Chapter III: Introduction (3)

[Sidenote: _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 not the Spirit of this World, but the Spirit which is of God_; by whose Teaching we know those Things that are given us of God, what can they prate against it, without reproaching the Spirit of God? For if it be an horrible Sacrilege to accuse any Revelation coming from him, either of a Lie, of Uncertainty or Ambiguity, in asserting its Certainty, wherein do we offend? But they cry out, _That it is not without great Temerity, that we dare so boast of the Spirit of Christ_. Who would believe that the Sottishness of these Men were so great, who would be esteemed the Masters of the World, that they should so fail in the first Principles of Religion? Verily I could not believe it, if their own Writings did not testify so much. _Paul_ accounts those the _Sons of God, who are actuated by the Spirit of God_; but these will have the Children of God actuated by their own Spirits, without the Spirit of God. He will have us call God _Father_, the Spirit dictating that Term unto us, which only can witness to our Spirits, that we are the _Sons of God_. These, though they cease not to call upon God, do nevertheless dismiss the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the _Sons of God_, or the _Servants of Christ_, who are not led by his Spirit; but these feign a Christianity that needs not the Spirit of Christ. He takes away the Hope of a blessed _Resurrection_, unless we feel the Spirit residing in us; but these feign a Hope without any such a Feeling; but perhaps they will answer, that they deny not but that it is necessary to have it, only of Modesty and Humility we ought to deny and not acknowledge it. What means he then, when he commands the _Corinthians_ to _Try themselves_, if they be in the Faith; to _Examine themselves_, whether they have Christ, whom whosoever acknowledges not dwelling in him, is a Reprobate? _By the Spirit which he hath given us, _saith_ John, we know that he abideth in us._ And what do we then else but call in question Christ’s Promise, while we would be esteemed the Servants of God, without his Spirit, which he declared he would _pour out upon all his_? Seeing these Things are the first Grounds of Piety, it is miserable Blindness to accuse Christians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity itself could not be. [Sidenote: _Without the Spirit’s Presence _Christianity_ must cease._] But by their Example they declare, how truly Christ spake, saying, That his Spirit was unknown to the World, and that those only acknowledge it, with whom it remains.” Thus far _Calvin_.

If therefore it be so, Why should any be so foolish as to deny, or so 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.

[Sidenote: _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, [42]_He will guide you into all Truth_; _He will teach you all Things, and bring all Things to your Remembrance_. Since Christ hath provided for us so good an Instructor, why need we then lean so much to those Traditions and Commandments of Men, wherewith so many _Christians_ have burthened themselves? Why need we set up our own carnal and corrupt Reason for a Guide to us, in Matters spiritual, as some will needs do? [Sidenote: _The Spirit the Guide._] May it not be complained of all such, as the Lord did of old, concerning _Israel_, by the Prophets, _Jer._ ii. 13. _For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters; and hewed them out Cisterns, broken Cisterns, that can hold no Water?_ Have not many forsaken, do not many deride and reject, this Inward and Immediate Guide, this Spirit, that leads into all Truth; and cast up to themselves other Ways, broken Ways indeed, which have not all this While brought them out of the Flesh, nor out of the World, nor from under the Dominion of their own Lusts and sinful Affections; whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth?

[42] John 16. 13. and 14. 26.

[Sidenote: _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 in them; and that the same is a standing and perpetual Ordinance, as well to the Church in general in all Ages, as to every Individual Member in particular; as appears from this Argument:

The _Promises_ of Christ to his Children are _Yea_ and _Amen_, and cannot fail, but must of Necessity be fulfilled.

But Christ hath promised, That the _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, shall abide with his Children for ever, shall dwell with them, shall be in them, shall lead them into all Truth, shall teach them all Things, and bring all Things to their Remembrance:

Therefore, The _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, his abiding with his Children, _&c._ is _Yea_ and _Amen_, &c.

Again: No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is not subject to the Law of God, neither can be; no Man is yet in the Spirit, but in the Flesh, and cannot please God; except he in whom the Spirit of God dwells.

But every true Christian is in measure redeemed from the Carnal Mind, is gathered out of the Enmity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him:

Therefore every true Christian hath the Spirit of God dwelling in him.

Again: _Whosoever hath not the Spirit of Christ, is none of his_; that is, no _Child_, no _Friend_, no _Disciple_ of Christ.

But every true Christian is a _Child_, a _Friend_, a _Disciple_ of Christ:

Therefore every true Christian hath the Spirit of Christ.

Moreover: Whosoever is the Temple of the _Holy Ghost_, in him the Spirit of God dwelleth and abideth.

But every true Christian is the Temple of the _Holy Ghost_:

Therefore 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, governeth, instructeth, and teacheth him all Things, whatsoever are needful for him to know; yea, bringeth all Things to his Remembrance.

But the Spirit of God dwelleth in every true Christian:

Therefore the Spirit of God leadeth, instructeth, and teacheth every true Christian whatsoever is needful for him to know.

§. XI. [Sidenote: 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_.

[Sidenote: _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.

[Sidenote: _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.

[Sidenote: _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

[Sidenote: _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._ [Sidenote: _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.

[Sidenote: 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_.

[Sidenote: 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_.

[Sidenote: _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.

[Sidenote: _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? [Sidenote: _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 Times, have Access unto him, as often as we draw near unto him with pure Hearts: He reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These Things then being thus premised; I argue,

Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God, is _inward_, _immediate_, and _objective_.

But the Law of God is put into the Mind, and written in the Heart of 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. [Sidenote: _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._

[Sidenote: _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.

[Sidenote: _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.

[Sidenote: _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. [Sidenote: Object.] The most usual is, That _these Revelations are uncertain_.

[Sidenote: _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?

[Sidenote: _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 for want of Light; or that no Words are spoken, because a Deaf Man hears them not; or that a Garden full of fragrant Flowers has no sweet Smell, because he that has lost his Smelling doth not Smell it. The Fault then is in the Organ, and not in the Object.

All these Mistakes therefore are to be ascribed to the Weakness or 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_.

[Sidenote: _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_;

[Sidenote: _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. [Sidenote: _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. [43]Yea, so little effectual is Tradition to decide the Case, that _Polycarpus_, the Disciple of _John_, and _Anicetus_, the Bishop of _Rome_, who immediately succeeded them, according to whole Example both Sides concluded the Question ought to be decided, _could not agree_. Here of Necessity one of them must Err, and that following Tradition. Would the _Papists_ now judge we dealt fairly by them, if we should thence aver, that Tradition is not to be regarded? Besides, in a Matter of far greater Importance, the same Difficulty will occur, to wit, in the Primacy of the Bishop of _Rome_; for many do affirm, and that by Tradition, That in the first Six Hundred Years the _Roman Prelates_ never assumed the Title of _Universal Shepherd_, nor were acknowledged as such. And as that which altogether overturneth this Presidency, there are that alledge, and that from Tradition also, That _Peter_ never saw _Rome_; and that therefore the Bishop of _Rome_ cannot be his Successor. Would ye _Romanists_ think this sound Reasoning, to say as you do?

[43] Euseb. _Hist. Eccles. Lib. 5. c. 26._

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[44] Council of _Florence_, the chief Doctors of the _Romish_ and _Greek Churches_ did debate whole Sessions long, concerning the Interpretation of one Sentence of the Council of _Ephesus_, and of _Epiphanius_, and _Basilius_, neither could they ever agree about it.

[44] _Conc. _Flor._ Sess. 5. decreto quodam Conc. _Eph._ Act. 6. Sess. 11. & 12. Concil. _Flor._ Sess. 18, 20. Conc. _Flor._ Sess. 21._ P. 480. & _Seq._

[Sidenote: _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.

[Sidenote: _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? [Sidenote: _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. [Sidenote: 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.

[Sidenote: _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, who assert the same Thing, and encourage them, by Burning and Banishing, while their Brethren are so treated for the same Cause? Are not the Islands of _Great Britain_ and _Ireland_, yea, and all the Christian World, a lively Example hereof, which were divers Years together as a Theatre of Blood; where many lost their Lives, and Numbers of Families were utterly destroyed and ruined? For all which no other Cause was principally given, than the Precepts of the Scripture. If we then compare these Actings with those of _Munster_, we shall not find great Difference; for both affirmed and pretended they were called, and that it was lawful to Kill, Burn, and Destroy the Wicked. _We must Kill all the Wicked, _said those_ Anabaptists, that we, that are the Saints, may possess the Earth. We must Burn obstinate Hereticks, _say the_ Papists, that the _Holy Church of Rome_ may be purged of rotten Members, and may live in Peace. We must cut off _Seducing Separatists, say the_ Prelatical Protestants, who trouble the Peace of the Church, and refuse the _Divine Hierarchy_, and _Religious Ceremonies_ thereof. We must Kill, _say the_ Calvinistick Presbyterians, the Prophane Malignants, who accuse the _Holy Consistorial_ and _Presbyterian Government_, and seek to defend the _Popish_ and _Prelatick Hierarchy_; as also those other _Sectaries_ that trouble the Peace of our Church._ What Difference I pray thee, Impartial Reader, seest thou betwixt these?

[Sidenote: Object.] If it be said, _The _Anabaptists_ went without, and against the Authority of the _Magistrate_; so did not the other_;

[Sidenote: _Answ._] I might easily Refute it, by alledging the mutual Testimonies of these _Sects_ against one another. [Sidenote: 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.

[Sidenote: _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_, and which they have acted within these Hundred Years, in divers Towns and Provinces of the _Netherlands_. Have they not oftentimes sought, not only from the _Popish Magistrates_, but even from those that had begun to Reform, or that had given them some Liberty of Exercising their Religion, that they might only be permitted, without Trouble or Hindrance, to Exercise their Religion, promising they would not hinder or molest the _Papists_ in the Exercise of theirs? And yet did they not on the contrary, so soon as they had Power, trouble and abuse those Fellow-Citizens, and turn them out of the City, and, which is worse, even such, who together with them had forsaken the Popish Religion? Did they not these Things in many Places against the Mind of the Magistrates? Have they not publickly, with contumelious Speeches, assaulted their Magistrates, from whom they had but just before sought and obtained the free Exercise of their Religion? Representing them, so soon as they opposed themselves to their _Hierarchy_, as if they regarded neither God nor Religion? Have they not by violent Hands possessed themselves of the _Popish Churches_, so called, or by Force, against the Magistrates Mind, taken them away? Have they not turned out of their Office and Authority whole Councils of Magistrates, under Pretence that they were addicted to _Popery_? Which _Popish Magistrates_ nevertheless they did but a little before acknowledge to be Ordained by God; affirming themselves obliged to yield them Obedience and Subjection, not only for Fear, but for Conscience Sake; to whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People are bound to force a wicked Prince to the Observation of God’s Word? There are many other Instances of this Kind to be found in their _Histories_, not to mention many worse Things, which we know to have been acted in our Time, and which for Brevity’s Sake I pass by.

[Sidenote: 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 shall propose only one Example to the Reader’s Consideration, which fell out at _Berlin_, in the Year 1615, “Where the seditious Multitude of the _Lutheran_ Citizens, being stirred up by the daily Clamours of their Preachers, did not only with Violence break into the Houses of the reformed Teachers, overturn their Libraries, and spoil their Furniture; but also with reproachful Words, yea, and with Stones, assaulted the Marquis of _Brandenburg_, the Elector’s Brother, while he sought by smooth Words to quiet the Fury of the Multitude; they killed ten of his Guard, scarcely sparing himself, who at last by Flight escaped out of their Hands.”

All which sufficiently declares, that the Concurrence of the Magistrate doth not alter their Principles, but only their Method of Procedure. So that for my own Part, I see no Difference betwixt the Actings of those of _Munster_, and these others, (whereof the one pretended to be led by the _Spirit_, the other by _Tradition_, _Scripture_, and _Reason_) save this, that the former were rash, heady, and foolish, in their Proceedings, and therefore were the sooner brought to nothing, and so into Contempt and Derision: But the other, being more politick and wise in their Generation, held it out longer, and so have authorized their Wickedness more, with 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 have never a Whit the lower Esteem of the blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the Mind, because wicked Men have abused the Name of them, to cover their Wickedness, and deceive the Simple; [Sidenote: _Let none reject the Certainty of the unerring Spirit of God because of false Pretenders to it._] so would I not have any reject or doubt the Certainty of that Unerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth, because some have falsely pretended to it.

§. XV. And because the Spirit of God is the Fountain of all Truth and sound Reason, therefore we have well said, That _it cannot contradict either the Testimony of the Scripture, or right Reason_: “_Yet _(as the Proposition itself concludeth, to the last Part of which I now come)_ it will not from thence follow, that these Divine Revelations are to be subjected to the Examination either by the outward Testimony of Scripture, or of the human or natural Reason of Man, as to a more noble and certain Rule or Touch-stone; for the Divine Revelation, and Inward Illumination, is that which is evident by itself, forcing the well-disposed Understanding, and irresistibly moving it to assent, by its own Evidence and Clearness; even as the common Principles of natural Truths do bend the Mind to a natural Assent._”

He that denies this Part of the Proposition, must needs affirm, that the Spirit of God neither can nor ever hath manifested 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.

[Sidenote: _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 too low Thoughts of it. How comes _David_ to invite us, to _taste and see that God is good_, if this cannot be felt and tasted? This were enough to overturn the Faith and Assurance of all the Saints, both now and of old. How came _Paul_ to be persuaded, that _nothing could separate him from the Love of God_, but by that Evidence and Clearness which the Spirit of God gave him? The Apostle _John_, who knew well wherein the Certainty of Faith consisted, judged it no ways absurd, without further Argument, to ascribe his Knowledge and Assurance, and that of all the Saints, hereunto in these Words, _Hereby know we, that we dwell in him, and he in us, because he hath given us of his Spirit_, 1 John iv. 13. And again, Ver. 6. It is _the Spirit that beareth Witness, because the Spirit is Truth_.

Observe the Reason brought by him, _Because the Spirit is Truth_; of whose Certainty and Infallibility I have heretofore spoken. [Sidenote: _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: [Sidenote: _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 acknowledged to be infallible, which can be scarcely discerned or proved by the Senses; yet if a _Geometer_ be at the Pains to certify some ignorant Man concerning the Certainty of his Art, by condescending to measure it, and make it obvious to his Senses, it will not thence follow, that that Measuring is so certain as the Demonstration itself; or that the Demonstration would be uncertain without it.

§. XVI. But to make an End, I shall add one Argument to prove, That this Inward, Immediate, Objective Revelation, which we have pleaded for all along, is the only, sure, certain, and unmoveable Foundation of all _Christian Faith_; which Argument, when well considered, I hope will have Weight with all Sorts of Christians, and it is this:

[Sidenote: _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.

[Sidenote: 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.

[Sidenote: 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.

[Sidenote: 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 Faith. [Sidenote: _Who wants his Sight sees not the Light._] But as the Description of the Light of the Sun, or of curious Colours to a blind Man, who, though of the largest Capacity, cannot so well understand it by the most acute and lively Description, as a Child can by seeing them; so neither can the Natural Man, of the largest Capacity, by the best Words, even Scripture-words, so well understand the _Mysteries_ of _God’s Kingdom_, as the least and weakest Child who tasteth them, by having them Revealed _inwardly_ and _objectively_ by the Spirit.

Wait then for this in the small Revelation of that pure Light, which first reveals Things more known; and as thou 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.

PROPOSITION III.

Concerning the SCRIPTURES.

_From these Revelations of the Spirit of God to the Saints have
proceeded the Scriptures of Truth, which contain_,

I. _A faithful Historical Account of the Actings of God’s People
in divers Ages; with many singular and remarkable Providences
attending them._

II. _A Prophetical Account of several Things, whereof some are already
past, and some yet to come._

III. _A full and ample Account of all the chief Principles of the
Doctrine of _Christ_, held forth in divers precious Declarations,
Exhortations, and Sentences, which, by the moving of God’s Spirit,
were at several Times, and upon sundry Occasions, spoken and
written unto some Churches and their Pastors._

_Nevertheless, because they are only a Declaration of the Fountain,
and not the Fountain itself, therefore they are not to be esteemed
the principal Ground of all Truth and Knowledge, nor yet the
Adequate Primary Rule of Faith and Manners. Yet because they give
a true and faithful Testimony of the first Foundation, they are
and may be esteemed a Secondary Rule, subordinate to the Spirit,
from which they have all their Excellency and Certainty: For, as
by the inward Testimony of the Spirit we do alone truly know them,
so they testify, That the Spirit is that Guide by which the Saints
are led into all Truth; therefore, according to the Scriptures,
the Spirit is the First and Principal Leader.[45] Seeing then that
we do therefore receive and believe the Scriptures because they
proceeded from the Spirit, so the very same Reason is the Spirit
more Originally and Principally the Rule, according to the received
Maxim in the Schools, _Propter quod unumquodque est tale, illud
ipsum est magis tale_: That for which a Thing is such, that Thing
itself is more such._

[45] John 16. 13. Rom. 8. 14.

§. I. The former Part of this Proposition, though it needs no Apology for itself, yet it is a good Apology for us, and will help to sweep away that, among many other Calumnies, wherewith we are often loaded, as if we were Vilifiers and Deniers of the Scriptures; for in that which we affirm of them, it doth appear at what high Rate we value them, accounting them, without all Deceit or Equivocation, the most excellent Writings in the World; [Sidenote: _The Holy Scriptures the most excellent Writings in the World._] to which not only no other Writings are to be preferred, but even in divers Respects not comparable thereto. For as we freely acknowledge that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly; so neither can we subject them to the fallen, corrupt, and defiled Reason of Man: And therein as we do freely agree with the _Protestants_ against the Error of the _Romanists_, so on the other Hand, we cannot go the Length of such _Protestants_ as make their Authority to depend upon any Virtue or Power that is in the Writings themselves; but we desire to ascribe all to that Spirit from which they proceeded.

We confess indeed there wants not a Majesty in the Style, a Coherence in the Parts, a good Scope in the Whole; but seeing these Things are not discerned by the natural, but only by the spiritual Man, it is the Spirit of God that must give us that Belief of the Scriptures which may satisfy our Consciences; therefore some of the Chief among _Protestants_, both in their particular Writings and publick Confessions, are forced to acknowledge this.

[Sidenote: Calvin’s _Testimony that the Scripture certainly is from the Spirit_.] Hence _Calvin_, though he saith he is able to prove that, if there be a God in Heaven, these Writings have proceeded from him, yet he concludes another Knowledge to be necessary. _Instit. Lib. 1. Cap. 7. Sect. 4._

“But if (saith he) we respect the Consciences, that they be not daily molested with Doubts, and hesitate not at every Scruple, it is requisite that this Persuasion which we speak of be taken higher than human Reason, Judgment, or Conjecture; to wit, from the secret Testimony of the Spirit.” _And again_, “To those who ask, that _we prove unto them, by Reason, that _Moses_ and the _Prophets_ were inspired of God to speak_, I answer, That the Testimony of the Holy Spirit is more excellent than all Reason.” _And again_, “Let this remain a firm Truth, that he only whom the Holy Spirit hath persuaded, can repose himself on the Scripture with a true Certainty.” _And lastly_, “This then is a judgment which cannot be begotten but by an Heavenly Revelation, _&c._”

[Sidenote: _The Confession of the _French_ Churches._] The same is also affirmed in the first publick Confession of the _French_ Churches, published in the Year 1559. _Art. 4._ “We know these Books to be canonical, and the most certain Rule of our Faith, not so much by the common Accord and Consent of the Church, as by the Testimony and inward Persuasion of the Holy Spirit.”

[Sidenote: _Churches of _Holland_ assert the same._] Thus also in the 5th Article of the Confession of Faith, of the Churches of _Holland_, confirmed by the Synod of _Dort_. “We receive these Books only for holy and canonical,--not so much because the Church receives and approves them, as because the Spirit of God doth witness in our Hearts that they are of God.”

[Sidenote: Westminster _Confession the same_.] And lastly, The _Divines_, so called, at _Westminster_, who began to be afraid of, and guard against the Testimony of the Spirit, because they perceived a Dispensation beyond that which they were under beginning to dawn, and to eclipse them; yet could they not get by this, though they have laid it down neither so clearly, distinctly, nor honestly as they that went before. It is in these Words, _Chap. 1. Sect. 5._ “Nevertheless our full Persuasion and Assurance of the Infallible Truth thereof, is from the inward Work of the Holy Spirit, bearing witness by and with the Word in our Hearts.”

By all which it appeareth how necessary it is to seek the Certainty of the Scriptures from the Spirit, and no where else. The infinite Janglings and endless Contests of those that seek their Authority elsewhere, do witness to the Truth hereof.

[Sidenote: _Apocrypha._] [46]For the Ancients themselves, even of the first Centuries, were not agreed among themselves concerning them; while some of them rejected Books which we approve, and others of them approved those which some of us reject. It is not unknown to such as are in the least acquainted with Antiquity, what great Contests are concerning the Second Epistle of _Peter_, that of _James_, the Second and Third of _John_, and the _Revelations_, which many, even very ancient, deny to have been written by the beloved Disciple and Brother of _James_, but by another of that Name. What should then become of Christians, if they had not received that Spirit, and those spiritual Senses, by which they know how to discern the _True_ from the _False?_ It is the Privilege of Christ’s Sheep indeed that they hear his Voice, and refuse that of a Stranger; which Privilege being taken away, we are left a Prey to all Manner of Wolves.

[46] _Conc. _Laod._ Can. 58. in Cod. _Ec. 163._ Conc. _Laod._ held in the Year 364. excluded from the Canon _Eccl._ the Wisdom of _Solomon, Judith, Tobias_, the _Maccabees_, which the Council of _Carthage_ held in the Year 399. received._