Chapter II: Introduction (2)

[Sidenote: _Clem. Alex._] 2. [31]“_There is a Difference (_saith_ Clemens Alexandrinus) betwixt that which any one saith of the Truth, and that which the Truth itself, interpreting itself, saith. A Conjecture of Truth differeth from the Truth itself; a Similitude of a Thing differeth from the Thing itself; it is one Thing that is acquired by Exercise and Discipline; and another Thing, which by Power and Faith._” Lastly, the same _Clemens_ saith, [32]“_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._”

[31] _Clem. Alex._ I. 1. Strom.

[32] Pædag.

[Sidenote: _Tertullian._] 3. [33]“_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, Knowledge 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 this his Work we have spoken above. What is then the Administration of the Comforter, but that Discipline be directed, and the Scriptures revealed?_” &c.

[33] _Tertullianus_ Lib. de veland. Virginibus, cap. 1.

[Sidenote: _Jerome_] 4. [34]“_The Law (_saith_ Jerome) is Spiritual, and there is need of a Revelation 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._”

[34] _Jerome_ Ep. Paulin. 103.

[Sidenote: _Athanasius._] 5. [35]“_So great Things (_saith_ Athanasius) doth our Saviour daily: He draws unto Piety, persuades unto Virtue, teaches Immortality, excites to the Desire of Heavenly Things, reveals the Knowledge of the Father, inspires Power against Death, and shews himself unto every one._”

[35] _Athanasius_ de Incarn. Verbi Dei.

[Sidenote: _Gregory_] 6. [36]_Gregory_ the Great, upon these Words [_He shall teach you all Things_] saith, “_That unless the same Spirit is present in 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 Doctor, that is without, laboureth in vain._”

[36] _Greg._ Mag. Hom. 30. upon the Gospel.

[Sidenote: _Cyrillus Alexandrinus_] 7. [37]_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_.”

[37] _Cyril. Alex._ in _Thesauro_, lib. 13. c. 3.

[Sidenote: _Bernard._] 8. [38]“_Therefore (_saith_ Bernard) we daily exhort you, Brethren, that ye walk the Ways of the Heart, and that your Souls 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 attend, with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks._”

[38] _Bernard _in_ Psal. 84._

This was the very Basis, and main Foundation, upon which the Primitive Reformers built.

[Sidenote: _Luther._] [39]_Luther_, in his Book to the Nobility of _Germany_, saith, “_This is certain, That no Man can make himself a Teacher of the holy Scriptures, but the Holy Spirit alone._” And upon the _Magnificat_ he saith, “_No Man can rightly know God, or understand the Word of God, unless he immediately receive 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 mere Talk._”

[39] _Luther._ Tom. 5. p. 76.

[Sidenote: _Phil. Melancthon_] _Philip 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;_ [Sidenote: _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 Light upon their Understanding. [Sidenote: _Dr. _Smith_ of _Cambridge_, concerning Book-Divinity._] And therefore to this Purpose a modern Author, _viz._ Dr. _Smith_ of _Cambridge_, in his Select Discourses, saith well; “_To seek our Divinity merely 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 quære Deum, _Seek God within thine own Soul: He is best discerned _[Greek: noera epaphê: νοερα επαφη]_ (as _Plotinus_ phrased it) by an Intellectual Touch of him. We must_ see with our Eyes, and hear with our Ears, and our Hands must handle the Word of Life (_to express it in St. _John_’s Words_) [Greek: hoti tês psychês aisthêsis: ὁτι της ψυχης αισθησις], _&c. The Soul itself 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 Labour 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 itself, like a _Morning Sun_, upon the Souls 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 a thin airy Knowledge, that is got by mere Speculation, which is ushered in by Syllogisms and Demonstrations; but that which springs forth from true Goodness, is [Greek: theioteron ti pasês hypodeixeôs: θειοτερον τι πασης ὑποδειξεως] (as _Origen_ speaketh) _It brings such a Divine Light into the Soul, as is more clear and convincing than any Demonstration_.”

§. III. [Sidenote: 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 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 persuading him to be content with such a Knowledge 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 affects to exalt himself; in which Exaltation, as God is greatly dishonoured, so therein the Devil hath his End; who is not anxious how much God is acknowledged in Words, provided himself be but always served; he matters not how great and high Speculations the Natural Man entertains of God, so long as he serves his own Lusts and Passions, and is obedient to his evil Suggestions and Temptations. [Sidenote: _Christianity is become an Art, acquired by human Science and Industry._] Thus _Christianity_ is become as it were an Art, acquired by human Science and Industry; like any other Art or Science; and Men have not only assumed the Name of _Christians_, but even have procured themselves to be esteemed as _Masters of Christianity_, by certain Artificial Tricks, though altogether Strangers to the Spirit and Life of Jesus. But if we make a right Definition of a _Christian_, according to the Scripture, That _he is one who hath the Spirit 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?

[Sidenote: _By 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 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 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? [Sidenote: 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.

[Sidenote: I.] First, _That there is no Knowledge of the Father but by the Son_.

[Sidenote: II.] Secondly, _That there is no Knowledge of the Son, but by the Spirit_.

[Sidenote: III.] Thirdly, _That by the Spirit God hath always revealed himself to his Children_.

[Sidenote: IV.] Fourthly, _That these Revelations were the formal Object of the Saints’ Faith_.

[Sidenote: 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. [Sidenote: _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. [40]_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_, [41]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 Principalities, or Powers_, Col. i. 16. Who therefore is called, _The first-born of every Creature_, Col. i. 15. As then that infinite and incomprehensible Fountain 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_, Mat. xi. 27. Luke x. 22. And again, he himself saith, _I am the Way, the Truth, and the Life: No Man cometh unto the Father but by me_, John xiv. 6.

[40] John 1. 1, 2, 3.

[41] Eph. 3. 9.

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. [Sidenote: _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 Revelation of Christ in him, _Paul_ speaketh, _Gal._ i. 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 the same Thing; for this is an Inward and Spiritual Presence, as all acknowledge: But what relates hereto will again occur. [Sidenote: _Proof_ I.] I shall deduce the Proof of this Proposition from two manifest Places of Scripture: The first is, 1 Cor. i. 11, 12. _What Man knoweth the Things of a Man, save the Spirit of a Man which is in him?_ [Sidenote: _The Things of God are known by the Spirit of God._] _Even so the Things of God knoweth no Man, but the Spirit of God. Now we have received 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 prepared for the Saints, after he hath declared, that the _Natural Man cannot reach them_, adds, that _They are revealed by the Spirit of God_, Ver. 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-mentioned, 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, or comprehend the Things of a Man, as being of a nobler and higher Nature; so neither can the Spirit of Man, or the Natural Man, as the Apostle in the 14th Verse subsumes, receive nor discern the Things of God, or the Things that are Spiritual, as being also of an higher Nature; which the Apostle 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 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.

[Sidenote: Proof II.] [Sidenote: _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. [Sidenote: _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.

[Sidenote: _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 of Christ, than the Pratling of a _Parrot_, 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 or utter forth a rational Sentence, as it hath learned 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 proceeding 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 which 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.

§. VII. [Sidenote: _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_. [Sidenote: _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 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 _Malachi_, do declare, that during all that Time, God revealed himself to his Children by his Spirit.

[Sidenote: Object.] But if any will Object, _That after the Dispensation of the Law, God’s Method of Speaking was altered_;

[Sidenote: _Answ._] [Sidenote: _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.

[Sidenote: _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 the Lord God and his Spirit hath sent me._ And that God revealed himself to his Children under the New Testament, _to wit_, to the Apostles, Evangelists, and Primitive Disciples, is confessed by all. How far now this yet continueth, and is to be expected, comes hereafter to be spoken to.

§. VIII. [Sidenote: _Assert._ IV.] The fourth thing affirmed is, _That these Revelations were the Object of the Saints’ Faith of old_.

[Sidenote: _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. [Sidenote: _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. [Sidenote: _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_. [Sidenote: 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. [Sidenote: Abraham’s _Faith_.] 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 whither 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 he 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 signifying 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,

[Sidenote: 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._

[Sidenote: Answ.] [Sidenote: _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 far, these outward Voices, Appearances and Dreams, were the Object of the Saints’ Faith: Was it because they were simply Voices, Appearances or Dreams? [Sidenote: _Revelations by Dreams and Visions._] Nay certainly; for they were not ignorant that the Devil might form a Sound of Words, convey it to the outward Ear, and deceive the outward Senses, by making Things to appear that are not. Yea, do we not see by daily Experience, that the _jugglers_ and _Mountebanks_ can do as much as all that, by their _Legerdemain_? God forbid then, that the Saints’ Faith should be founded upon so fallacious a Foundation, 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 Persuasion 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.

[Sidenote: Object.] But if any one should pertinaciously affirm, _That this did import an outward audible Voice to the Carnal Ear_;

[Sidenote: _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. [Sidenote: _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 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 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.

§. IX. [Sidenote: _Assert. _V._ Proved._] That which now cometh under Debate, is, what we asserted in the last Place, to wit, _That the same continueth to be the Object of the Saints’ Faith unto this Day_. Many will agree to what we have said before, who differ from us herein.

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_.

[Sidenote: _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_, if _Abraham_’s Faith were different in Nature from ours. Nor doth any Difference arise hence, because they believed in Christ, with respect to his Appearance outwardly as future; and we, as already appeared: For neither did they then so believe in him to come, as not to feel him present with them, and witness 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 proveth 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 believed 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 Example, _Gal._ i. 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, _Heb._ xiii. 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.

[Sidenote: Object.] If any now object the _Diversity of Administration_;

[Sidenote: _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. [Sidenote: _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, 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 merely 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 Remembrance, and guide you into all Truth_, [Greek: hodêgêsei hymas eis pasan tên alêtheian: ὁδηγησει ὑμας εις πασαν την αληθειαν].

[Sidenote: _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. [Sidenote: _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 the Scripture 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 Spirit 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.

[Sidenote: _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_. [Sidenote: _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 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 skilled, or acquainted with the Letter of the Holy Scripture, not yet to be, notwithstanding all that, attained to the least Degree 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 a noisome and useless Thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, _Whatsoever 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 Christians, 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, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the Midst of all their Persecutions. [Sidenote: _The great and notable Acts that have been and are performed by the Spirit in all Ages._] Yea, The Writings of all true Christians are full of the great and notable Things, which they all affirm themselves to have done, by the Power, and Virtue, and Efficacy of this Spirit of God working in them. _It is the Spirit that quickeneth_, _John_ vi. 63. It was the _Spirit that gave them Utterance_, _Acts_ ii. 4. It was the _Spirit_ by which _Stephen_ spake, _That the Jews were not able to resist_, Acts vi. 10. It is such as _walk after the Spirit, that receive no Condemnation_, Rom. viii. 1. It is the _Law of the Spirit that makes free_, Ver. 2. It is by the _Spirit of God dwelling in us_, that we are _redeemed from the Flesh, and from the Carnal Mind_, Ver. 9. It is _the Spirit of Christ dwelling in us, that quickeneth our mortal Bodies_, Ver. 11. It is through this _Spirit_, that the Deeds of the Body are _mortified_, and Life obtained, Ver. 13. It is by this _Spirit_, that we are _adopted_, and _cry ABBA Father_, Ver 15. It is this _Spirit_, _that beareth Witness with our Spirit, that we are the Children of God_, Ver. 16. It is this _Spirit_, _that helpeth our Infirmities, and maketh Intercession for us, with Groanings which cannot be uttered_, Ver. 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._ ii. 9, 10. It is by this _Spirit_, that both _Wisdom_, and _Knowledge_, and _Faith_, and _Miracles_, and _Tongues_, and _Prophecies_, are obtained, 1 _Cor._ xii. 8, 9, 10. It is by this _Spirit_, that we are _all Baptized into one Body_, Ver. 13. In short, what Thing relating to the Salvation of the Soul, and to the Life of a Christian, is rightly performed, or effectually obtained, without it? And what shall I say more? 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 themselves enjoy, by the Virtue and Power of this _Spirit dwelling in them_. Truly my Paper could not contain the many Testimonies, whereby this Truth is confirmed; wherefore, besides what is above-mentioned out of the Fathers, whom all pretend to Reverence, and those of _Luther_ and _Melancthon_, 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: