for the cause of Heresy, and to absolve their Subjects from their Oath; and give them to others, proves it against them.

And as to the Protestants, how much their Actions differ from those other above-mentioned, may be seen by the many Conspiracies and Tu∣mults, which they have been Active in both in Scotland and England▪ & which they have Acted within these Hundred Years in divers Towns and Provinces of the Nether-Lands. Have they not often times sought not only from the Popish Magistrates, but even from those that had begun to Reform, or that had given them some Liberty of Exercising their Religion, That they might only be permitted without trouble or hinder∣ance to exercise their Religion; promising, they would not hinder or mo∣lest the Papists in the Exercise of theirs? And yet did they not on the Contrary so soon as they had power, trouble and abuse those Fellow-Ci∣tizens, and turn them out of the City? and which is worse, even such, who together with them had forsaken the Popish Religion? Did they not these things in many places against the Mind of the Magistrates? Have they not publickly with Contumelious speeches Assaulted their Ma∣gistrates, from whom they had but just before sought and obtained the free Exercise of their Religion? Representing them, so soon as they op∣posed themselves to their Hierarchy, as if they had regarded neither God nor Religion? Have they not by violent hands possessed themselves of the Popish Churches (so called?) or by force against the Magistrates mind taken them away? Have they not turned out of their Office and Autho∣rity whole Councils of Magistrates, under pretence, that they were Addi∣cted to Popery? Which Popish Magistrates nevertheless they did but a little before acknowledge to be Ordained by God, affirming themselves obliged to yield them obedience and subjection not only for Fear, but for Conscience sake? To whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People is bound to force a wicked Prince to the observation of God's Word? There are many other Instances of this kind to be found in their Histories; not to mention many worse

things, which we know to have been acted in our time, and which for brevities sake I pass by.

I might say much of the Lutherans, whose Tumultuous Actions against their Magistrates not professing the Lutheran Profession, are testified of by several Historians worthy of Credit. Among others I shall propose only one Example to the Reader's Consideration, which fell out at Ber∣lin, in the year 1615.

Where the Seditious Multitude of the Lutheran Citizens being stirred up by the daily Clamours of their Preachers, did not only violently take up the Houses of the Reformed Teachers, overturn their Libraries, and spoil their Furniture; but also with re∣proachful words, yea, and with stones Assaulted the Marquess of Branden∣burgh the Elector's Brother, while he sought by smooth words to quiet the Fury of the Multitude: they killed ten of his Guards, scarcely sparing himself; who at last by Flight Escaped out of their hands.

All which sufficiently declares, that the Concurrence of the Magistrate doth not alter their Principles; but only their Method of Procedure. So that for my own part I see no Difference betwixt the Actings of those of Munster, and these others (whereof the one pretended to be led by the Spirit, the other by Tradition, Scripture and Reason) save this; that the former were rash, heady and foolish in their proceedings, and therefore were the sooner brought to nothing, and so into Contempt and Derision: but the other being more politick and wise in their generation, held it out longer; and so have Authorized their Wickedness more with seeming Authority of Law and Reason. But both their Actings being equally Evil, the Difference appears to me to be only like that, which is betwixt a simple, silly Thief, that is easily Catched and hanged without any more ado; and a Company of Resolute, bold Robbers, who being better guard∣ed, though their Offence be nothing less, yet by violence do (to evite the danger) force their Masters to give them good Terms.

From all which then it evidently follows, that they Argue very ill, that despise and reject any Principle, because men pretending to be led by it, do evil; in case it be not the natural and consequential Tendency of that Principle to lead unto those things, that are evil.

Again: It doth follow, from what is above asserted, that if the Spirit be to be Rejected upon this account, all those other Principles ought on the same account to be Rejected. And for my part, as I have never a whit the lower Esteem of the blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the mind, because wicked men have abused the name of them to cover their wickedness, and deceive the simple; so would I not have any reject or diffide the Certainty of that Ʋnerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth; because some have falsly pretended to it.

§ XV. And because the Spirit of God is the Fountain of all Truth and sound Reason, therefore we have well said, That it cannot Contradict neither the Testimony of the Scripture, nor right Reason: yet (as the Pro∣position it self Concludeth, to whose last part I now come) it will not from thence follow, that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scripture, or of the humane or natural Reason of man, as to a more noble and certain Rule and Touch-stone; for the Divine Revelation and inward Illumination is

that, which is evident by it self; forcing the well-disposed understanding, and irresistibly moving it to Assent by its own Evidence and Clearness, even as the Common Principles of Natural Truths do bow the mind to a Natural Assent.

He that denies this part of the Proposition, must needs Affirm, That the Spirit of God neither can, nor ever hath manifested it self to man with∣out the Scripture, or a distinct discussion of Reason: or, That the Efficacy of this Supernatural Principle working upon the Souls of men, is less Evident, than natural Principles in their common Operations: Both which are false.

For First, through all the Scriptures we may observe, that the Manife∣station and Revelation of God by his Spirit to the Patriarchs, Prophets and Apostles was Immediate and Objective, as is above proved; which they did not examin by any other Principle, but their own Evidence and Clearness.

Secondly, To say, that the Spirit of God has less Evidence upon the mind of man, than natural Principles have, is to have too mean and low thoughts of it. How comes David to invite us to Taste and see, that God is good, if this cannot be felt and tasted? This were enough to overturn the Faith and Assurance of all the Saints both now and of old. How came Paul to be perswaded, That nothing could separate him from the love of God, but by that Evidence and Clearness, which the Spirit of God gave him? The Apostle John, who knew well, wherein the Certainty of Faith Consisted, judged it no ways Absurd, without further Argument to Ascribe his Knowledge and Assurance, and that of all the Saints hereunto, in these words; Hereby know we, that we dwell in him, and he in us, be∣cause he hath given us of his Spirit, 1 Joh. 4.13. and again John 5.6. It's the Spirit, that beareth witness, because the Spirit is Truth.

Observe the Reason brought by him, Because the Spirit is Truth; Of whose Certainty and Infallibility I have heretofore spoken. We then Trust to and Confide in this Spirit, because we know and certainly believe, that it can only Lead us a-right, and never Mis-lead us: and from this Certain Confidence it is that we Affirm, That no Revelation coming from it, can ever Contradict the Scriptures-Testimony, nor right Reason: not as making this a more Certain Rule to our selves; but as Condescending to such, who not discerning the Revelations of the Spirit, as they pro∣ceed purely from God, will Try them by these Mediums; yet those, that have the Spiritual Senses, and can savour the things of the Spirit, as it were in primâ Instantiâ, i. e. at the first blush, can discern them without, or before they Apply them either to Scripture or Reason. Just as a good Astronomer can Calculate an Eclipse Infallibly, by which he can Con∣clude (if the Order of Nature Continue, and some strange and Ʋnnatu∣ral Revolution Intervene not) there will be an Eclipse of the Sun or Moon such a day and such an hour; yet can he not perswade an Ignorant Rustick of this, until he Visibly see it: So also a Mathematician can In∣fallibly know by the Rules of Art, that the Three Angles of a Right-an∣gled Triangle are Equal to Two Right-Angles; yea, can know them more certainly, than any man by measure. And some Geometrical Demonstra∣tions are by all acknowledged to be Infallible; which can be scarcely discerned or proved by the Senses: Yet if a Geometer be at the pains to Certify some Ignorant Man concerning the Certainty of this Art, by condescending to measure it, and make it obvious to his Senses, it will not thence follow, that that Measuring is so Certain, as the Demonstra∣tion it self; or that the Demonstration would be Ʋncertain without it.

§ XVI. But to make an end, I shall add one Argument to prove, That this Inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain and unmoveable Foundation of all Christian Faith: which Argument, when well weighed, I hope, will have weight with all sorts of Christians; and it is this:

That which all Professors of Christianity (of whatsoever kind) are for∣ced ultimately to recur unto, when pressed to the last, That, for and because of which all other Foundations are Recommended and Ac∣counted worthy to be believed, and without which they are granted to be of no weight at all; must needs be the only, most true, certain and unmoveable Foundation of all Christian Faith: But—

Inward, Immediate, Objective Revelation by the Spirit is that, which all Professors of Christianity of whatsoever kind, are forced ulti∣mately to recur unto, &c.

Therefore, &c.

The Proposition is so Evident, that it will not be denied: The Assum∣ption shall be proved by parts.

And first: As to the Papists, They place their Foundation in the Judg∣ment of the Church and Tradition. If we press them to say, Why they believe, as the Church doth? Their Answer is, Because the Church is always led by the Infallible Spirit: So here the Leading of the Spirit is the utmost Foundation. Again: If we ask them, Why we ought to trust Tradition? They Answer, Because those Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers by the Revelation of the Holy Ghost Commanded the Church to observe them. Here again all lands in the Revelation of the Spirit.

And for the Protestants and Socinians, both which acknowledge the Scriptures to be the Foundation and Rule of their Faith, the one, as sub∣jectively influenced by the Spirit of God to use them; the other, as ma∣naging them with and by their own Reason: Ask both, or either of them, Why they trust the Scriptures, and take them to be their Rule? Their Answer is, Because we have in them the Mind of God delivered unto us by those, to whom these things were inwardly, immediately and objectively Revealed by the Spirit of God: And not because this or that man wrote them; but because the Spirit of God dictated them.

It is strange then, that men should render that so Ʋncertain and Dan∣gerous to follow, upon which alone the Certain Ground and Foundation of their own Faith is built. Or that they should shut themselves out from that holy fellowship with God, which only is enjoyed in the Spirit, in which we are commanded both to walk and live?

If any reading these things, find themselves moved by the strength of these Scripture-Arguments to Assent and Believe such Revelations ne∣cessary, and yet find themselves Strangers to them (which, as I observed in the beginning, is the Cause, that this is so much gainsaid and contra∣dicted) Let them know, that it is not, because it is Ceased to become the Priviledge of every Christian, that they do not feel it; but rather be∣cause they are not so much Christians by Nature, as by Name. And let such know, that the Secret Light, which shines in the heart, and reproves Ʋnrighteousness, is the small beginnings of the Revelations of God's Spirit; which was first sent into the World to Reprove it of sin, Joh 16.8. And as by forsaking Iniquity thou com'st to be acquainted with that Heaven∣ly Voice in thy heart, thou shalt feel, as the Old Man, the Natural Man,

that savoureth not the things of God's Kingdom, is put off with his evil and corrupt Affections and Lusts, I say, thou shalt feel the New Man, the Spiritual Birth and Babe Raised, which hath its Spiritual Senses, and can [Prop. 3] see, feel, taste, handle and smell the things of the Spirit: but till then, the Knowledge of things Spiritual is but as an Historical Faith. But as the Description of the Light of the Sun, or of curious Colours to a blind Man, who, though of the largest Capacity, cannot so well understand it by the most acute and lively Description, as a Child can by Seeing them; So neither can the Natural man of the largest Capacity, by the best words, even Scripture words, so well understand the Mysteries of God's Kingdom, as the least and weakest Child, who tasteth them, by ha∣ving them Revealed inwardly and objectively by the Spirit.

Wait then for this in the small Revelation of that pure Light, which first Reveals things more known; and, as thou becom'st fitted for it, thou shalt Receive more and more, and by a living Experience easily Refute their Ignorance, who ask, How dost thou know, that thou art acted by the Spirit of God? which will appear to thee a Question no less Riculous, than to ask one, whose Eyes are open, How he knows, the Sun shines at Noon-day? And though this be the surest and certainest way to answer all Objections; yet by what is above-written, it may appear, that the mouths of all such Opposers, as deny this Doctrine, may be shut by Ʋn∣questionable and Ʋnanswerable Reasons.

Notes

• Revelations by Apostate Christians Rejected.
• Knowledge Spiritual and Literal distin∣guished.
• Aug. ex Tract. Epist. Joh. 3.
• Clem. Alex. Lib. 1. Strom.
• Paedag.
• Tertullianus Lib. de Veland. Virginibus, Cap. 1.
• Hieron. E∣pist. Paulin. 103.
• Athanasius, de Incarnatio∣ne Verbi Dei.
• Greg. Mag. Hom. 30. upon the Gospel.
• Cyril. Alex. In Thesauro Lib. 13. Cap. 3
• Bernard. in Psal. 84.
• Lutherus.
• Phil. Melanch∣thon.
• By the Spi∣rit alone God is known.
• Dr. Smith of Cambridge concerning Book-Divinity.
• Apostacy and a false Know∣ledge Intro∣duced.
• ••••ristianity is become an Art acquired by human Sci∣ence and Indu∣stry.
• By Revela∣tion is the true Knowledge of God.
• Abel, Seth, Noah, &c. In∣stanced.
• Proved.
• John 1.1, 2, 3.
• Eph. 3.9.
• The Things of God are known by the Spirit of God.
• No man can call Jesus Lord, &c.
• Spiritual Truths are Lies spoken by Carnal men.
• Like the pratling of a Parret.
• That Reve∣lation is by the Spirit of God.
• Object.
• Sanctum Sanctorum.
• None shut out from this Immediate Fellowship.
• What Faith is?
• The Object of Faith, Deus loquens.
• Noah's Faith.
• Abraham's Faith.
• Object.
• The Mini∣stry of Angels: speaking in the Appear∣ance of men to the Saints of old.
• Revelations by Dreams and Visions.
• Object.
• The Spirit speaks to the Spiritual Ear, not to the Outward.
• The Faith of the Saints of old the same with ours.
• Object.
• Christians are now to be led by the Spirit in the same manner as the Saints of old.
• Who is this Comforter?
• Nonsensical Consequences from the Soci∣nians belief of the Scri∣ptures being the Spirit.
• Where is his place.
• The Spirit within the main To∣ken of a Christian.
• What is his Work?
• The Great and Notable Acts, that have been and are performed by the Spirit in all Ages.
• Calvin of the Necessity of the Spirit's In-dwelling in us.
• Without the Spirit's Presence Christianity must cease.
• What is the Work of the Spirit?
• John 16.13. and 14.26.
• The Spirit the Guide.
• —A perpe∣tual Ordi∣nance to Gods Church and People.
• Object.
• The Lead∣ings of the Spirit.
• 1. Immediate.
• 2. Objective.
• The Diffe∣rence between the Outward and Inward Law.
• The Gospel Dispensation more Glori∣ous, than that under the Law.
• The Anoint∣ing recom∣mended as—
• 1. Common.
• 2. Certain.
• 3. Lasting.
• Object.
• The Cer∣tainty of the Spirit's Gui∣dance proved▪
• —By Expe∣rience.
• The Absur∣dity of the Consequence.
• 1. Instances of Tradition.
• Euseb. Hist. Eccles. lib. 5. cap. 26.
• Conc. Flor. Sess. 5. Docreto quodam Concil. Eph. Act. 6. Sess. 11. & 12. Concil. Flor. Sess. 18, 20. Concil. Flor. Sess. 21. p. 480. & seqq.
• 2. Of Scripture.
• 3. of Reason.
• The Debates hence arising betwixt the old and late Philosophers.
• Anabaptists for their Wild Practices, and Protestants and Papists for their Wars and ••loodshed each pretend∣ing Scripture for it.
• Tradition, Scripture, and Reason made a Cover for Persecution and Murder.
• Object.
• Examples of Popish Cruelties.
• Protestant Violences and Persecutions in Scotland, Eng∣land and Hol∣land.
• Lutheran Seditions a∣gainst the Re∣formed Teach∣ers, and Assault upon the Mar∣quess of Bran∣denburgh, &c. in Germany.
• Let none re∣ject the Cer∣tainty of the Ʋnerring Spi∣rit, because of false Preten∣ders to it.
• The Self Evidence of the Spirit.
• The Spirit contradicts not Scripture, nor Right Reason.
• Natural De∣monstrations from Astronomy and Geometry.
• Immediate Revelation of all Christian Faith, the Im∣moveable Foundation.
• Papists Foundation, their Church and Tradition, Why?
• Protestants and Socinians make the Scriptures their Ground and Foundati∣on, Why?
• Christians by Name and not by Nature hold Revela∣tions ceased contrary to Scripture.
• Who wants his Sight, sees not the Light.