Of Immediate Revelation. §. I.Revelation by Apostate Christians rejected.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 ridiculous: Yea, to that Height are the Generality of Christians apostatized and degenerated, that though there be not any Thing more plainly Asserted, more seriously Recommended, or more certainly Attested 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; insomuch, that once to lay Claim to it, is Matter of Reproach. Whereas of old, none were ever judged Christians, but such as had the Spirit of Christ, Rom. viii. 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. verse 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 an 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 actuated, 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.Knowledge Spiritual and Literal distinguished.For the better understanding then of this Proposition, we do distinguish betwixt the certain Knowledge of God, and the uncertain; betwixt the spiritual Knowledge, and the literal; the saving Heart- §. II.Having then proposed to myself, in these Propositions, to affirm those Things which relate to the true and effectual Knowledge, which brings Life Eternal with it; therefore I have truly affirmed, 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 Revelation 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 upright-hearted, and earnest Seekers of the Lord, (however stated under the Disadvantages and epidemical 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 Distaste 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 concluded, 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. Aug.1. Clem. Alex.2. Tertullian.3. Jerome4. Athanasius.5. Gregory6. Cyrillus Alexandrinus7. Bernard.8. This was the very Basis, and main Foundation, upon which the Primitive Reformers built. Luther. Phil. MelancthonPhilip Melancthon, in his Annotations upon John vi. “Those 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;By the Spirit alone God is known. 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 Superficies 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 Knowledge effectually prevails to the producing of this, but that which proceeds from the warm Influence of God’s Spirit upon the Heart, and from the comfortable Shining of his §. III.Apostasy and a false Knowledge introduced.That this certain and undoubted Method of the true Knowledge 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 great Part of the World, and dispelled the thick Mists of the Heathenish Doctrine of the Plurality of Gods, he that knew thereBy Revelation is the true Knowledge of God.If those therefore who have all the other Means of Knowledge, and are sufficiently Learned therein, whether it be the Letter of the Scripture, the Traditions of Churches, or the Works of Creation and Providence, whence they are able to deduce strong and undeniable Arguments (which may be true in themselves) are not yet to be esteemed Christians, according 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 skilled in others, of these Means of attaining Knowledge, hath brought them to Salvation; then it will 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 in this Respect it is the more to be regarded, as 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? Abel, Seth, Noah, &c. instanced.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 concerning the Scriptures, in the next Proposition, will more plainly appear. The Question is not, what may be profitable or helpful, but what is absolutely necessary. Many Things may contribute to further a Work, which yet are not the 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 an absolute Necessity of any other. But where the best, highest, and most profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effectually confirmed by the first Part of the Proposition itself, which in few Words comprehendeth divers unquestionable Arguments, which I shall in brief subsume. I.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.Assert. I. Proved.As to the first, viz. That there is no Knowledge of the Father but by the Son, it will easily be proved, being founded upon the plain Words of Scripture, and is therefore a fit Medium from whence to deduce the rest of our Assertions.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. Hence he is fitly called, The Mediator betwixt God and Man: For having 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 partaketh of these Mercies. Hence is easily deduced the Proof 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 cometh 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 very evident: For how can any know a Thing, who useth not the Way, without 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.Assert. II. Proved.Having then laid down this first Principle, I come to the second, viz. That there is no Knowledge of the Son but by the Spirit; or, 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, 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 Manifestation was outward, when he testified and witnessed for the Truth in this World, and approved himself faithful throughout; so being now withdrawn, as to the outward Man, he doth teach and instruct Mankind inwardly, by his own Spirit; He standeth at the Door and knocketh, and whoso heareth his Voice and openeth, he comes in to such, Rev. iii. 20. Of this Re If that which appertaineth properly to Man, cannot be discerned by any lower or baser Principle than the Spirit of Man; then cannot those Things, that properly relate unto God and Christ, be known or discerned 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 proceed to deduce a second Argument, thus: That which is Spiritual can only be known and discerned by the Spirit 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.No Man can call Jesus Lord, &c. The other Scripture is also a Saying of the same Apostle, 1 Cor. xii. 3. No Man can say that Jesus is the Lord, but by the Holy Ghost. This Scripture, which is full of Truth, and answereth full well to the enlightened 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. Spiritual Truths are Lies spoken by Carnal Men.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 unspiritual Men; for tho’ 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 Actions of Alexander the Great, Julius CÆsar, &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, overcome Pompey, &c. Like the Pratling of a Parrot.This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the Heart, is no more properly the Knowledge 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. §. VII.Assert. III. Proved.The third Thing affirmed is, That by the Spirit God always revealed himself to his Children.For making the Truth of this Assertion appear, it will be but needful to consider God’s manifesting himself towards, and in relation to his Creatures, from the Beginning, which resolves itself always herein. The first Step of all is ascribed hereunto by Moses, Gen. i. 2. And the Spirit of God moved upon the Face of the Waters. The Revelation is by the Spirit of God.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 Object.But if any will Object, That after the Dispensation of the Law, God’s Method of Speaking was altered; Answ.Sanctum Sanctorum. I answer: First, That God spake always immediately to the Jews, in that he spake always immediately to the High-Priest from betwixt the Cherubims; who, when he entered into the Holy of Holies, returning, did relate to the whole People the Voice and Will of God, there immediately Revealed. So that this immediate Speaking never ceased in any Age. None shut out from this Immediate Fellowship.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 Prophets, did receive it and speak from it; as it is written, Numb. xi. 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 that all the Lord’s People were Prophets, and that he would put his Spirit upon them, Ver. 29. This is also confirmed, Neh. ix. Where the Elders of the People, after their Return from Captivity, when they began to sanctify themselves by Fasting and Prayer, numbering up the many Mercies of God towards their Fathers, say, Ver. 20. Thou gavest also thy good Spirit to instruct them; and Ver. 30. Yet many Years didst thou forbear, and testify against them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David to this Purpose, as Psalm li. 11, 12. Take not thy holy Spirit from me; uphold me with thy free Spirit. Psal. cxxxix. 7. Whither shall I go from thy Spirit? Hereunto doth the Prophet Isaiah ascribe the Credit of his Testimony, saying, Chap. xlviii. 16. And now §. VIII.Assert. IV.The fourth thing affirmed is, That these Revelations were the Object of the Saints’ Faith of old.Proved.This will easily appear by the Definition of Faith, 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, Heb. xi. describes it two Ways. What Faith is?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 hoped 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 in the Mind. The Object of Faith, Deus Loquens.Hence it hath been generally affirmed, That the Object of Faith is Deus Loquens, &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 upon 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, Ver. 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. Noah’s Faith.What was here the Object of Noah’s Faith, but God speaking unto him? He had not the Writings nor Prophesyings of any going before, nor yet the Concurrence of any Church or People, to strengthen him; and yet his Faith in the Word, by which he contradicted the whole World, saved him and his House. 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, Object.That those who found their Faith now upon Immediate and Objective Revelation, ought to have also outward Voices or Visions, Dreams or Appearances for it. Answ.The Ministry of Angels speaking in the Appearance of Men to the Saints of old. 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 itself is subject 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 simply for and because of itself, as being Prima Veritas, the very First and Original Truth. Let us then consider how, or how Object.But if any one should pertinaciously affirm, That this did import an outward audible Voice to the Carnal Ear; Answ.I would gladly know, what other Argument such an one could bring for this his Affirmation, saving his own simple Conjecture. It is said indeed, The Spirit witnesseth with our Spirit; but not to our outward Ears, Rom. viii. 16. And seeing the Spirit of God is within us, and not without us only, it speaks to our spiritual, and not to our bodily Ear. The Spirit speaks to the Spiritual Ear, not to the Outward.Therefore I see no Reason, where it is 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 From all therefore which is above declared, I shall deduce an Argument, to conclude the Proof 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 Foundation of their Hope in God, and Life Eternal. Therefore these inward and immediate Revelations were the formal Object of their Faith. There is nevertheless a very firm Argument confirming the Truth of this Assertion, included in the Proposition itself, to wit, That the Object of the Saints’ Faith is the same in all Ages, though held forth under 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. iv. 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. The Faith of the Saints of old the same with ours.Moreover, if the Faith of the Ancients were not one and the same with ours, i. e. agreeing in Substance therewith, and receiving the same Definition, it had been impertinent for the Apostle, Heb. xi. to have illustrated 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, Object.If any now object the Diversity of Administration; Answ.I answer; That altereth not at all the Object: For the same Apostle mentioning this Diversity three Times, 1 Cor. xii. 4, 5, 6. centereth 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: for which if it be true, as they acknowledge; (though for the Sake of many, I shall not recur to this Argument, 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) it would follow, that If the Object were different, then the Faith would be different also. Such as deny this Proposition now-a-days, use here a Distinction; granting 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 sufficient, 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 examined. Christians are now to be led by the Spirit, in the same Manner as the Saints of Old.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 befal not 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 Promise of Christ in these Words, John xiv. 16. And I will pray the Father, and he will give you another Comforter, that he may abide with you for ever. Ver. 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, Ver. 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 xvi. 13. But when the 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,Query I. Who is this Comforter?As to the First, Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways can avoid Blasphemy: For, if the Comforter, the Holy Ghost, and Spirit of Truth, be all one with the Scriptures, then it will follow that the Scriptures are God, seeing it is true that the Holy Ghost is God. Nonsensical Consequences from the Socinians Belief of the Scriptures being the Spirit.If these Men’s Reasoning might take Place, wherever the Spirit is mentioned in relation to the Saints, thereby might be truly and properly understood the Scriptures: which, what a nonsensical 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 rendered 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. xii. 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 Query II. Where is his Place?Secondly, That this Spirit is inward, in my Opinion, needs no Interpretation, or 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 is it as positively asserted in the Scripture, as any Thing else can be. If so be that the Spirit of God dwell in you, saith the Apostle to the Romans, Chap. viii. 9. And again, Know ye not that your Body is the Temple of the Holy Ghost, 1 Cor. vi. 19. And that the Spirit of God dwelleth in you? 1 Cor. iii. 16. Without 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 these above-mentioned, out of the Epistle to the Romans, But ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you. The Spirit within, the main Token of a Christian.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 become Christians indeed? Again, in the next Verse he concludes negatively, 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 Calvin of the Necessity of the Spirit’s Indwelling in us.“But they alledge, it is a bold Presumption for any 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 ourselves, as to subject the Incomprehensible Counsel of God to the Rashness of our Understandings. But while we simply say, with Paul, that we have received If therefore it be so, Why should any be so foolish as to deny, or so unwise as not to seek after this Spirit, which Christ hath promised shall dwell in his Children? They then that do suppose the Indwelling and Leading of his Spirit to be ceased, must also suppose Christianity to be ceased, which cannot subsist without it. Query III. What is the Work of the Spirit?Thirdly, What the Work of this Spirit is, is partly before shewn, which Christ compriseth in two or three Things, A perpetual Ordinance to God’s Church and People.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 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 in every true Christian the Spirit of God dwelleth and abideth. But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless Thing; but it moveth, actuateth, go But the Spirit of God dwelleth in every true Christian: Therefore the Spirit of God leadeth, instructeth, and teacheth every true Christian whatsoever is needful for him to know. §. XI.Object.But there are some that will confess, That the Spirit doth now lead and influence the Saints, but that he doth it only Subjectively, or in a blind Manner, by enlightening their Understandings, to understand and believe the Truth delivered in the Scriptures; but not at all by presenting those Truths to the Mind, by Way of Object, and this they call, Medium incognitum Assentiendi, as that of whose working a Man is not sensible.Answ.This Opinion, though somewhat more tolerable than the former, is nevertheless not altogether according to Truth, neither doth it reach the Fulness of it. Arg 1.1. Because there be many Truths, which, as they are applicable to Particulars and Individuals, and most needful to be known by them, are in no-wise to be found in the Scripture, as in the following Proposition shall be 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. Arg. 2.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 New Covenant is expressed in divers Places: And Proof 1.First, Isa. lix. 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 into thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed’s Seed, saith the Lord, from henceforth and for ever. The Leadings of the Spirit.By the latter Part of this is sufficiently expressed the Perpetuity and Continuance of this Promise, It shall not depart, saith the Lord, from henceforth and for ever. In the former Part is the Promise itself, which is the Spirit of God being upon them, and the Words of God being put into their Mouths. 1. Immediately.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, have put into your Mouths. 2. Objectively.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 enlighten your Understandings to assent unto; but positively, My Words, which I have put into thy Mouth, &c. From whence I Argue thus: Upon whomsoever the Spirit remaineth always, and putteth Words into his Mouth, him doth the Spirit teach Immediately, Objectively, and Continually. But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths, neither departeth from them: Therefore the Spirit teacheth the Righteous Immediately, Objectively, and Continually. Proof 2.Secondly, The Nature of the New Covenant is yet more amply expressed, Jer. xxxi. 33. which is again repeated and re-asserted, by the Apostle, Heb. viii. 10, 11. in these Words, For this is the Covenant that I will make with the House of Israel, after those Days, saith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. And they shall not teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest. The Object here is God’s Law placed in the Heart, and written in the Mind; from whence they become God’s People, and are brought truly to know him. The Difference between the Outward and Inward Law. In this then is the Law distinguished from the Gospel; the Law before was outward, written in Tables of Stone; but now is inward, written in the Heart: Of old the People depended upon their Priests for the Knowledge of God, but now they have all a certain and sensible Knowledge of Him; concerning which Augustine speaketh well, in his Book De Litera & Spiritu; from whom Aquinas first of all seems to have taken Occasion to move this Question, Whether the New Law be a written Law, or an Implanted Law; Lex scripta, vel Lex indita? Which he thus resolves, Affirming, That the New Law, or Gospel, is not properly a Law written, as the Old was, but Lex indita, an Implanted Law; and that the old Law was written without, but the new Law is written within, on the Table of the Heart. How much then are they deceived, who, instead of making the Gospel preferable to the Law, have made the Condition of such as are under the Gospel far worse? The Gospel Dispensation more glorious than that of the Law.For no Doubt it is a far better, and more desirable Thing, to converse with God Immediately, than only Mediately, as being an higher and 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, Under the Law, there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord immediately from betwixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men’s Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture to guess and divine from; concerning the Sense or Meaning of one Verse of which scarce two can be found to agree. But Jesus Christ hath promised us better Things, tho’ many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the Veil, whereby not only one, and that once a Year, may enter; but all of us, at all Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God, is inward, immediate, and objective. But the Law of God is put into the Mind, and written in the Heart of every True Christian, under the new Covenant: Therefore the Object of Faith, and Revelation of the Knowledge of God to every 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 objective, which is most absurd. §. XII.Arg. 3. The Anointing recommended, as,The third Argument is from these Words of John, 1 John ii. Ver. 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 is no Lie; and even as it hath taught you, ye shall abide in him.1. Common.First, This could not be any special, peculiar, or extraordinary Privilege, but that which is common to all the Saints, it being a general Epistle, directed to all them of that Age. 2. Certain.Secondly, The Apostle proposeth this Anointing in them, as a more certain 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. 3. Lasting.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 guarded them against all Hazard. 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 Brevity’s Sake I omit; and now come to the second Part of the Proposition, where the Objections usually formed against it are answered. §. XIII.Object.The most usual is, That these Revelations are uncertain.Answ.But this bespeaketh much Ignorance in the Opposers; for we distinguish between the Thesis and the Hypothesis; that is, between the Proposition and Supposition. For it is one Thing to affirm, that the true and undoubted Revelation of God’s Spirit is certain and infallible; and another 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 Revelation of the Spirit. The first is only asserted by us; 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? The Certainty of the Spirit’s Guidance proved.Seeing then we have already proved, that Christ hath promised his Spirit 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 uncertain, or ought not to be followed; no more than it will follow, that the Sun sheweth not Light, because a Blind Man, or one who wilfully hurts his Eyes, falls into a Ditch at Noon-day All these Mistakes therefore are to be ascribed to the Weakness or Wickedness 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. Wherefore, 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. By Experience.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 evidently discerned by us, as we wait in that pure and undefiled Light of God, that proper and fit Organ, in which they are received. Therefore if any reason after this Manner, That because some Wicked, Ungodly, Devilish Men, have committed wicked Actions, and have yet more wickedly asserted, that they were led into these Things by the Spirit of God: Therefore, No Man ought to lean to the Spirit of God, or seek to be led by it; The Absurdity of the Consequence.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 Salvation, become uncertain, and the Christian Religion be turned into mere 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 persuaded Ahab to go up and fight at Ramoth Gilead: Therefore the Testimony of the true Spirit in Micaiah was uncertain, and dangerous to be followed. Because there were seducing Spirits crept into the Church of old: Therefore it was not good, or it is uncertain, to follow the Anointing, which taught all Things, and is Truth, and is 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 uncertain, but also the Faith of all Sorts of Christians now is liable to the like Hazard, even of those who seek a Foundation for their Faith elsewhere than from the Spirit. For I shall prove by an inevitable Argument, 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, neither 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. 1. Instances of Tradition.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 herself, doth it otherwise. Many have been deceived, and erred grievously, in trusting to Tradition: 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 2. Of Scripture.Secondly, As to the Scripture, the same Difficulty occurreth: The Lutherans 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 Predestination, which the Arminians deny, affirming the contrary; wherein both affirm themselves to be ruled by the Scripture and Reason in the Matter. Should I argue thus then to the Calvinists? Here the Lutherans and Arminians grossly err, by following the Scripture: Therefore the Scripture is not a good nor certain Rule; and È contrario. Would either of them accept of this Reasoning as good and sound? What shall I say of the Episcopalians, Presbyterians, Independents, and Anabaptists of Great Britain, who are continually buffeting one another with the Scripture? To whom the same Argument might be alledged, though they do all unanimously acknowledge it to be the Rule. 3. Of Reason.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? The Debates hence arising betwixt the old and late Philosophers.Hence of old, came the Jangles between the Stoicks, Platonists, Peripateticks, Pythagoreans, and Cynicks, as of late betwixt the Aristotelians, Cartesians, and other Naturalists: Can it be thence inferred, or will the Socinians, those great Reasoners, allow us to conclude, because many, and those 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 therefore 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 Opinions; the same Uncertainty is no less incident unto those other Principles. §. XIV.Anabaptists for their wild Practices, and Protestants and Papists for their Wars and Bloodshed, each pretending Scripture for it.But if we come to Practices, though I confess I do with my whole Heart abhor and detest those wild Practices, which are written concerning 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 authorized by these Rules. I need but mention all the Tumults, Seditions, and horrible Bloodshed, wherewith Europe hath been afflicted these divers Ages; in which Papists against Papists, Calvinists against Calvinists, Lutherans against Lutherans, and Papists, assisted by Protestants, against other Protestants assisted by Papists, have miserably Shed one another’s Blood, Hiring and Forcing Men to kill each other, who were Ignorant of the Quarrel, and Strangers one to another: All, mean while, pretending Reason for so doing, and pleading the Lawfulness of it from Scripture.Tradition, Scripture, and Reason, made a Cover for Persecution and Murder.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 persuaded them, Tradition allowed them, and Scripture commanded them, to Persecute, Destroy, and Burn Hereticks, such as denied this plain Scripture, Hoc est Corpus meum, This is my Body? And are not the Protestants assenting to this Bloodshed, Object.If it be said, The Anabaptists went without, and against the Authority of the Magistrate; so did not the other; Answ.I might easily Refute it, by alledging the mutual Testimonies of these Sects against one another. Examples of Popish Cruelties.The Behaviour of the Papists towards Henry the third and fourth of France; their Designs upon James the sixth in the Gunpowder 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. Protestants Violences and Persecutions in Scotland, England, and Holland.And as to the Protestants, how much their Actions differ from those other above-mentioned, may be seen by the many Conspiracies and Tumults which they have been active in, both in Scotland and England, Lutheran Seditions against the Reformed Teachers, and Assault upon the Marquis of Brandenburg, &c. in Germany.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 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 the 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 between a simple silly Thief, that is easily catched, and hanged without any more ado; and a Company of resolute bold Robbers, who being better guarded, though their Offence be nothing less, yet by Violence do, to shun the Danger, force their Masters to give them good Terms. From all which then it evidently follows, that they argue very ill, who 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 He that denies this Part of the Proposition, must needs affirm, that the Spirit of God neither can nor ever hath manifested itself to Man, without 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 Manifestation 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 examine by any other Principle, but their own Evidence and Clearness. The Self-Evidence of the Spirit.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 Observe the Reason brought by him, Because the Spirit is Truth; of whose Certainty and Infallibility I have heretofore spoken. The Spirit contradicts not the Scripture, nor right Reason.We then trust to and confide in this Spirit, because we know, and certainly believe, that it can only lead us aright, and never mislead us; and from this certain Confidence it is that we affirm, That no Revelation coming from it can ever contradict the Scripture’s Testimony, nor right Reason: Not as making this a more certain Rule to ourselves, but as condescending to such, who not discerning the Revelations of the Spirit, as they proceed purely from God, will try them by these Mediums. Yet those that have their Spiritual Senses, and can savour the Things of the Spirit, as it were in prima Instantia, i. e. at the first Blush, can discern them without, or before they apply them either to Scripture or Reason: Natural Demonstrations from Astronomy and Geometry.Just as a good Astronomer can calculate an Eclipse infallibly, by which he can conclude (if the Order of Nature continue, and some strange and unnatural Revolution intervene not) there will be an Eclipse of the Sun or Moon such a Day, and such an Hour; yet can he not persuade an ignorant Rustick of this, until he visibly see it. So also a Mathematician can infallibly know, by the Rules of Art, that the three Angles of a right Triangle are equal to two right Angles; yea, can know them more certainly than any Man by Measure. And some Geometrical Demonstrations are by all ac §. 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 considered, I hope will have Weight with all Sorts of Christians, and it is this:Immediate Revelation the Immoveable Foundation of all Christian Faith.That which all Professors of Christianity, of what Kind soever, are forced ultimately to recur unto, when pressed to the last; That for and because of which all other Foundations are recommended, and accounted 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 what Kind soever, are forced ultimately to recur unto, &c. Therefore, &c. The Proposition is so evident, that it will not be denied: The Assumption shall be proved by Parts. Papists Foundation, their Church and Tradition, Why?And First, As to the Papists, they place their Foundation in the Judgment 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 these 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 ends in the Revelation of the Spirit. Protestants and Socinians make the Scriptures their Ground and Foundation, Why?And for the Protestants and Socinians, both which acknowledge the Scriptures to be the Foundation and Rule of their Faith; the one as subjectively influenced by the Spirit of God to use them; the other, as managing them with and by their own Reason; ask both, or either of them, Why they trust in 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. Christians by Name, and not by Nature, hold Revelation ceased, contrary to Scripture.It is strange then that Men should render that so uncertain and dangerous 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 who read these Things find themselves moved, by the Strength of these Scripture-Arguments, to assent, and believe such Revelations necessary; and yet find themselves Strangers to them, which, as I observed in the Beginning, is the Cause that this is so much gainsaid and contradicted, let them know, that it is not because it is ceased to become the Privilege of every true Christian that they do not feel it, but rather because 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 Unrighteousness, is the small Beginning of the Revelation of God’s Spirit, which was first sent into the World to reprove it of Sin, John xvi. 8. And as by forsaking Iniquity, thou comest to be acquainted with that Heavenly Voice in thy Heart, thou shalt feel, as the Old Man, or 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, or the Spiritual Birth and Babe raised, which hath its Spiritual Senses, and can see, feel, taste, handle, and smell the Things of the Spirit; but till then the Knowledge of Things Spiritual is but as an Historical Wait then for this in the small Revelation of that pure Light, which first reveals Things more known; and as thou becomest 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 actuated by the Spirit of God? Which will appear to thee a Question no less ridiculous, than to ask one whose Eyes are open, How he knows the Sun shines at Noon-day? And though this be the surest and most certain 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 unquestionable and unanswerable Reasons. |