AN
APOLOGY
FOR THE
True Christian Divinity,

BEING AN
EXPLANATION and VINDICATION
OF THE
PRINCIPLES and DOCTRINES
Of the People called
QUAKERS.

Written in Latin and English
By ROBERT BARCLAY,

And since translated into High Dutch, Low Dutch, French, and Spanish, for the Information of Strangers.

The Eighth Edition in ENGLISH.

BIRMINGHAM;
Printed by JOHN BASKERVILLE,
and sold by the Booksellers of London and Westminster.
M DCC LXV.

A Servant of Jesus Christ, called of God to the Dispensation of the Gospel now again revealed, and, after a long and dark Night of Apostasy, commanded to be preached to all Nations, wisheth Health and Salvation.

As the Condition of Kings and Princes puts Them in a Station more obvious to the View and Observation of the World than that of other Men, of whom, as Cicero observes, neither any Word or Action can be obscure; so are those Kings, during whose Appearance upon the Stage of this World it pleaseth the Great King of Kings singularly to make known unto Men the wonderful Steps of His unsearchable Providence, more signally observed, and their Lives and Actions more diligently remarked, and enquired into by Posterity; especially if those Things be such as not only relate to the outward Transactions of this World, but also are signalized by the Manifestation or Revelation of the Knowledge of God in Matters spiritual and religious. These are the Things that rendered the Lives of Cyrus, Augustus Cæsar, and Constantine the Great, in former Times, and of Charles the Fifth, and some other modern Princes in these last Ages, so considerable.

But among all the Transactions which it hath pleased God to permit, for the Glory of His Power, and the Manifestation of His Wisdom and Providence, no Age furnisheth us with Things so strange and marvellous, whether with Respect to Matters civil or religious, as these that have fallen out within the Compass of Thy Time; who, though Thou be not yet arrived at the Fiftieth Year of thy Age, hast yet been a Witness of stranger Things than many Ages before produced. So that whether we respect those various Troubles wherein Thou foundest Thyself engaged while scarce got out of Thy Infancy; the many different Afflictions, wherewith Men of Thy Circumstances are often unacquainted; the strange and unparalleled Fortune that befel Thy Father; Thy own narrow Escape, and Banishment following thereupon, with the great Improbability of Thy ever returning, at least without very much Pains and tedious Combatings; or finally, the Incapacity Thou wert under to accomplish such a Design; considering the Strength of those that had possessed themselves of Thy Throne, and the Terror they had inflicted upon foreign States; and yet that, after all this, Thou shouldest be restored without Stroke of Sword, the Help or Assistance of foreign States, or the Contrivance and Work of human Policy; all these do sufficiently declare that it is the Lord’s Doing, which, as it is marvellous in our Eyes, so it will justly be a Matter of Wonder and Astonishment to Generations to come; and may sufficiently serve, if rightly observed, to confute and confound that Atheism wherewith this Age doth so much abound.

As the Vindication of the Liberty of Conscience (which Thy Father, by giving Way to the importunate Clamours of the Clergy, the Answering and Fulfilling of whose unrighteous Wills has often proved hurtful and pernicious to Princes, sought in some Part to restrain) was a great Occasion of those Troubles and Revolutions; so the Pretence of Conscience was that which carried it on, and brought it to that Pitch it came to. And though no Doubt some that were engaged in that Work designed good Things, at least in the Beginning, albeit always wrong in the Manner they took to accomplish it, viz. by carnal Weapons; yet so soon as they had tasted the Sweets of the Possessions of them they had turned out, they quickly began to do those Things themselves for which they had accused others. For their Hands were found full of Oppression, and they hated the Reproof of Instruction, which is the Way of Life; and they evilly intreated the Messengers of the Lord, and caused his Prophets to be beaten and imprisoned, and persecuted his People, whom he had called and gathered out from among them, whom he had made to beat their Swords into Plow-shares, and their Spears into Pruning-hooks, and not to learn carnal War any more: But he raised them up, and armed them with spiritual Weapons, even with his own Spirit and Power, whereby they testified in the Streets and High-ways, and publick Markets and Synagogues, against the Pride, Vanity, Lusts, and Hypocrisy of that Generation, who were righteous in their own Eyes; though often cruelly intreated therefore: And they faithfully prophesied and foretold them of their judgment and Downfal, which came upon them; as by several Warnings and Epistles, delivered to Oliver and Richard Cromwell, the Parliament, and other then Powers, yet upon Record, doth appear.

And after it pleased God to restore Thee, what Oppressions, what Banishments, and evil Intreatings they have met with, by Men pretending Thy Authority, and cloaking their Mischief with Thy Name, is known to most Men in this Island; especially in England, where there is scarce a Prison that hath not been filled with them, nor a Judge before whom they have not been haled; though they could never yet be found guilty of any Thing that might deserve that Usage. Therefore the Sense of their Innocency did no Doubt greatly contribute to move thee, three Years ago, to cause some Hundreds of them to be set at Liberty: For indeed their Sufferings are singular, and obviously distinguishable from all the rest of such as live under Thee in these two Respects.

First, In that among all the Plots contrived by others against Thee, since Thy Return into Britain, there was never any, owned of that People, found or known to be guilty, (though many of them have been taken and imprisoned upon such Kind of Jealousies) but were always found innocent and harmless, as became the Followers of Christ not coveting after, nor contending for the Kingdoms of this World, but subject to every Ordinance of Man, for Conscience Sake.

Secondly, In that in the hottest Times of Persecution, and the most violent Prosecution of those Laws made against Meetings, being clothed with Innocency, they have boldly stood to their Testimony for God, without creeping into Holes or Corners, or once hiding themselves, as all other Dissenters have done; but daily met, according to their Custom, in the publick Places appointed for that End; so that none of Thy Officers can say of them, That they have surprized them in a Corner, overtaken them in a private Conventicle, or catched them lurking in their secret Chambers; nor needed they to send out Spies to get them, whom they were sure daily to find in their open Assemblies, testifying for God and His Truth.

By which those who have an Eye to see, may observe their Christian Patience and Courage, Constancy and Suffering joined in one, more than in any other People that differ from them, or oppose them. And yet, in the midst of those Troubles, Thou canst bear Witness, that as on the one Part, they never sought to detract from Thee, or to render Thee and Thy Government odious to the People, by nameless and scandalous Pamphlets and Libels; so on the other Hand they have not spared to admonish, exhort, and reprove Thee; and have faithfully discharged their Consciences towards Thee, without flattering Words, as ever the true Prophets in ancient Times used to do to those Kings and Princes, under whose Power Violence and Oppression was acted.

And although it is evident by Experience to be most agreeable both to divine Truth, and human Policy, to allow every one to serve God according to their Consciences; nevertheless those other Sects, who for the most Part durst not peep out in the Times of Persecution, while these innocent People stood bold and faithful, do now combine in a joint Confederacy, notwithstanding all the Former Janglings and Contentions among themselves, to render us odious; seeking unjustly to wrest our Doctrine and Words, as if they were both inconsistent with Christianity and civil Society; so that to effectuate this their Work of Malice against us, they have not been ashamed to take the Help, and commend the Labours, of some invidious Socinians against us. So do Herod and Pontius Pilate agree to crucify Christ.

But our Practice, known to Thee by good Experience to be more consistent with Christianity and civil Society, and the Peace and Welfare of this Island, than that of those who thus accuse us, doth sufficiently guard us against this Calumny; and we may indeed appeal to the Testimony of Thy Conscience, as a Witness for us in the Face of the Nations.

These Things moved me to present the World with a brief, but true Account of this People’s Principles, in some short Theological Propositions; which, according to the Will of God, proving successful, beyond my Expectation, to the Satisfaction of several, and to the exciting in many a Desire of being farther informed concerning us, as being every where evil spoken of; and likewise meeting with publick Opposition by some, as such will always do, so long as the Devil rules in the Children of Disobedience; I was thereby farther engaged, in the Liberty of the Lord, to present to the World this Apology of the Truth held by those People: Which, because of Thy Interest in them, and theirs in Thee, as having first appeared, and mostly increased, in these Nations under Thy Rule, I make bold to present unto Thee.

Thou knowest, and hast experienced their Faithfulness towards their God, their Patience in Suffering, their Peaceableness towards the King, their Honesty, Plainness and Integrity in their faithful Warnings and Testimonies to Thee; and if Thou wilt allow Thyself so much Time as to read this, Thou mayest find how consonant their Principles are both to Scripture, Truth, and right Reason. The Simplicity of their Behaviour, the Generality of their Condition, as being poor Men and illiterate; the Manner of their Procedure, being without the Wisdom and Policy of this World, hath made many conclude them Fools and Mad-men, and neglect them, as not being capable of Reason. But though it be to them as their Crown, thus to be esteemed of the Wise, the Great, and Learned of this World, and tho’ they rejoice to be accounted Fools for Christ’s Sake; yet of late some, even such who in the World’s Account are esteemed both Wise and Learned, begin to judge otherwise of them, and find, that they hold forth Things very agreeable both to Scripture, Reason, and true Learning.

As it is inconsistent with the Truth I bear, so it is far from me to use this Epistle as an Engine to flatter Thee, the usual Design of such Works; and therefore I can neither Dedicate it to Thee, nor crave Thy Patronage, as if thereby I might have more Confidence to present it to the World, or be more hopeful of its Success. To God alone I owe what I have, and that more immediately in Matters spiritual; and therefore to Him alone, and to the Service of His Truth, I dedicate whatever Work He brings forth in me; to whom only the Praise and Honour appertain, whose Truth needs not the Patronage of worldly Princes; His Arm and Power being that alone by which it is propagated, established and confirmed. But I found it upon my Spirit to take Occasion to present this Book unto Thee; that as Thou hast been often warned by several of that People, who are Inhabitants of England; so Thou may’st not want a seasonable Advertisement from a Member of Thy ancient Kingdom of Scotland; and that Thou may’st know, which I hope Thou wilt have no Reason to be troubled at, that God is raising up and increasing that People in this Nation. And the Nations shall also hereby know, that the Truth we profess is not a Work of Darkness, nor propagated by Stealth; and that we are not ashamed of the Gospel of Christ, because we know it to be the Power of God unto Salvation; and that we are no Ways so inconsistent with Government, nor such Disturbers of the Peace, as our Enemies, by traducing us, have sought to make the World believe we are: For which to Thee I dare appeal, as a Witness of our Peaceableness and Christian Patience.

Generations to come shall not more admire that singular Step of Divine Providence, in Restoring Thee to Thy Throne, without outward Bloodshed, than they shall admire the Increase and Progress of this Truth, without all outward Help, and against so great Opposition; which shall be none of the least Things rendering Thy Memory remarkable. God hath done great Things for Thee; He hath sufficiently shewn Thee, that it is by Him Princes rule, and that He can pull down and set up at His Pleasure. He hath often faithfully warned Thee by His Servants, since He restored Thee to Thy Royal Dignity, that Thy Heart might not wax wanton against Him, to forget His Mercies and Providences towards Thee; whereby He might permit Thee to be soothed up, and lulled asleep in Thy Sins, by the Flattering of Court-parasites, who, by their Fawning, are the Ruin of many Princes.

There is no King in the World, who can so experimentally testify of God’s Providence and Goodness; neither is there any, who rules so many free People, so many true Christians: Which Thing renders Thy Government more Honourable, Thyself more Considerable, than the Accession of many Nations, filled with slavish and superstitious Souls.

Thou hast tasted of Prosperity and Adversity; Thou knowest what it is to be banished Thy native Country, to be over-ruled, as well as to rule, and sit upon the Throne; and being oppressed, Thou hast Reason to know how hateful the Oppressor is both to God and Man: If after all these Warnings and Advertisements, Thou dost not turn unto the Lord with all Thy Heart, but forget Him, who remembered Thee in Thy Distress, and give up Thyself to follow Lust and Vanity; surely great will be Thy Condemnation.

Against which Snare, as well as the Temptation of those, that may or do feed Thee, and prompt Thee to Evil, the most excellent and prevalent Remedy will be, to apply Thyself to that Light of Christ, which shineth in Thy Conscience, which neither can, nor will flatter Thee, nor suffer Thee to be at Ease in Thy Sins; but doth and will deal plainly and faithfully with Thee, as those that are Followers thereof have also done.

GOD Almighty, who hath so signally hitherto visited Thee with His Love, so touch and reach Thy Heart, ere the Day of Thy Visitation be expired, that Thou mayest effectually Turn to Him, so as to improve Thy Place and Station for His Name. So wisheth, so prayeth,

Thy Faithful Friend and Subject,

Robert Barclay.

From Ury, in my native Country of Scotland, the 25th of the Month called November, in the Year MDCLXXV.

R. B.

Forasmuch as that, which above all Things I propose to myself, is to declare and defend the Truth; for the Service whereof I have given up and devoted myself, and all that is mine; therefore there is nothing which for its Sake (by the Help and Assistance of God) I may not attempt. And in this Confidence, I did sometime ago publish certain Propositions of Divinity, comprehending briefly the chief Principles and Doctrines of Truth; which appearing not unprofitable to some, and being beyond my Expectation well received by many, though also opposed by some envious Ones, did so far prevail, as in some Part to remove that false and monstrous Opinion, which lying Fame, and the Malice of our Adversaries, had implanted in the Minds of some, concerning us and our Doctrines.

In this Respect it seemed to me not fit to spare my Pains and Labour; and therefore, being actuated by the same Divine Spirit, and the like Intention of propagating the Truth, by which I published the Propositions themselves, I judged it meet to explain them somewhat more largely at this Time, and defend them by certain Arguments.

Perhaps my Method of Writing may seem not only different, but even contrary, to that which is commonly used by the Men called Divines, with which I am not concerned: Inasmuch as I confess myself to be not only no Imitator and Admirer of the School-men, but an Opposer and Despiser of them as such, by whose Labour I judge the Christian Religion to be so far from being bettered, that it is rather destroyed. Neither have I sought to accommodate this my Work to itching Ears, who desire rather to comprehend in their Heads the sublime Notions of Truth, than to embrace it in their Hearts: For what I have written comes more from my Heart than from my Head; what I have heard with the Ears of my Soul, and seen with my inward Eyes, and my Hands have handled of the Word of Life, and what hath been inwardly manifested to me of the Things of God, that do I declare; not so much regarding the Eloquence and Excellency of Speech, as desiring to demonstrate the Efficacy and Operation of Truth; and if I err sometimes in the former, it is no great Matter; for I act not here the Grammarian, or the Orator, but the Christian; and therefore in this I have followed the certain Rule of the Divine Light, and of the Holy Scriptures.

And to make an End; What I have written, is written not to feed the Wisdom and Knowledge, or rather vain Pride of this World, but to starve and oppose it, as the little Preface prefixed to the Propositions doth shew; which, with the Title of them, is as followeth.

TO THE
CLERGY,
Of what Sort soever, Unto whose Hands these may come; But more particularly

To the Doctors, Professors, and Students of Divinity, in the Universities and Schools of Great Britain, whether Prelatical, Presbyterian, or any other;

ROBERT BARCLAY,

A Servant of the Lord God, and one of those who in Derision are called Quakers, wisheth unfeigned Repentance, unto the Acknowledgment of the Truth.

FRIENDS,

Unto You these following Propositions are offered; in which, they being read and considered in the Fear of the Lord, you may perceive that simple, naked Truth, which Man by his Wisdom hath rendered so obscure and mysterious, that the World is even burthened with the great and voluminous Tractates which are made about it, and by their vain Jangling and Commentaries, by which it is rendered a Hundred-fold more dark and intricate than of itself it is: Which great Learning (so accounted of) to wit, your School-divinity (which taketh up almost a Man’s whole Life-time to learn) brings not a Whit nearer to God, neither makes any Man less wicked, or more righteous than he was. Therefore hath God laid aside the Wise and Learned, and the Disputers of this World; and hath chosen a few despicable and unlearned Instruments (as to Letter-learning) as he did Fishermen of old, to publish his pure and naked Truth, and to free it of those Mists and Fogs wherewith the Clergy hath clouded it, that the People might admire and maintain them. And among several others, whom God hath chosen to make known these Things (seeing I also have received, in Measure, Grace to be a Dispenser of the same Gospel) it seemed good unto me, according to my Duty, to offer unto you these Propositions; which though short, yet are weighty, comprehending much, and declaring what the true Ground of Knowledge is, even of that Knowledge which leads to Life Eternal; which is here witnessed of, and the Testimony thereof left unto the Light of Christ in all your Consciences.

Farewel.

R. B.

[Pg iii]

Concerning the true Foundation of Knowledge.

Seeing the Height of all Happiness is placed in the true Knowledge of God ([1]This is Life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent) the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first Place.

Concerning Immediate Revelation.

Seeing [2]no Man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been, is, and can be only revealed; who as, by the moving of his own Spirit, he converted the Chaos of this World into that wonderful Order wherein it was in the Beginning, and created Man a living Soul, to rule and govern it, so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of Men, both Patriarchs, Prophets and Apostles; which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward objective Manifestations in the Heart, were of old the formal Object of their Faith, and remain yet so to be; since the Object of the Saints’ Faith is the same in all Ages, though set forth under divers Administrations. Moreover, these divine inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do nor can ever contradict the outward Testimony of the Scriptures, or right and sound Reason. Yet from hence it will not follow, that these divine Revelations are to be subjected to the Examination, either of the outward Testimony of[Pg iv] the Scriptures, or of the natural Reason of Man, as to a more noble or certain Rule or Touchstone: For this divine Revelation, and inward Illumination, is that which is evident and clear of itself; forcing, by its own Evidence and Clearness, the well-disposed Understanding to assent, irresistibly moving the same thereunto; even as the common Principles of natural Truths move and incline the Mind to a natural Assent: As, That the Whole is greater than its Part; That two contradictory Sayings cannot be both true, nor both false: Which is also manifest, according to our Adversaries Principle, who (supposing the Possibility of inward divine Revelations) will nevertheless confess with us, that neither Scripture nor sound Reason will contradict it: And yet it will not follow, according to them, that the Scripture, or sound Reason, should be subjected to the Examination of the divine Revelations in the Heart.

Concerning the Scriptures.

From these Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain, 1. A faithful historical Account of the Actings of God’s People in divers Ages, with many singular and remarkable Providences attending them. 2. A prophetical Account of several Things, whereof some are already past, and some yet to come. 3. 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. Nevertheless, as that which giveth a true and faithful Testimony of the first Foundation,[Pg v] 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 [3]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. And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; therefore also the Spirit is more originally and principally the Rule, according to that received Maxim in the Schools, Propter quod unumquodque est tale, illud ipsum est magis tale. Englished thus: That for which a Thing is such, that Thing itself is more such.

Concerning the Condition of Man in the Fall.

[4]All Adam’s Posterity (or Mankind) both Jews and Gentiles, as to the first Adam or earthly Man is fallen, degenerated, and dead, deprived of the Sensation or Feeling of this inward Testimony or Seed of God, and is subject unto the Power, Nature, and Seed of the Serpent, which he sows in Men’s Hearts, while they abide in this natural and corrupted State; from whence it comes, that not their Words and Deeds only, but all their Imaginations are evil perpetually in the Sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know nothing aright; yea, his Thoughts and Conceptions concerning God and Things spiritual, until he be disjoined from this evil Seed, and united to the Divine Light, are unprofitable both to himself and others: Hence are rejected the Socinian and Pelagian Errors, in exalting a natural Light; as also of the Papists, and most Protestants, who affirm, That Man, without the true Grace of God, may be a true Minister of the Gospel. Nevertheless, this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; [5]for[Pg vi] they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air.

Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every Man is enlightened.

[6]God, out of his infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath so loved the World, that he hath given his only Son a Light, that whosoever believeth in him should be saved; who enlighteneth every Man that cometh into the World, and maketh manifest all Things that are reproveable, and teacheth all Temperance, Righteousness, and Godliness: And this Light enlighteneth the Hearts of all in a Day,[7] in order to Salvation, if not resisted: Nor is it less universal than the Seed of Sin; being the Purchase of his Death, who tasted Death for every Man; for [8]as in Adam all die, even so in Christ shall all be made alive.

According to which Principle (or Hypothesis) all the Objections against the Universality of Christ’s Death are easily solved; neither is it needful to recur to the Ministry of Angels, and those other miraculous Means, which, they say, God makes use of, to manifest the Doctrine and History of Christ’s Passion, unto such who (living in those Places of the World where the outward Preaching of the Gospel is unknown) have well improved the first and common Grace; for hence it well follows, that as some of the old Philosophers might have been saved, so also may now some (who by[Pg vii] Providence are cast into those remote Parts of the World, where the Knowledge of the History is wanting) be made Partakers of the Divine Mystery, if they receive and resist not that Grace, [9]a Manifestation whereof is given to every Man to profit withal. This certain Doctrine then being received (to wit) that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind (both in the Death of his beloved Son, the Lord Jesus Christ, and in the Manifestation of the Light in the Heart) is established and confirmed against all the Objections of such as deny it. Therefore [10]Christ hath tasted Death for every Man; not only for all Kinds of Men, as some vainly talk, but for every one, of all Kinds; the Benefit of whose Offering is not only extended to such, who have the distinct outward Knowledge of his Death and Sufferings, as the same is declared in the Scriptures, but even unto those who are necessarily excluded from the Benefit of this Knowledge by some inevitable Accident; which Knowledge we willingly confess to be very profitable and comfortable, but not absolutely needful unto such, from whom God himself hath with-held it; yet they may be made Partakers of the Mystery of his Death (though ignorant of the History) if they suffer his Seed and Light (enlightening their Hearts) to take Place (in which Light, Communion with the Father and Son is enjoyed) so as of wicked Men to become holy, and Lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn to do to others as they would be done by; in which Christ himself affirms all to be included. As they then have falsely and erroneously taught, who have denied Christ to have died for all Men; so neither have they sufficiently taught the Truth, who affirming him to have died for all, have added the absolute Necessity of the outward Knowledge thereof, in order to the obtaining its saving Effect; among whom the Remonstrants of Holland have been chiefly wanting, and many other Assertors of Universal Redemption, in that they have not placed the Extent of this Salvation in that Divine and Evangelical[Pg viii] Principle of Light and Life, wherewith Christ hath enlightened every Man that comes into the World, which is excellently and evidently held forth in these Scriptures, Gen. vi. 3. Deut. xxx. 14. John i. 7, 8, 9. Rom. x. 8. Tit. ii. 11.

Concerning Justification.

As many as resist not this Light, but receive the same, in them is produced an holy, pure, and spiritual Birth, bringing forth Holiness, Righteousness, Purity, and all these other blessed Fruits which are acceptable to God; by which Holy Birth (to wit, Jesus Christ formed within us, and Working his Works in us) as we are sanctified, so are we justified in the Sight of God, according to the Apostle’s Words, [11]But ye are washed, but ye are sanctified, but ye are justified, in the Name of the Lord Jesus, and by the Spirit of our God. Therefore it is not by our Works wrought in our Will, nor yet by good Works, considered as of themselves, but by Christ, who is both the Gift and the Giver, and the Cause producing the Effects in us; who, as he hath reconciled us while we were Enemies, doth also in his Wisdom save us, and justify us after this Manner, as saith the same Apostle elsewhere, [12]According to his Mercy he saved us, by the washing of Regeneration, and the renewing of the Holy Ghost.

Concerning Perfection.

[13]In whom this holy and pure Birth is fully brought forth, the Body of Death and Sin comes to be crucified and removed, and their Hearts united and subjected unto the Truth, so as not to obey any Suggestion or Temptation of the Evil One, but to be free from actual sinning, and transgressing of the Law of God, and in that Respect perfect. Yet doth this Perfection still admit of a Growth; and[Pg ix] there remaineth a Possibility of sinning, where the Mind doth not most diligently and watchfully attend unto the Lord.

Concerning Perseverance, and the Possibility of Falling from Grace.

Although this Gift, and inward Grace of God, be sufficient to work out Salvation, yet in those in whom it is resisted it both may and doth become their Condemnation. Moreover, in whom it hath wrought in Part, to purify and sanctify them, in order to their further Perfection, by Disobedience such may fall from it, and turn it to Wantonness, making Shipwreck of Faith; and [14]after having tasted of the Heavenly Gift, and been made Partakers of the Holy Ghost, again fall away. Yet such an Increase and Stability in the Truth may in this Life be attained, from which there cannot be a total Apostasy.

Concerning the Ministry.

As by this Gift, or Light of God, all true Knowledge in Things Spiritual is received and revealed; so by the same, as it is manifested and received in the Heart, by the Strength and Power thereof, every true Minister of the Gospel is ordained, prepared and supplied in the Work of the Ministry: And by the leading, moving, and drawing hereof, ought every Evangelist and Christian Pastor to be led and ordered in his Labour and Work of the Gospel, both as to the Place where, as to the Persons to whom, and as to the Times when he is to minister. Moreover, those who have this Authority may and ought to preach the Gospel, though without human Commission or Literature; as on the other Hand, those who want the Authority of this Divine Gift, however learned or authorized by the[Pg x] Commissions of Men and Churches, are to be esteemed but as Deceivers, and not true Ministers of the Gospel. Also, who have received this holy and unspotted Gift, [15]as they have freely received, so are they freely to give, without Hire or Bargaining, far less to use it as a Trade to get Money by it: Yet if God hath called any from their Employments, or Trades, by which they acquire their Livelihood, it may be lawful for such (according to the Liberty which they feel given them in the Lord) to receive such Temporals (to wit, what may be needful to them for Meat and Clothing) as are freely given them by those to whom they have communicated Spirituals.

Concerning Worship.

All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit, which is neither limited to Places, Times, or Persons; for though we be to worship him always, in that we are to fear before him, yet as to the outward Signification thereof in Prayers, Praises, or Preachings, we ought not to do it where and when we will, but where and when we are moved thereunto by the secret Inspirations of his Spirit in our Hearts, which God heareth and accepteth of, and is never wanting to move us thereunto, when Need is, of which he himself is the alone proper Judge. [16]All other Worship then, both Praises, Prayers and Preachings, which Man sets about in his own Will, and at his own Appointment, which he can both begin and end at his Pleasure, do or leave undone as himself sees meet, whether they be a prescribed Form, as a Liturgy, or Prayers conceived extemporarily, by the natural Strength and Faculty of the Mind, they are all but Superstitions, Will-worship, and abominable Idolatry in the Sight of God; which are to be denied, rejected, and separated from, in this Day of his spiritual Arising: [17]However it might have pleased him (who winked at the Times of Ignorance, with Respect to the[Pg xi] Simplicity and Integrity of some, and of his own innocent Seed, which lay as it were buried in the Hearts of Men, under the Mass of Superstition) to blow upon the dead and dry Bones, and to raise some Breathings, and answer them, and that until the Day should more clearly dawn and break forth.

Concerning Baptism.

As there is [18]one Lord and one Faith, so there is one Baptism; which is not the putting away the Filth of the Flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ. And this Baptism is a pure and spiritual Thing, to wit, the Baptism of the Spirit and Fire, by which we are buried with him, that being washed and purged from our Sins, we may walk in Newness of Life; [19]of which the Baptism of John was a Figure, which was commanded for a Time, and not to continue for ever. As to the Baptism of Infants, it is a mere human Tradition, for which neither Precept nor Practice is to be found in all the Scripture.

Concerning the Communion, or Participation of the Body and Blood of Christ.

The [20]Communion of the Body and Blood of Christ is inward and spiritual, which is the Participation of his Flesh and Blood, by which the inward Man is [21]daily nourished in the Hearts of those in whom Christ dwells; of which Things the breaking of Bread by Christ with his Disciples was a Figure, which they even used in the Church for a Time, who had received the Substance, for the Cause of the Weak; even as [22]abstaining from Things strangled, and from Blood; the [23]washing one another’s Feet, and the [24]anointing of the Sick with Oil; all which are commanded with no less Authority and Solemnity than[Pg xii] the Former; yet seeing they are but the Shadows of better Things, they cease in such as have obtained the Substance.

Concerning the Power of the Civil Magistrate in Matters purely Religious, and pertaining to the Conscience.

Since God hath assumed to himself the Power and Dominion of the Conscience, who alone can rightly instruct and govern it therefore [25]it is not lawful for any whatsoever, by Virtue of any Authority or Principality they bear in the Government of this World, to force the Consciences of others; and therefore all Killing, Banishing, Fining, Imprisoning, and other such Things, which Men are afflicted with, for the alone Exercise of their Conscience, or Difference in Worship or Opinion, proceedeth from the Spirit of Cain, the Murderer, and is contrary to the Truth; provided always, that no Man, under the Pretence of Conscience, prejudice his Neighbour in his Life or Estate; or do any Thing destructive to, or inconsistent with Human Society; in which Case the Law is for the Transgressor, and Justice to be administered upon all, without Respect of Persons.

Concerning Salutations and Recreations, &c.

[26]Seeing the chief End of all Religion is to redeem Man from the Spirit and vain Conversation of this World, and to lead into inward Communion with God, before whom, if we fear always, we are accounted happy; therefore all the vain Customs and Habits thereof, both in Word and Deed, are to be rejected and forsaken by those who come to this Fear; such as the taking off the Hat to a Man, the Bowings and Cringings of the Body, and such other Sa[Pg xiii]lutations of that Kind, with all the foolish and superstitious Formalities attending them; all which Man has invented in his degenerate State, to feed his Pride in the vain Pomp and Glory of this World; as also the unprofitable Plays, frivolous Recreations, Sportings and Gamings, which are invented to pass away the precious Time, and divert the Mind from the Witness of God in the Heart, and from the living Sense of his Fear, and from that evangelical Spirit wherewith Christians ought to be leavened, and which leads into Sobriety, Gravity, and Godly Fear; in which, as we abide, the Blessing of the Lord is felt to attend us in those Actions in which we are necessarily engaged, in order to the taking Care for the Sustenance of the outward Man.

AN

APOLOGY

FOR THE

True Christian Divinity.

Concerning the true Foundation of Knowledge.

Seeing the Height of all Happiness is placed in the true Knowledge of God, [27](This is Life Eternal, to know thee the only true God, and Jesus Christ whom thou hast sent) the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first Place.

He that desireth to acquire any Art or Science, seeketh first those Means by which that Art or Science is obtained: If we ought to do so in Things Natural and Earthly, how much more then in Spiritual? In this Affair then should our Inquiry be the more diligent, because he that Errs in the Entrance, is not so easily brought back again into the Right Way; he that misseth his Road from the Beginning of his Journey, and is deceived in his first Marks, at his first setting forth, the greater his Mistake is, the more difficult will be his Entrance into the Right Way.

The Way to the true Knowledge of God.Thus when a Man first proposeth to himself the Knowledge of God, from a Sense of his own Unworthiness, and from the great Weariness of his Mind, occasioned by the secret Checks of his Conscience, and the tender yet real Glances of God’s Light upon his Heart; the[Pg 2] earnest Desires he has to be redeemed from his present Trouble, and the fervent Breathings he has to be eased of his disordered Passions and Lusts, and to find Quietness and Peace in the certain Knowledge of God, and in the Assurance of his Love and Good-will towards him, make his Heart tender, and ready to receive any Impression; and so (not having then a distinct Discerning) through Forwardness embraceth any Thing that brings present Ease. If either through the Reverence he bears to certain Persons, or from the secret Inclination to what doth comply with his natural Disposition, he fall upon any Principles or Means by which he apprehends he may come to know God, and so doth center himself, it will be hard to remove him thence again, how wrong soever they may be: For the first Anguish being over, he becomes more hardy; and the Enemy being near, creates a false Peace, and a certain Confidence, which is strengthened by the Mind’s Unwillingness to enter again into new Doubtfulness, or the former Anxiety of a Search.

Jewish Doctors and Pharisees resist Christ.This is sufficiently verified in the Example of the Pharisees and Jewish Doctors, who most of all resisted Christ, disdaining to be esteemed Ignorant; for this vain Opinion they had of their Knowledge, hindered them from the true Knowledge; and the mean People, who were not so much pre-occupied with former Principles, nor conceited of their own Knowledge, did easily believe. Wherefore the Pharisees upbraid them, saying, [28]Have any of the Rulers or Pharisees believed on him? But this People, which know not the Law, are accursed. This is also abundantly proved by the Experience of all such, as being secretly touched with the Call of God’s Grace unto them, do apply themselves to false Teachers, where the Remedy proves worse than the Disease; because instead of knowing God, or the Things relating to their Salvation aright, they drink in wrong Opinions of him; from which it is harder to be disintangled, than while the Soul remains a Blank, or Tabula rasa. For they that conceit themselves Wise, are worse to deal with than they that are sensible of their Ignorance. Nor hath it been less the Device of the Devil, the great[Pg 3] Enemy of Mankind, to persuade Men into wrong Notions of God, than to keep them altogether from acknowledging him; the latter taking with few, because odious; but the other having been the constant Ruin of the World: For there hath scarce been a Nation found, but hath had some Notions or other of Religion; so that not from their denying any Deity, but from their Mistakes and Misapprehensions of it, hath proceeded all the Idolatry and Superstition of the World; yea, hence even Atheism itself hath proceeded: For these many and various Opinions of God and Religion, being so much mixed with the Guessings and uncertain Judgments of Men, have begotten in many the Opinion, That there is no God at all. This, and much more that might be said, may shew how dangerous it is to miss in this first Step: All that come not in by the right Door, are accounted as Thieves and Robbers.

Epictetus.Again, How needful and desirable that Knowledge is, which brings Life Eternal, Epictetus sheweth, saying excellently well, Cap. 38. [Greek: isthi hoti to Kyriôtaton: ισθι ὁτι το Κυριωτατον], &c. Know that the main Foundation of Piety is this, To have [Greek: orthas hypolêpseis: ορθας ὑποληψεις], right Opinions and Apprehensions of God.

This therefore I judged necessary, as a first Principle, in the first Place, to affirm; and I suppose will not need much farther Explanation or Defence, as being generally acknowledged by all (and in these Things that are without Controversy I love to be brief) as that which will easily commend itself to every Man’s Reason and Conscience; and therefore I shall proceed to the next Proposition; which, though it be nothing less certain, yet by the Malice of Satan, and Ignorance of many, comes far more under Debate.

[Pg 4]

Of Immediate Revelation.

[29]Seeing no Man knoweth the Father but the Son, and he to whom the Son revealeth him; and seeing the Revelation of the Son is in and by the Spirit; therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been, is, and can be only revealed: Who as, by the Moving of his own Spirit, he disposed the Chaos of this World into that wonderful Order in which it was in the Beginning, and created Man a Living Soul, to Rule and Govern it; so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of Men, both Patriarchs, Prophets and Apostles: Which Revelations of God by the Spirit, whether by outward Voices and Appearances, Dreams, or inward objective Manifestations in the Heart, were of old the formal Object of their Faith, and remain yet so to be; since the Object of the Saints’ Faith is the same in all Ages, tho’ held forth under divers Administrations. Moreover, these Divine Inward Revelations, which we make absolutely necessary for the building up of true Faith, neither do, nor can ever, contradict the outward Testimony of the Scriptures, or right and sound Reason; yet from hence it will not follow, that these Divine Revelations are to be subjected to the Test, either of the outward Testimony of the Scriptures, or of the Natural Reason of Man, as to a more noble or certain Rule and Touchstone; for this Divine Revelation, and Inward Illumination, is that which is evident and clear of itself; forcing, by its own Evidence and Clearness, the well-disposed Understanding to assent, irresistibly moving the same thereunto, even as the common Principles of natural Truths do move and incline the Mind to a natural Assent: As, That the Whole is greater than its Part; That two Contradictories can neither be both true, nor both false.

[Pg 5]

Knowledge Spiritual and Literal distinguished.For the better understanding then of this Proposition, we do distinguish betwixt the certain Knowledge of God, and the uncertain; betwixt the spiritual Knowledge, and the literal; the saving Heart-[Pg 6]Knowledge, and soaring, airy Head-Knowledge. The last, we confess, may be divers Ways obtained; but the first, by no other Way than the inward immediate Manifestation and Revelation of God’s Spirit, shining in and upon the Heart, inlightning and opening the Understanding.

The Certainty of which Truth is such, that it hath been acknowledged by some of the most refined and famous of all Sorts of Professors of Christianity in all Ages; who being truly upright-hearted, and earnest Seekers of the Lord, (however stated under the Disadvantages and epidemical Errors of their several Sects or Ages) the true Seed in them hath been answered by God’s Love, who hath had Regard to the Good, and hath had of his Elect Ones among all, who finding a Distaste and Disgust in all other outward Means, even in the very Principles and Precepts more particularly relative to their own Forms and Societies, have at last concluded, with One Voice, That there was no true Knowledge of God, but that which is revealed inwardly by his own Spirit. Whereof take these following Testimonies of the Ancients.

Aug.1. [30]“It is the Inward Master (saith Augustine) that Teacheth, it is Christ that Teacheth, it is Inspiration that Teacheth: Where this Inspiration and Unction is wanting, it is in vain that Words from without are beaten in.” And thereafter: “For he that created us, and redeemed us, and called us, by Faith, and dwelleth in us by his Spirit, unless he speaketh unto us Inwardly, it is needless for us to cry out.”

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[Pg 7] 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.”

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.

Jerome4. [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.”

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.”

Gregory6. [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.”

Cyrillus Alexandrinus7. [37]Cyrillus Alexandrinus plainly affirmeth, “That Men know that Jesus[Pg 8] is the Lord by the Holy Ghost, no otherwise than they who taste Honey know that it is sweet, even by its proper Quality.”

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.”

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

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.”

Phil. MelancthonPhilip Melancthon, in his Annotations upon John vi. “Those who hear only an outward and bodily Voice, hear the Creature; but God is a Spirit, and is neither discerned, nor known, nor heard, but by the Spirit;By the Spirit alone God is known. and therefore to hear the Voice of God, to see God, is to know and hear the Spirit. By the Spirit alone God is known and perceived.”

Which also the more Serious to this Day do acknowledge, even all such who satisfy themselves not with the Superficies of Religion, and use it not as a Cover or Art. Yea, all those who apply themselves effectually to Christianity, and are not satisfied until they have found its effectual Work upon their Hearts, redeeming them from Sin, do feel that no Knowledge effectually prevails to the producing of this, but that which proceeds from the warm Influence of God’s Spirit upon the Heart, and from the comfortable Shining of his[Pg 9] Light upon their Understanding.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.”

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[Pg 11] 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? 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.

The Sum then of what is said amounts to this, That where the true Inward Knowledge of God is, through the Revelation of his Spirit, there is all; neither is there an absolute Necessity of any other. But where the best, highest, and most profound Knowledge is, without this there is nothing, as to the obtaining the great End of Salvation. This Truth is very effectually confirmed by the first Part of the Proposition itself, which in few Words comprehendeth divers unquestionable Arguments, which I shall in brief subsume.

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

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

[Pg 12]

III.Thirdly, That by the Spirit God hath always revealed himself to his Children.

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

V.And Lastly, That the same continueth to be the Object of the Saints’ Faith to this Day.

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

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.

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.

[Pg 13]

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.

Where it is to be noted, that I always speak of the saving, certain and necessary Knowledge of God; which that it cannot be acquired otherways than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is revealed, doth also reveal himself to his Disciples and Friends in and by his Spirit: As his Manifestation was outward, when he testified and witnessed for the Truth in this World, and approved himself faithful throughout; so being now withdrawn, as to the outward Man, he doth teach and instruct Mankind inwardly, by his own Spirit; He standeth at the Door and knocketh, and whoso heareth his Voice and openeth, he comes in to such, Rev. iii. 20. Of this Re[Pg 14]velation 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. 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? 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.

[Pg 15]

But the first is true: Therefore also the second.

The whole Strength of the Argument is contained in the Apostle’s Words before-mentioned; which therefore being granted, I shall proceed to deduce a second Argument, thus:

That which is Spiritual can only be known and discerned by the Spirit of God.

But the Revelation of Jesus Christ, and the true and saving Knowledge of him, is Spiritual:

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

Proof II.No Man can call Jesus Lord, &c. The other Scripture is also a Saying of the same Apostle, 1 Cor. xii. 3. No Man can say that Jesus is the Lord, but by the Holy Ghost. This Scripture, which is full of Truth, and answereth full well to the enlightened Understanding of the spiritual and real Christian, may perhaps prove very strange to the carnal and pretended Follower of Christ, by whom perhaps it hath not been so diligently remarked. Spiritual Truths are Lies spoken by Carnal Men.Here the Apostle doth so much require the Holy Spirit, in the Things that relate to a Christian, that he positively avers, we cannot so much as affirm Jesus to be the Lord without it; which insinuates no less, than that the Spiritual Truths of the Gospel are as Lies in the Mouths of carnal and unspiritual Men; for tho’ in themselves they be true, yet are they not true as to them, because not known, nor uttered forth, in and by that Principle and Spirit that ought to direct the Mind, and actuate it; in such Things they are no better than the counterfeit Representations of Things in a Comedy; neither can it be more truly and properly called a real and true Knowledge of God and Christ, than the Actions of Alexander the Great, Julius Cæsar, &c. if now transacted upon a Stage, might be called truly and really their Doings, or the Persons representing them might be said truly and really to have conquered Asia, overcome Pompey, &c.

Like the Pratling of a Parrot.This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the Heart, is no more properly the Knowledge[Pg 16] 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.

For making the Truth of this Assertion appear, it will be but needful to consider God’s manifesting himself towards, and in relation to his Creatures, from the Beginning, which resolves itself always herein. The first Step of all is ascribed hereunto by Moses, Gen. i. 2. And the Spirit of God moved upon the Face of the Waters. The Revelation is by the Spirit of God.I think it will not be denied, that God’s Converse with Man, all along from Adam to Moses, was by the Immediate Manifestation of his Spirit: And afterwards, through the whole Tract of the Law, he spake to[Pg 17] 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.

Object.But if any will Object, That after the Dispensation of the Law, God’s Method of Speaking was altered;

Answ.Sanctum Sanctorum. I answer: First, That God spake always immediately to the Jews, in that he spake always immediately to the High-Priest from betwixt the Cherubims; who, when he entered into the Holy of Holies, returning, did relate to the whole People the Voice and Will of God, there immediately Revealed. So that this immediate Speaking never ceased in any Age.

None shut out from this Immediate Fellowship.Secondly, From this immediate Fellowship were none shut out, who earnestly sought after, and waited for it; in that many, besides the High-Priest, who were not so much as of the Kindred of Levi, nor of the Prophets, did receive it and speak from it; as it is written, Numb. xi. 25. where the Spirit is said to have rested upon the Seventy Elders; which Spirit also reached unto two that were not in the Tabernacle, but in the Camp; whom when some would have forbidden, Moses would not, but rejoiced, wishing that all the Lord’s People were Prophets, and that he would put his Spirit upon them, Ver. 29.

This is also confirmed, Neh. ix. Where the Elders of the People, after their Return from Captivity, when they began to sanctify themselves by Fasting and Prayer, numbering up the many Mercies of God towards their Fathers, say, Ver. 20. Thou gavest also thy good Spirit to instruct them; and Ver. 30. Yet many Years didst thou forbear, and testify against them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David to this Purpose, as Psalm li. 11, 12. Take not thy holy Spirit from me; uphold me with thy free Spirit. Psal. cxxxix. 7. Whither shall I go from thy Spirit? Hereunto doth the Prophet Isaiah ascribe the Credit of his Testimony, saying, Chap. xlviii. 16. And now[Pg 18] 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.

Proved.This will easily appear by the Definition of Faith, and considering what its Object is: For which we shall not dive into the curious and various Notions of the School-men, but stay in the plain and positive Words of the Apostle Paul, who, Heb. xi. describes it two Ways. What Faith is?Faith (saith he) is the Substance of Things hoped for, and the Evidence of Things not seen: Which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other but a firm and certain Belief of the Mind, whereby it resteth, and in a Sense possesseth the Substance of some Things hoped for, through its Confidence in the Promise of God: And thus the Soul hath a most firm Evidence, by its Faith, of Things not yet seen nor come to pass. The Object of this Faith, is the Promise, Word, or Testimony of God, speaking in the Mind. The Object of Faith, Deus Loquens.Hence it hath been generally affirmed, That the Object of Faith is Deus Loquens, &c. that is, God Speaking, &c. Which is also manifest from all those Examples, deduced by the Apostle throughout that whole Chapter, whose Faith was founded neither upon any outward Testimony, nor upon the Voice or Writing of Man, but upon the Revelation of God’s Will, manifest unto them, and in them; as in the Example of Noah, Ver. 7, thus, By Faith Noah being warned of God, of Things not seen as yet, moved with Fear, prepared an Ark to the saving of his House; by the which he condemned the World, and became Heir of the Righteousness which is by Faith. Noah’s Faith.What was here the Object of Noah’s Faith, but God speaking unto him? He had not the Writings nor Prophesyings of any going before, nor yet the Concurrence of any Church or People, to strengthen him; and yet his Faith in the Word, by which he contradicted the whole World, saved him and his House.[Pg 19] 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,

Object.That those who found their Faith now upon Immediate and Objective Revelation, ought to have also outward Voices or Visions, Dreams or Appearances for it.

Answ.The Ministry of Angels speaking in the Appearance of Men to the Saints of old. It is not denied, but God made use of the Ministry of Angels, who, in the Appearance of Men, spake outwardly to the Saints of old, and that he did also reveal some Things to them in Dreams and Visions; none of which we will affirm to be ceased, so as to limit the Power and Liberty of God, in manifesting himself towards his Children. But while we are considering the Object of Faith, we must not stick to that which is but Circumstantially and Accidentally so, but to that which is Universally and Substantially so.

Next again, We must distinguish betwixt that which in itself is subject to Doubt and Delusion, and therefore is received for and because of another; and that which is not subject to any Doubt, but is received simply for and because of itself, as being Prima Veritas, the very First and Original Truth. Let us then consider how, or how[Pg 20] far, these outward Voices, Appearances and Dreams, were the Object of the Saints’ Faith: Was it because they were simply Voices, Appearances or Dreams? 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.

Object.But if any one should pertinaciously affirm, That this did import an outward audible Voice to the Carnal Ear;

Answ.I would gladly know, what other Argument such an one could bring for this his Affirmation, saving his own simple Conjecture. It is said indeed, The Spirit witnesseth with our Spirit; but not to our outward Ears, Rom. viii. 16. And seeing the Spirit of God is within us, and not without us only, it speaks to our spiritual, and not to our bodily Ear. The Spirit speaks to the Spiritual Ear, not to the Outward.Therefore I see no Reason, where it is so often said in Scripture, The Spirit said, moved, hindered, called such or such a one, to do or forbear such or such a Thing, that any have to conclude that[Pg 21] 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.

There is nevertheless a very firm Argument confirming the Truth of this Assertion, included in the Proposition itself, to wit, That the Object of the Saints’ Faith is the same in all Ages, though held forth under divers Administrations. Which I shall reduce to an Argument, and prove, thus:

First, Where the Faith is one, the Object of the Faith is one.

But the Faith is one: Therefore, &c.

That the Faith is one, is the express Words of the Apostle, Eph. iv. 5. who placeth the one Faith with the one God; importing no less than, that to affirm two Faiths, is as absurd as to affirm two Gods.

The Faith of the Saints of old the same with ours.Moreover, if the Faith of the Ancients were not one and the same with ours, i. e. agreeing in Substance therewith, and receiving the same Definition, it had been impertinent for the Apostle, Heb. xi. to have illustrated the Definition of our Faith, by the Examples of that of the Ancients, or to go about to move us by the Example of Abraham,[Pg 22] 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.

Object.If any now object the Diversity of Administration;

Answ.I answer; That altereth not at all the Object: For the same Apostle mentioning this Diversity three Times, 1 Cor. xii. 4, 5, 6. centereth always in the same Object; the same Spirit, the same Lord, the same God.

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

[Pg 23]

But this were absurd: Therefore, &c.

Lastly, This is most firmly proved from a common and received Maxim of the School-men, to wit, Omnis actus specificatur ab objecto, Every Act is specified from its Object: for which if it be true, as they acknowledge; (though for the Sake of many, I shall not recur to this Argument, as being too Nice and Scholastick; neither lay I much Stress upon those Kind of Things, as being that which commends not the Simplicity of the Gospel) it would follow, that If the Object were different, then the Faith would be different also.

Such as deny this Proposition now-a-days, use here a Distinction; granting that God is to be known by his Spirit; but again denying that it is Immediate or Inward, but in and by the Scriptures, in which the Mind of the Spirit (as they say) being fully and amply Expressed, we are thereby to know God, and be led in all Things.

As to the Negative of this Assertion, That the Scriptures are not sufficient, neither were ever appointed to be the adequate and only Rule, nor yet can guide or direct a Christian in all those Things that are needful for him to know, we shall leave that to the next Proposition to be examined. Christians are now to be led by the Spirit, in the same Manner as the Saints of Old.What is proper in this Place to be proved, is, That Christians now are to be led inwardly and immediately by the Spirit of God, even in the same Manner (though it befal not many to be led in the same Measure) as the Saints were of old.

Query I. Who is this Comforter?As to the First, Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways can avoid Blasphemy: For, if the Comforter, the Holy Ghost, and Spirit of Truth, be all one with the Scriptures, then it will follow that the Scriptures are God, seeing it is true that the Holy Ghost is God. Nonsensical Consequences from the Socinians Belief of the Scriptures being the Spirit.If these Men’s Reasoning might take Place, wherever the Spirit is mentioned in relation to the Saints, thereby might be truly and properly understood the Scriptures: which, what a nonsensical Monster it would make of the Christian Religion, will easily appear to all Men. As where it is said, A Manifestation of the Spirit is given to every Man to profit withal; it might be rendered thus, A Manifestation of the Scriptures is given to every Man to profit withal; what notable Sense this would make, and what a curious Interpretation; let us consider by the Sequel of the same Chapter, 1 Cor. xii. 9, 10, 11. To another the Gifts of Healing, by the same Spirit; to another, the working of Miracles, &c. But all these worketh that one and the self-same Spirit, dividing to every Man severally as he will. What would now these great Masters of Reason, the Socinians, judge, if we should place the Scriptures here instead of the Spirit? Would it answer their Reason, which is the great Guide of their Faith? Would it be good and sound Reason in their Logical Schools, to affirm that[Pg 25] 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.

Query II. Where is his Place?Secondly, That this Spirit is inward, in my Opinion, needs no Interpretation, or Commentary, He dwelleth with you, and shall be in you. This Indwelling of the Spirit in the Saints, as it is a Thing most needful to be known and believed; so is it as positively asserted in the Scripture, as any Thing else can be. If so be that the Spirit of God dwell in you, saith the Apostle to the Romans, Chap. viii. 9. And again, Know ye not that your Body is the Temple of the Holy Ghost, 1 Cor. vi. 19. And that the Spirit of God dwelleth in you? 1 Cor. iii. 16. Without this the Apostle reckoneth no Man a Christian. If any Man (saith he) have not the Spirit of Christ, he is none of his. These Words immediately follow these above-mentioned, out of the Epistle to the Romans, But ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you. The Spirit within, the main Token of a Christian.The Context of which sheweth, that the Apostle reckoneth it the main Token of a Christian, both positively and negatively: For in the former Verses, he sheweth how the carnal Mind is Enmity against God, and that such as are in the Flesh, cannot please him. Where subsuming, he adds concerning the Romans, that they are not in the Flesh, if the Spirit of God dwell in them. What is this but to affirm, that they, in whom the Spirit dwells, are no longer in the Flesh, nor of those who please not God, but are become Christians indeed? Again, in the next Verse he concludes negatively, that If any Man have not the Spirit of Christ, he is none of his; that is, he is no Christian. He then that acknowledges himself Ignorant, and a Stranger to the Inward[Pg 26] 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. 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[Pg 27] 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:

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[Pg 28] 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[Pg 29] Christians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity itself could not be. 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.

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? 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?

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[Pg 30] 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, go[Pg 31]verneth, 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.

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

Arg 1.1. Because there be many Truths, which, as they are applicable to Particulars and Individuals, and most needful to be known by them, are in no-wise to be found in the Scripture, as in the following Proposition shall be shewn.

Besides, the Arguments already adduced do prove, that the Spirit doth not only Subjectively help us to discern Truths elsewhere delivered, but also Objectively present those Truths to our Minds. For that which teacheth me all Things, and is given me for that End, without doubt presents those Things to my Mind which it teacheth me. It is not said, It shall teach you how to understand those Things that are written; but, It shall teach you all Things. Again, that which brings all Things to my Remembrance, must needs present them by Way of Object; else it were improper to say, It brought them to my Remembrance; but only, that it helpeth to remember the Objects brought from elsewhere.

Arg. 2.My second Argument shall be drawn from the Nature of the New Covenant; by which, and those that follow, I shall prove that we are led by the Spirit, both Immediately and Objectively. The Nature of the New Covenant is expressed in divers Places: And

[Pg 32]

Proof 1.First, Isa. lix. 21. As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my Words which I have put into thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed’s Seed, saith the Lord, from henceforth and for ever. The Leadings of the Spirit.By the latter Part of this is sufficiently expressed the Perpetuity and Continuance of this Promise, It shall not depart, saith the Lord, from henceforth and for ever. In the former Part is the Promise itself, which is the Spirit of God being upon them, and the Words of God being put into their Mouths.

1. Immediately.First, This was Immediate, for there is no Mention made of any Medium; he saith not, I shall by the Means of such and such Writings or Books, convey such and such Words into your Mouths; but My Words, I, even I, saith the Lord, have put into your Mouths.

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

Upon whomsoever the Spirit remaineth always, and putteth Words into his Mouth, him doth the Spirit teach Immediately, Objectively, and Continually.

But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths, neither departeth from them:

Therefore the Spirit teacheth the Righteous Immediately, Objectively, and Continually.

Proof 2.Secondly, The Nature of the New Covenant is yet more amply expressed, Jer. xxxi. 33. which is again repeated and re-asserted, by the Apostle, Heb. viii. 10, 11. in these Words, For this is the Covenant that I will make with the House of Israel, after those Days, saith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. And they shall not teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest.

[Pg 33]

The Object here is God’s Law placed in the Heart, and written in the Mind; from whence they become God’s People, and are brought truly to know him.

The Difference between the Outward and Inward Law. In this then is the Law distinguished from the Gospel; the Law before was outward, written in Tables of Stone; but now is inward, written in the Heart: Of old the People depended upon their Priests for the Knowledge of God, but now they have all a certain and sensible Knowledge of Him; concerning which Augustine speaketh well, in his Book De Litera & Spiritu; from whom Aquinas first of all seems to have taken Occasion to move this Question, Whether the New Law be a written Law, or an Implanted Law; Lex scripta, vel Lex indita? Which he thus resolves, Affirming, That the New Law, or Gospel, is not properly a Law written, as the Old was, but Lex indita, an Implanted Law; and that the old Law was written without, but the new Law is written within, on the Table of the Heart.

How much then are they deceived, who, instead of making the Gospel preferable to the Law, have made the Condition of such as are under the Gospel far worse? The Gospel Dispensation more glorious than that of the Law.For no Doubt it is a far better, and more desirable Thing, to converse with God Immediately, than only Mediately, as being an higher and more glorious Dispensation: And yet these Men acknowledge, that many under the Law had Immediate Converse with God, whereas they now cry it is ceased.

Again, Under the Law, there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord immediately from betwixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men’s Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture to guess and divine from; concerning the Sense or Meaning of one Verse of which scarce two can be found to agree. But Jesus Christ hath promised us better Things, tho’ many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the Veil, whereby not only one, and that once a Year, may enter; but all of us, at all[Pg 34] 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.

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

2. Certain.Secondly, The Apostle proposeth this Anointing in them, as a more certain Touch-stone for them to discern and try Seducers by, even than his own Writings; for having in the former Verse said, that he had written some Things to them concerning such as seduced them, he begins the next Verse, But the Anointing, &c. and ye need not that any Man teach you, &c. which infers, that having said to them what can be said, he refers them for all to the inward Anointing, which teacheth all Things, as the most firm, constant, and certain Bulwark, against all Seducers.

[Pg 35]

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.

Answ.But this bespeaketh much Ignorance in the Opposers; for we distinguish between the Thesis and the Hypothesis; that is, between the Proposition and Supposition. For it is one Thing to affirm, that the true and undoubted Revelation of God’s Spirit is certain and infallible; and another Thing to affirm, that this or that particular Person, or People, is led infallibly by this Revelation, in what they speak or write, because they affirm themselves to be so led, by the inward and immediate Revelation of the Spirit. The first is only asserted by us; the latter may be called in question. The Question is not, Who are, or are not so led? But, Whether all ought not, or may not be so led?

The Certainty of the Spirit’s Guidance proved.Seeing then we have already proved, that Christ hath promised his Spirit to lead his Children, and that every one of them both ought and may be led by it; if any depart from this certain Guide in Deeds, and yet in Words pretend to be led by it, into Things that are not good, it will not from thence follow, that the true Guidance of the Spirit is uncertain, or ought not to be followed; no more than it will follow, that the Sun sheweth not Light, because a Blind Man, or one who wilfully hurts his Eyes, falls into a Ditch at Noon-day[Pg 36] 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.

By Experience.Besides the intrinsick and undoubted Truth of this Assertion, we can boldly affirm it, from our certain and blessed Experience. For this Spirit never deceived us, never acted nor moved us to any Thing that was amiss; but is clear and manifest in its Revelations, which are evidently discerned by us, as we wait in that pure and undefiled Light of God, that proper and fit Organ, in which they are received. Therefore if any reason after this Manner,

That because some Wicked, Ungodly, Devilish Men, have committed wicked Actions, and have yet more wickedly asserted, that they were led into these Things by the Spirit of God:

Therefore, No Man ought to lean to the Spirit of God, or seek to be led by it;

The Absurdity of the Consequence.I utterly deny the Consequence of this Proposition; which, were it to be received as true, then would all Faith in God, and Hope of Salvation, become uncertain, and the Christian Religion be turned into mere Scepticism. For after the same Manner I might reason thus:

Because Eve was deceived by the Lying of the Serpent:

[Pg 37]

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

Because the old World was deluded by Evil Spirits:

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

Because a lying Spirit spake through the Four Hundred Prophets, that persuaded Ahab to go up and fight at Ramoth Gilead:

Therefore the Testimony of the true Spirit in Micaiah was uncertain, and dangerous to be followed.

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

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

Who dare say, that this is a necessary Consequence? Moreover, not only the Faith of the Saints, and Church of God of old, is hereby rendered uncertain, but also the Faith of all Sorts of Christians now is liable to the like Hazard, even of those who seek a Foundation for their Faith elsewhere than from the Spirit. For I shall prove by an inevitable Argument, ab Incommodo, i. e. from the Inconveniency of it, that if the Spirit be not to be followed upon that Account, and that Men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then, neither Tradition, nor the Scriptures, nor Reason, which the Papists, Protestants and Socinians, do respectively make the Rule of their Faith, are any Whit more certain. 1. Instances of Tradition.The Romanists reckon it an Error to celebrate Easter any other Ways than that Church doth. This can only be decided by Tradition. And yet the Greek Church, which equally layeth Claim to Tradition with herself, doth it otherwise. [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[Pg 38] 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?

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.

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.

[Pg 39]

3. Of Reason.And Thirdly, As to Reason, I shall not need to say much; for whence come all the Controversies, Contentions and Debates in the World, but because every Man thinks he follows right Reason? The Debates hence arising betwixt the old and late Philosophers.Hence of old, came the Jangles between the Stoicks, Platonists, Peripateticks, Pythagoreans, and Cynicks, as of late betwixt the Aristotelians, Cartesians, and other Naturalists: Can it be thence inferred, or will the Socinians, those great Reasoners, allow us to conclude, because many, and those very wise Men, have erred, by following, as they supposed, their Reason, and that with what Diligence, Care and Industry they could, to find out the Truth, that therefore no Man ought to make use of it at all, nor be positive in what he knows certainly to be Rational? And thus far as to Opinions; the same Uncertainty is no less incident unto those other Principles.

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,[Pg 40] 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?

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

Answ.I might easily Refute it, by alledging the mutual Testimonies of these Sects against one another. Examples of Popish Cruelties.The Behaviour of the Papists towards Henry the third and fourth of France; their Designs upon James the sixth in the Gunpowder Treason; as also their Principle of the Pope’s Power to depose Kings, for the Cause of Heresy, and to absolve their Subjects from their Oath, and give them to others, proves it against them.

Protestants Violences and Persecutions in Scotland, England, and Holland.And as to the Protestants, how much their Actions differ from those other above-mentioned, may be seen by the many Conspiracies and Tumults which they have been active in, both in Scotland and England,[Pg 41] 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.

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[Pg 42] 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[Pg 43] 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; 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.

He that denies this Part of the Proposition, must needs affirm, that the Spirit of God neither can nor ever hath manifested itself to Man, without the Scripture, or a distinct Discussion of Reason; or that the Efficacy of this Supernatural Principle, working upon the Souls of Men, is less evident than Natural Principles in their common Operations; both which are false.

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

The Self-Evidence of the Spirit.Secondly, To say that the Spirit of God has less Evidence upon the Mind of Man than Natural Principles have, is to have too mean and[Pg 44] 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. The Spirit contradicts not the Scripture, nor right Reason.We then trust to and confide in this Spirit, because we know, and certainly believe, that it can only lead us aright, and never mislead us; and from this certain Confidence it is that we affirm, That no Revelation coming from it can ever contradict the Scripture’s Testimony, nor right Reason: Not as making this a more certain Rule to ourselves, but as condescending to such, who not discerning the Revelations of the Spirit, as they proceed purely from God, will try them by these Mediums. Yet those that have their Spiritual Senses, and can savour the Things of the Spirit, as it were in prima Instantia, i. e. at the first Blush, can discern them without, or before they apply them either to Scripture or Reason: Natural Demonstrations from Astronomy and Geometry.Just as a good Astronomer can calculate an Eclipse infallibly, by which he can conclude (if the Order of Nature continue, and some strange and unnatural Revolution intervene not) there will be an Eclipse of the Sun or Moon such a Day, and such an Hour; yet can he not persuade an ignorant Rustick of this, until he visibly see it. So also a Mathematician can infallibly know, by the Rules of Art, that the three Angles of a right Triangle are equal to two right Angles; yea, can know them more certainly than any Man by Measure. And some Geometrical Demonstrations are by all ac[Pg 45]knowledged 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.

Immediate Revelation the Immoveable Foundation of all Christian Faith.That which all Professors of Christianity, of what Kind soever, are forced ultimately to recur unto, when pressed to the last; That for and because of which all other Foundations are recommended, and accounted worthy to be Believed, and without which they are granted to be of no Weight at all, must needs be the only most true, certain, and unmoveable Foundation of all Christian Faith.

But Inward, Immediate, Objective Revelation by the Spirit, is that which all Professors of Christianity, of what Kind soever, are forced ultimately to recur unto, &c.

Therefore, &c.

The Proposition is so evident, that it will not be denied: The Assumption shall be proved by Parts.

Papists Foundation, their Church and Tradition, Why?And First, As to the Papists, they place their Foundation in the Judgment of the Church and Tradition. If we press them to say, Why they believe as the Church doth? Their answer is, Because the Church is always led by the infallible Spirit. So here the Leading of the Spirit is the utmost Foundation. Again, if we ask them, Why we ought to trust Tradition? They answer, Because these Traditions were delivered us by the Doctors and Fathers of the Church; which Doctors and Fathers, by the Revelation of the Holy Ghost, commanded the Church to observe them. Here again all ends in the Revelation of the Spirit.

[Pg 46]

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

Christians by Name, and not by Nature, hold Revelation ceased, contrary to Scripture.It is strange then that Men should render that so uncertain and dangerous to follow, upon which alone the certain Ground and Foundation of their own Faith is built; or that they should shut themselves out from that Holy Fellowship with God, which only is enjoyed in the Spirit, in which we are commanded both to Walk and Live.

If any who read these Things find themselves moved, by the Strength of these Scripture-Arguments, to assent, and believe such Revelations necessary; and yet find themselves Strangers to them, which, as I observed in the Beginning, is the Cause that this is so much gainsaid and contradicted, let them know, that it is not because it is ceased to become the Privilege of every true Christian that they do not feel it, but rather because they are not so much Christians by Nature as by Name; and let such know, that the secret Light which shines in the Heart, and reproves Unrighteousness, is the small Beginning of the Revelation of God’s Spirit, which was first sent into the World to reprove it of Sin, John xvi. 8. And as by forsaking Iniquity, thou comest to be acquainted with that Heavenly Voice in thy Heart, thou shalt feel, as the Old Man, or the Natural Man, that savoureth not the Things of God’s Kingdom, is put off, with his evil and corrupt Affections and Lusts; I say, thou shalt feel the New Man, or the Spiritual Birth and Babe raised, which hath its Spiritual Senses, and can see, feel, taste, handle, and smell the Things of the Spirit; but till then the Knowledge of Things Spiritual is but as an Historical[Pg 47] Faith. 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.

[Pg 48]

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.

[Pg 49]

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.

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[Pg 50] 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.”

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.”

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.”

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.

[Pg 51]

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.

That whereof the Certainty and Authority depends upon another, and which is received as Truth because of its proceeding from another, is not to be accounted the principal Ground and Origin of all Truth and Knowledge:

But the Scriptures Authority and Certainty depend upon the Spirit by which they were dictated; and the Reason why they were received as Truth is, because they proceeded from the Spirit:

Therefore they are not the principal Ground of Truth.

To confirm this Argument, I added the School Maxim, Propter quod unumquodque est tale, illud ipsum magis est tale. Which Maxim, though I confess it doth not hold universally in all Things, yet in this it doth and will very well hold, as by applying it, as we have above intimated, will appear.

Neither are they the primary Rule of Faith and Manners.The same Argument will hold as to the other Branch of the Proposition, That it is not the primary adequate Rule of Faith and Manners; thus:

That which is not the Rule of my Faith in believing the Scriptures themselves, is not the primary adequate Rule of Faith and Manners:

That the Spirit is the Rule.But the Scripture is not, nor can it be the Rule of that Faith by which I believe them, &c.

Therefore, &c.

But as to this Part, we shall produce divers Arguments hereafter. As to what is affirmed, that the Spirit, and not the Scriptures, is the Rule, it is largely handled in the former Proposition; the Sum whereof I shall subsume in one Argument, thus,

If by the Spirit we can only come to the true Knowledge of God; if by the Spirit we are to be led into all Truth, and so be taught of[Pg 53] all Things; then the Spirit, and not the Scriptures, is the Foundation and Ground of all Truth and Knowledge, and the primary Rule of Faith and Manners:

But the first is true: Therefore also the last.

Next, the very Nature of the Gospel itself declareth that the Scriptures cannot be the only and chief Rule of Christians, else there should be no Difference betwixt the Law and the Gospel; as from the Nature of the New Covenant, by divers Scriptures, described in the former Proposition, is proved.

Wherein the Law and Gospel differ.But besides these which are before mentioned, herein doth the Law and the Gospel differ, in that the Law, being outwardly written, brings under Condemnation, but hath not Life in it to save; whereas the Gospel, as it declares and makes manifest the Evil, so, being an inward powerful Thing, it gives Power also to obey, and deliver from the Evil. Hence it is called [Greek: Evangelian: Ευαγγελιον], which is glad Tidings. The Law or Letter, which is without us, Kills; but the Gospel, which is the inward spiritual Law, gives Life; for it consists not so much in Words as in Virtue. Wherefore such as come to know it, and be acquainted with it, come to feel greater Power over their Iniquities than all outward Laws or Rules can give them. Hence the Apostle concludes, Rom. vi. 14. Sin shall not have Dominion over you: for ye are not under the Law, but under Grace. This Grace then that is inward, and not an outward Law, is to be the Rule of Christians. Hereunto the Apostle commends the Elders of the Church, saying, Acts xx. 32. And now, Brethren, I commend you to God, and to the Word of his Grace, which is able to build you up, and to give you an Inheritance among all them which are sanctified. He doth not commend them here to outward Laws or Writings, but to the Word of Grace, which is inward; even the spiritual Law, which makes free, as he elsewhere affirms, Rom. viii. 2. The Law of the Spirit of Life in Christ Jesus, hath made me free from the Law of Sin and Death. This spiritual Law is that which the Apostle declares he preached and directed People unto, which was not outward, as by Rom. x. 8. is manifest; where distinguishing it from[Pg 54] the Law, he saith, The Word is nigh thee, in thy Heart, and in thy Mouth; and this is the Word of Faith which we preach. From what is above said, I argue thus:

The principal Rule of Christians under the Gospel is not an outward Letter, nor Law outwardly written and delivered, but an inward spiritual Law, engraven in the Heart, the Law of the Spirit of Life, the Word that is nigh in the Heart and in the Mouth.

But the Letter of the Scripture is outward, of itself a dead Thing, a mere Declaration of good Things, but not the Things themselves:

The Scripture not the Rule.Therefore it is not, nor can be, the chief or principal Rule of Christians.

But in that there are numberless Things, with regard to their Circumstances, which particular Christians may be concerned in, for which there can be no particular Rule had in the Scriptures:

Therefore the Scriptures cannot be a Rule to them.

I shall give an Instance in two or three Particulars to prove this Proposition. It is not to be doubted but some Men are particularly called to some particular Services; their being not found in which, though the Act be no general positive Duty, yet in so far as it may be required of them, is a great Sin to omit; forasmuch as God is zealous of his Glory, and every Act of Disobedience to his Will manifested, is enough not only to hinder one greatly from that Comfort and inward Peace which otherwise he might have, but also bringeth Condemnation.

As for Instance, Some are called to the Ministry of the Word: Paul saith, There was a Necessity upon him to preach the Gospel, wo unto me, if I preach not.

If it be necessary that there be now Ministers of the Church, as well as then, then there is the same Necessity upon some, more than upon others, to occupy this Place; which Necessity, as it may be in[Pg 55]cumbent upon particular Persons, the Scripture neither doth nor can declare.

Object.If it be said, That the Qualifications of a Minister are found in the Scripture, and by applying these Qualifications to myself, I may know whether I be fit for such a Place or not:

Answ.I answer, The Qualifications of a Bishop, or Minister, as they are mentioned both in the Epistle to Timothy and Titus, are such as may be found in a private Christian; yea, which ought in some Measure to be in every true Christian: So that this giveth a Man no Certainty. Every Capacity to an Office giveth me not a sufficient Call to it.

Next again, By what Rule shall I judge if I be so qualified? How do I know that I am sober, meek, holy, harmless? Is it not the Testimony of the Spirit in my Conscience that must assure me hereof? And suppose that I was qualified and called, yet what Scripture-rule shall inform me, Whether it be my Duty to preach in this or that Place, in France or England, Holland or Germany? Whether I shall take up my Time in confirming the Faithful, reclaiming Hereticks, or converting Infidels, as also in writing Epistles to this or that Church?

The general Rules of the Scripture, viz. To be diligent in my Duty, to do all to the Glory of God, and for the Good of his Church, can give me no Light in this Thing. Seeing two different Things may both have a Respect to that Way, yet may I commit a great Error and Offence in doing the one, when I am called to the other. If Paul, when his Face was turned by the Lord toward Jerusalem, had gone back to Achaia, or Macedonia, he might have supposed he could have done God more acceptable Service in preaching and confirming the Churches, than in being shut up in Prison in Judea; but would God have been pleased herewith? Nay certainly. Obedience is better than Sacrifice; and it is not our doing that which is good simply that pleaseth God, but that Good which he willeth us to do. Every Member hath its particular Place in the Body, as the Apostle sheweth, 1 Cor. xii. If then, I being the Foot, should offer to exercise[Pg 56] the Office of the Hand; or being the Hand, that of the Tongue; my Service would be troublesome, and not acceptable; and instead of helping the Body, I should make a Schism in it. That which is good for one to do, may be sinful to another.So that that which is good for another to do, may be sinful to me: For as Masters will have their Servants to obey them, according to their good Pleasure, and not only in blindly doing that which may seem to them to tend to their Master’s Profit, whereby it may chance (the Master having Business both in the Field and in the House) that the Servant that knows not his Master’s Will may go to the Field, when it is the Mind of the Master he should stay and do the Business of the House, would not this Servant then deserve a Reproof, for not answering his Master’s Mind? And what Master is so sottish and careless, as, having many Servants, to leave them in such Disorder as not to assign each his particular Station, and not only the general Terms of doing that which is profitable? which would leave them in various Doubts, and certainly end in Confusion.

Shall we then dare to ascribe unto Christ, in the ordering of his Church and Servants, that which in Man might justly be accounted Disorder and Confusion? Diversities of Gifts.The Apostle sheweth this Distinction well, Rom. xii. 6, 7, 8. Having then Gifts differing according to the Grace that is given to us; whether Prophecy, let us prophesy according to the Proportion of Faith; or Ministry, let us wait on our Ministring; or he that teacheth, on Teaching; or he that exhorteth, on Exhortation. Now what Scripture-rule sheweth me that I ought to exhort, rather than prophesy? or to minister, rather than teach? Surely none at all. Many more Difficulties of this Kind occur in the Life of a Christian.

Of Faith and Salvation can the Scripture assure thee?Moreover, that which of all Things is most needful for him to know, to wit, whether he really be in the Faith, and an Heir of Salvation, or not, the Scripture can give him no Certainty in, neither can it be a Rule to him. That this Knowledge is exceeding desirable and comfortable all do unanimously acknowledge; besides that it is especially commanded, 2 Cor. xiii. 5. Examine yourselves whether ye be in the Faith, prove yourselves; know ye not your own selves, how[Pg 57] that Jesus Christ is in you, except ye be Reprobates? And 2 Pet. i. 10. Wherefore the rather, Brethren, give all Diligence to make your Calling and Election sure. Now I say, What Scripture-rule can assure me that I have true Faith? That my Calling and Election is sure?

If it be said, By comparing the Scripture-marks of true Faith with mine:

I demand, Wherewith shall I make this Observation? What shall ascertain me that I am not mistaken? It cannot be the Scripture: That is the Matter under Debate.

If it be said, My own Heart:

How unfit a Judge is it in its own Case? And how like to be partial, especially if it be yet unrenewed? Doth not the Scripture say, that it is deceitful above all Things? The Heart of Man deceitful.I find the Promises, I find the Threatenings in the Scripture; but who telleth me that the one belongs to me more than the other? The Scripture gives me a mere Declaration of these Things, but makes no Application; so that the Assumption must be of my own making, thus; as for Example: I find this Proposition in Scripture;

He that believes, shall be saved: Thence I draw the Assumption.

But I, Robert, believe:

Therefore, I shall be saved.

The Minor is of my own making, not expressed in the Scripture; and so a human Conclusion, not a divine Position; so that my Faith and Assurance here is not built upon a Scripture Proposition, but upon an human Principle; which, unless I be sure of elsewhere, the Scripture gives me no Certainty in the Matter.

Again, If I should pursue the Argument further, and seek a new Medium out of the Scripture, the same Difficulty would occur: Thus,

He that hath the true and certain Marks of true Faith, hath true Faith:

But I have those Marks:

Therefore I have true Faith.

For the Assumption is still here of my own making, and is not found in the Scriptures; and by Consequence the Conclusion can[Pg 58] be no better, since it still followeth the weaker Proposition. The inward Testimony of the Spirit the Seal of Scripture-Promises.This is indeed so pungent, that the best of Protestants, who plead for this Assurance, ascribe it to the inward Testimony of the Spirit, as Calvin, in that large Citation, quoted in the Former Proposition. So that, not to seek farther into the Writings of the primitive Protestants, which are full of such Expressions, even the Westminster Confession of Faith affirmeth, Chap. 18. Sect. 12. “This Certainty is not a bare Conjecture and probable Persuasion, grounded upon fallible Hope, but an infallible Assurance of Faith, founded upon the Divine Truth of the Promise of Salvation; the inward Evidences of these Graces, unto which these Promises are made; the Testimony of the Spirit of Adoption, witnessing to our Spirits that we are the Children of God; which Spirit is the Earnest of our Inheritance, whereby we are sealed to the Day of Redemption.”

Moreover, the Scripture itself, wherein we are so earnestly pressed to seek after this Assurance, doth not at all affirm itself a Rule sufficient to give it, but wholly ascribeth it to the Spirit, as Rom. viii. 16. The Spirit itself beareth Witness with our Spirit, that we are the Children of God. 1 John iv. 13. Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit; and Chap. v. 6. And it is the Spirit that beareth Witness, because the Spirit is Truth.

But Secondly, Though we were rid of this Difficulty, how many illiterate and yet good Men are there in the Church of God, who cannot read a Letter in their own Mother Tongue? Which Imperfection, though it be inconvenient, I cannot tell whether we may safely affirm it to be sinful. These can have no immediate Knowledge of the Rule of their Faith; so their Faith must needs depend upon the Credit of other Men’s Reading or Relating it unto them; where either the altering, adding, or omitting of a little Word may be a Foundation in the poor Hearer of a very dangerous Mistake, whereby he may either continue in some Iniquity ignorantly, or believe a Lie confidently. 2. Papists conceal the Second Commandment from the People.As for Example, The Papists in all their Catechisms, and publick Exercises of Examinations towards the People, have boldly cut away the Second Command, because it seems so expresly to strike against their Adoration and Use of Images; whereas many of these People, in whom by this Omission this false Opinion is fostered, are under a simple Impossibility, or at least a very great Difficulty, to be outwardly informed of this Abuse. But further; suppose all could read the Scriptures in their own Language; where is there one of a Thousand that hath that thorough Knowledge of the Original Languages, in which they are written, so as in that Respect immediately to receive the Benefit of them? 3. The Uncertainty of the Interpreters of the Scripture, and their Adulterating it.Must not all these here depend upon the Honesty and Faithfulness of the Interpreter? Which how uncertain it is for a Man to build his Faith upon, the many Corrections, Amendments, and various Essays, which even among Protestants have been used (whereof the latter have constantly blamed and corrected the former, as Guilty of Defects and[Pg 60] Errors) doth sufficiently declare. And that even the last Translators in the vulgar Languages need to be corrected (as I could prove at large, were it proper in this Place) learned Men do confess.

But last of all, there is no less Difficulty occurs even to those skilled in the Original Languages, who cannot so immediately receive the Mind of the Authors in these Writings, as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers, since the Original Copies are granted by all not to be now extant. Jerome Epist. 28. ad Lucin. p. 247.Of which Transcribers Jerome in his Time complained, saying, That they wrote not what they found, but what they understood. Epiph. in Anachor. Tom. Oper.And Epiphanius saith, That in the good and correct Copies of Luke it was written, that Christ Wept, and that Irenæus doth cite it; but that the Catholicks blotted it out, fearing lest Hereticks should have abused it. Other Fathers also declare, That whole Verses were taken out of Mark, because of the Manichees.

The various Readings of the Hebrew Character, &c.But further, the various Readings of the Hebrew Character by Reason of the Points, which some plead for, as coæval with the first Writings, which others, with no less Probability, alledge to be a later Invention; the Disagreement of divers Citations of Christ and the Apostles with those Passages in the Old Testament they appeal to; the great Controversy among the Fathers, whereof some highly approve the Greek Septuagint, decrying and rendering very doubtful the Hebrew Copy, as in many Places vitiated, and altered by the Jews; other some, and particularly Jerome, exalting the Certainty of the Hebrew, and rejecting, yea, even deriding the History of the Septuagint, which the Primitive Church chiefly made use of; and some Fathers that lived Centuries before him, affirmed to be a most certain Thing; and the many various Readings in divers Copies of the Greek, and the great Altercations among the Fathers of the first three Centuries, who had greater Opportunity to be better informed than we can now lay claim to, concerning the Books to be admitted or rejected, as is above observed; I say, all these and much more which might be alledged, puts the Minds even of the[Pg 61] Learned into infinite Doubts, Scruples, and inextricable Difficulties: Whence we may very safely conclude, that Jesus Christ, who promised to be always with his Children, to lead them into all Truth, to guard them against the Devices of the Enemy, and to establish their Faith upon an unmoveable Rock, left them not to be principally ruled by that, which was subject in itself to many Uncertainties: And therefore he gave them his Spirit as their principal Guide, which neither Moths nor Time can wear out, nor Transcribers nor Translators corrupt; which none are so young, none so illiterate, none in so remote a Place but they may come to be reached, and rightly informed by it.

Through and by the Clearness which that Spirit gives us, it is that we are only best rid of those Difficulties that occur to us concerning the Scriptures. The real and undoubted Experience whereof I myself have been a Witness of, with great Admiration of the Love of God to his Children in these latter Days: Wrong Translations of Scripture discerned in the Spirit by the Unlearned in Letters.For I have known some of my Friends who profess the same Faith with me, faithful Servants of the Most High God, and full of Divine Knowledge of his Truth, as it was immediately and inwardly revealed to them by the Spirit, from a true and living Experience, who not only were ignorant of the Greek and Hebrew, but even some of them could not read their own vulgar Language, who being pressed by their Adversaries with some Citations out of the English Translation, and finding them to disagree with the Manifestation of Truth in their own Hearts, have boldly affirmed the Spirit of God never said so, and that it was certainly wrong; for they did not believe that any of the holy Prophets or Apostles had ever written so; which when I on this Account seriously examined, I really found to be Errors and Corruptions of the Translators; who (as in most Translations) do not so much give us the genuine Signification of the Words, as strain them to express that which comes nearest to that Opinion and Notion they have of Truth. And this seemed to me to suit very well with that Saying of Augustine, Epist. 19. ad Hier. Tom. ii. Fol. 14. after he has[Pg 62] said, “That he gives only that Honour to those Books which are called Canonical, as to believe that the Authors thereof did in Writing not err,” he adds, “And if I shall meet with any Thing in these Writings that seemeth repugnant to Truth, I shall not doubt to say, that either the Volume is faulty or erroneous; that the Expounder hath not reached what was said; or that I have in no wise understood it.” So that he supposes that in the Transcription and Translation there may be Errors.

Answ.I answer; Not at all. The Proposition itself declares how much I esteem them; and provided that to the Spirit from which they came be but granted that Place the Scriptures themselves give it, I do freely concede to the Scriptures the second Place, even whatsoever they say of themselves; which the Apostle Paul chiefly mentions in two Places, Rom. xv. 4. Whatsoever Things were written aforetime, were written for our Learning, that we through Patience and Comfort of the Scriptures might have Hope. 2 Tim. iii. 15, 16, 17. The Holy Scriptures are able to make wise unto Salvation, through Faith which is in Jesus Christ. All Scripture given by Inspiration of God, is profitable for Correction, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto every good Work.

For though God doth principally and chiefly lead us by his Spirit, yet he sometimes conveys his Comfort and Consolation to us through his Children, whom he raises up and inspires to speak or write a Word in Season, The Saints mutual Comfort is the same Spirit in all.whereby the Saints are made Instruments in the Hand of the Lord to strengthen and encourage one another, which doth also tend to perfect and make them wise unto Salvation; and such as are led by the Spirit cannot neglect, but do naturally love, and are wonderfully cherished by, that which proceedeth from the same Spirit in another; because such mutual Emanations of the heavenly Life tend to quicken the Mind, when at any Time it is overtaken with Heaviness. Peter himself declares this to have been the[Pg 63] End of his Writing, 2 Pet. i. 12, 13. Wherefore I will not be negligent to put you always in Remembrance of these Things, though ye know them, and be established in the present Truth; yea, I think it meet, as long as I am in this Tabernacle, to stir you up, by putting you in Remembrance.

God is Teacher of his People himself; and there is nothing more express, than that such as are under the New Covenant, need no Man to teach them: Yet it was a Fruit of Christ’s Ascension to send Teachers and Pastors for perfecting of the Saints. So that the same Work is ascribed to the Scriptures as to Teachers; the one to make the Man of God perfect, the other for the Perfection of the Saints.

As then Teachers are not to go before the teaching of God himself under the New Covenant, but to follow after it; neither are they to rob us of that great Privilege which Christ hath purchased unto us by his Blood; so neither is the Scripture to go before the teaching of the Spirit, or to rob us of it.

Answ. 2.Secondly, God hath seen meet that herein we should, The Scriptures a Looking-Glass.as in a Looking-Glass, see the Conditions and Experiences of the Saints of old; that finding our Experience answer to theirs, we might thereby be the more confirmed and comforted, and our Hope of obtaining the same End strengthened; that observing the Providences attending them, seeing the Snares they were liable to, and beholding their Deliverances, we may thereby be made wise unto Salvation, and seasonably reproved and instructed in Righteousness.

The Scriptures Work and Service.This is the great Work of the Scriptures, and their Service to us, that we may witness them fulfilled in us, and so discern the Stamp of God’s Spirit and Ways upon them, by the inward Acquaintance we have with the same Spirit and Work in our Hearts. The Prophecies of the Scriptures are also very comfortable and profitable unto us, as the same Spirit enlightens us to observe them fulfilled, and to be fulfilled; for in all this it is to be observed, that it is only the Spiritual Man that can make a right Use of them: They are able to make the Man of God perfect (so it is not the Natural Man) and whatsoever was written aforetime, was written for our Comfort, [our][Pg 64] that are the Believers, [our] that are the Saints; concerning such the Apostle speaks: For as for the others, the Apostle Peter plainly declares, that the Unstable and Unlearned wrest them to their own Destruction: These were they that were unlearned in the Divine and Heavenly Learning of the Spirit, not in Human and School Literature; in which we may safely presume that Peter himself, being a Fisherman, had no Skill; for it may with great Probability, yea Certainty, be affirmed, Logick.that he had no Knowledge of Aristotle’s Logick, which both Papists and Protestants now,[47] degenerating from the Simplicity of Truth, make the Handmaid of Divinity, as they call it, and a necessary Introduction to their carnal, natural, and human Ministry. By the infinite obscure Labours of which Kind of Men, intermixing their Heathenish Stuff, the Scripture is rendered at this Day of so little Service to the simple People: Whereof if Jerome complained in his Time, now twelve Hundred Years ago, Jerome Epist. 134. ad Cypr. Tom. 3. saying, It is wont to befal the most Part of learned Men, that it is harder to understand their Expositions, than the Things which they go about to expound: what may we say now, considering those great Heaps of Commentaries since, in Ages yet far more corrupted?

Thus far we have shewn both what we believe, and what we believe not, concerning the Holy Scriptures, hoping we have given them their due Place. But since they that will needs have them to be the only, certain, and principal Rule, want not some Shew of Arguments, even from the Scripture itself (though it no where calls itself so) by which they labour to prove their Doctrine; I shall briefly lay them down by Way of Objections, and answer them, before I make an End of this Matter.

Answ.To which I answer; That that is to beg the Thing in Question, and remains yet unproved. Nor do I know for what Reason we may not safely affirm this Law and Word to be Inward: But suppose it was Outward, it proves not the Case at all for them, neither makes it against us; for it may be confessed, without any Prejudice to our Cause, that the outward Law was more particularly to the Jews a Rule, and more principally than to us; seeing their Law was outward and literal, but ours, under the New Covenant (as hath been already said) is expresly affirmed to be Inward and Spiritual; so that this Scripture is so far from making against us, that it makes for us. To try all Things, by what?For if the Jews were directed to try all Things by their Law, which was without them, written in Tables of Stone; then if we will have[Pg 66] this Advice of the Prophet to reach us, we must make it hold parallel to that Dispensation of the Gospel which we are under: So that we are to try all Things, in the first Place, by that Word of Faith which is preached unto us, which the Apostle saith is in the Heart; and by that Law which God hath given us, which the Apostle saith also expresly is written and placed in the Mind.

Lastly, If we look to this Place according to the Greek Interpretation of the Septuagint, our Adversaries shall have nothing from thence to carp; yea, it will favour us much; for there it is said, that the Law is given us for an Help; which very well agrees with what is above asserted.

Obj. 2.Their second Objection is from John v. 39. Search the Scriptures, &c.

Here, say they, we are commanded, by Christ himself, to search the Scriptures.

Answ. 1.I answer, First, That the Scriptures ought to be searched, we do not at all deny; but are very willing to be tried by them, as hath been above declared: But the Question is, Whether they be the Only and Principal Rule? Which this is so far from proving, that it proveth the contrary; Search the Scripture, &c.for Christ checks them here for too high an Esteem of the Scriptures, and neglecting of him that was to be preferred before them, and to whom they bore Witness, as the following Words declare; For in them ye think ye have eternal Life, and they are they which testify of me: and ye will not come unto me, that ye might have Life. This shews, that while they thought they had Eternal Life in the Scriptures, they neglected to come unto Christ to have Life, of which the Scriptures bore witness. This answers well to our Purpose, since our Adversaries now do also exalt the Scriptures, and think to have Life in them; which is no more than to look upon them as the only principal Rule and Way to Life, and yet refuse to come unto the Spirit of which they testify, even the inward spiritual Law, which could give them Life: So that the Cause of this People’s Ignorance and Unbelief was not their Want of Respect to the Scriptures, which though they knew, and had an high Esteem of, yet Christ testifies in[Pg 67] the former Verses, that they had neither seen the Father, nor heard his Voice at any Time; neither had his Word abiding in them; which had they then had, then they had believed in the Son. Answ. 2.Moreover, that Place may be taken in the Indicative Mood, Ye search the Scriptures; which Interpretation the Greek Word will bear, and so Pasor translateth it: Which by the Reproof following, seemeth also to be the more genuine Interpretation, as Cyrillus long ago hath observed.

Answ. 1.Here, say they, the Bereans are commended for searching the Scriptures, and making them the Rule.

I answer; That the Scriptures either are the principal or only Rule, will not at all follow from this; neither will their searching the Scriptures, or being commended for it, infer any such Thing: For we recommend and approve the Use of them in that Respect as much as any; yet will it not follow, that we affirm them to be the principal and only Rule.

Answ. 2.Secondly, It is to be observed that these were the Jews of Berea, to whom these Scriptures, which were the Law and the Prophets, were more particularly a Rule; The Bereans searching the Scriptures, makes them not the only Rule to try Doctrines.and the Thing under Examination was, whether the Birth, Life, Works, and Sufferings of Christ, did answer to the Prophecies concerning him; so that it was most proper for them, being Jews, to examine the Apostle’s Doctrine by the Scriptures; seeing he pleaded it to be a fulfilling of them. It is said nevertheless, in the first Place, That they received the Word with Chearfulness; and in the second Place, They searched the Scriptures: Not that they searched the Scriptures, and then received the Word; for then could they not have prevailed to convert them, had they not first minded the Word abiding in them, which opened their Understandings; no more than the Scribes and Pharisees, who (as in the former Objection we observed) searched the Scriptures, and exalted them, and[Pg 68] yet remained in their Unbelief, because they had not the Word abiding in them.

Answ. 3.But Lastly, If this Commendation of the Jewish Bereans might infer that the Scriptures were the only and principal Rule to try the Apostle’s Doctrine by, what should have become of the Gentiles? How should they ever have come to have received the Faith of Christ, who neither knew the Scriptures, nor believed them? The Athenians instanced.We see in the End of the same Chapter, how the Apostle, preaching to the Athenians, took another Method, and directed them to somewhat of God within themselves, that they might feel after him. He did not go about to proselyte them to the Jewish Religion, and to the Belief of the Law and the Prophets, and from thence to prove the coming of Christ; nay, he took a nearer Way. Now certainly the principal and only Rule is not different; one to the Jews, and another to the Gentiles; but is Universal, reaching both: Though secondary and subordinate Rules and Means may be various, and diversly suited, according as the People they are used to are stated and circumstanced: Even so we see that the Apostle to the Athenians used a Testimony of one of their own Poets, which he judged would have Credit with them; and no doubt such Testimonies, whose Authors they esteemed, had more Weight with them than all the Sayings of Moses and the Prophets, whom they neither knew nor would have cared for. Now because the Apostle used the Testimony of a Poet to the Athenians, will it therefore follow, he made that the principal or only Rule to try his Doctrine by? So neither will it follow, that though he made use of the Scriptures to the Jews, as being a Principle already believed by them, to try his Doctrine, that from thence the Scriptures may be accounted the principal or only Rule.

Obj. 4.If the Scripture be not the adequate, principal, and only Rule, then it would follow that the Scripture is not complete, nor the Canon filled; that if Men be now immediately led and ruled by the Spirit, they may add new Scriptures[Pg 69] of equal Authority with the Old; whereas every one that adds is cursed: Yea, what Assurance have we, but at this Rate every one may bring in a new Gospel according to his Fancy?

Answ.The dangerous Consequences insinuated in this Objection were fully answered in the latter Part of the last Proposition, in what was said a little before, offering freely to disclaim all pretended Revelations contrary to the Scriptures.

Obj. 1.But if it be urged, That it is not enough to deny these Consequences, if they naturally follow from your Doctrine of Immediate Revelation, and denying the Scripture to be the only Rule:

Answ. 1.I answer; We have proved both these Doctrines to be true and necessary, according to the Scriptures themselves; and therefore to fasten evil Consequences upon them, which we make appear do not follow, is not to accuse us, but Christ and his Apostles, who preached them.

Answ. 2.But Secondly, We have shut the Door upon all such Doctrine in this very Position; affirming, That the Scriptures give a full and ample Testimony to all the principal Doctrines of the Christian Faith. For we do firmly believe that there is no other Gospel or Doctrine to be preached, but that which was delivered by the Apostles; and do freely subscribe to that Saying, [48]Let him that preacheth any other Gospel, than that which hath been already preached by the Apostles, and according to the Scriptures, be accursed.

A new Revelation is not a new Gospel.So we distinguish betwixt a Revelation of a new Gospel, and new Doctrines, and a new Revelation of the good old Gospel and Doctrines; the last we plead for, but the first we utterly deny. For we firmly believe, That no other Foundation can any Man lay, than that which is laid already. But that this Revelation is necessary we have already proved; and this Distinction doth sufficiently guard us against the Hazard insinuated in the Objection.

Books Canonical.As to the Scriptures being a filled Canon, I see no Necessity of believing it. And if these Men, that believe the Scriptures to be the only Rule, will be consistent with their own Doctrine, they must needs[Pg 70] be of my Judgment; seeing it is simply impossible to prove the Canon by the Scriptures. For it cannot be found in any Book of the Scriptures, that these Books, and just these, and no other, are Canonical, as all are forced to acknowledge; how can they then evite this Argument?

That which cannot be proved by Scripture is no necessary Article of Faith.

But the Canon of the Scripture; to wit, that there are so many Books precisely, neither more nor less, cannot be proved by Scripture:

Therefore, it is no necessary Article of Faith.

Obj. 2.If they should allege; That the admitting of any other Books to be now written by the same Spirit might infer the Admission of new Doctrines:

I deny that Consequence; for the Principal or Fundamental Doctrines of the Christian Religion are contained in the tenth Part of the Scripture; but it will not follow thence that the Rest are impertinent, or useless. Books lost.If it should please God to bring to us any of those Books, which by the Injury of Time are lost, which are mentioned in the Scripture; as, The Prophecy of Enoch, the Book of Nathan, &c. or, the Third Epistle of Paul to the Corinthians; I see no Reason why we ought not to receive them, and place them with the Rest. That which displeaseth me is, that Men should first affirm that the Scripture is the only and principal Rule, and yet make that a great Article of Faith into which the Scripture can give us no Light.

As for Instance: How shall a Protestant prove by Scripture, to such as deny the Epistle of James to be authentick, that it ought to be received?

First, If he would say, Because it contradicts not the Rest, (besides that there is no Mention of it in any of the Rest) perhaps these Men think it doth contradict Paul in Relation to Faith and Works. But, if that should be granted, it would as well follow, that every Writer that contradicts not the Scripture, should be put into the Canon; and by this Means these Men fall into a greater Absurdity than they fix upon us: For thus they would equal every one the Writings of their own[Pg 71] Sect with the Scriptures; for I suppose they judge their own Confession of Faith doth not contradict the Scriptures: Will it therefore follow that it should be bound up with the Bible? And yet it seems impossible, according to their Principles, to bring any better Argument to prove the Epistle of James to be Authentick. Whether the Epistle of James be authentick, and how to know it?There is then this unavoidable Necessity to say, We know it by the same Spirit from which it was written; or otherwise to step back to Rome, and say, We know by Tradition that the Church hath declared it to be Canonical; and the Church is Infallible. Let them find a Mean, if they can. So that out of this Objection we shall draw an unanswerable Argument ad Hominem, to our Purpose.

That which cannot assure me concerning an Article of Faith necessary to be believed, is not the primary, adequate, only Rule of Faith, &c.

Therefore, &c.

I prove the Assumption thus:

That which cannot assure me concerning the Canon of the Scripture, to wit, that such Books are only to be admitted, and the Apocrypha excluded, cannot assure me of this:

Therefore, &c.

Obj. 3.And Lastly, As to these Words, Rev. xxii. 18. That if any Man shall add unto these Things, God shall add unto him the Plagues that are written in this Book; Answ.I desire they will shew me how it relates to any Thing else than to that particular Prophecy. It saith not, Now the Canon of the Scripture is filled up, no Man is to write more from the Spirit; yea, do not all confess that there have been Prophecies and true Prophets since? The Papists deny it not. And do not the Protestants affirm, that John Hus prophesied of the Reformation? Was he therefore cursed? Or did he therein Evil? I could give many other Examples, confessed by themselves. What it means to add to the Scriptures.But, moreover, the same was in Effect commanded long before, Prov. xxx. 6. Add thou not unto his Words, lest he reprove thee, and thou be found a Liar: Yet how many Books of the Prophets were written after? And the same was said by Moses, Deut. iv. 2. Ye shall[Pg 72] not add unto the Word which I command you; neither shall ye diminish aught from it. So that, though we should extend that of the Revelation beyond the particular Prophecy of that Book, it cannot be understood but of a new Gospel, or new Doctrines, or of restraining Man’s Spirit, that he mix not his Human Words with the Divine; and not of a new Revelation of the Old, as we have said before.

[Pg 73]

Concerning the Condition of Man in the Fall.

All Adam’s Posterity, or Mankind, both Jews and Gentiles, as to the first Adam, or Earthly Man, is fallen, degenerated, and dead; deprived of the Sensation or Feeling of this Inward Testimony or Seed of God; [49]and is subject unto the Power, Nature, and Seed of the Serpent, which he soweth in Men’s Hearts, while they abide in this natural and corrupted Estate: From whence it comes, that not only their Words and Deeds, but all their Imaginations, are Evil perpetually in the Sight of God, as proceeding from this depraved and wicked Seed. Man therefore, as he is in this State, can know Nothing aright; yea, his Thoughts and Conceptions concerning God and Things Spiritual, until he be disjoined from this Evil Seed, and united to the Divine Light, are unprofitable both to himself and others. Hence are rejected the Socinian and Pelagian Errors, in exalting a Natural Light; as also of the Papists, and most Protestants, who affirm, That Man, without the true Grace of God, may be a true Minister of the Gospel. Nevertheless, this Seed is not imputed to Infants, until by Transgression they actually join themselves therewith; [50]for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air, the Spirit that now worketh in the Children of Disobedience, having their Conversation in the Lusts of the Flesh, fulfilling the Desires of the Flesh, and of the Mind.

[Pg 74]

We come now to examine the State and Condition of Man as he stands in the Fall; what his Capacity and Power is; and how far he is able, as of himself, to advance in Relation to the Things of God. Of this we touched a little in the Beginning of the second Proposition; but the full, right, and thorough Understanding of it is of great Use and Service; because from the Ignorance and Altercations that have been about it, there have arisen great and dangerous Errors, both on the one Hand and on the other. While some do so far exalt the Light of Nature, or the Faculty of the Natural Man, as capable of himself, by Virtue of the inward Will, Faculty, Light and Power, that pertains to his Nature, to follow that which is good, and make real Progress towards Heaven. And of these are the Pelagians, and Semi-Pelagians of Old; and of late the Socinians, and divers others among the Papists. Others again will needs run into another Extreme, Augustine’s Zeal against Pelagius.(to whom Augustine, among the Ancients, first made Way in his declining Age, through the Heat of his Zeal against Pelagius) not only confessing Man uncapable of himself to do Good, and prone to Evil; but that in his very Mother’s Womb, and before he commits any actual Transgression, he is contaminate with a real Guilt, whereby he deserves eternal Death: In which Respect they are not afraid to affirm, That many poor Infants are Eternally Damned, and for ever endure the Torments of Hell. Therefore the God of Truth, having now again revealed his Truth (that good and even Way) by his own Spirit, hath taught us to avoid both these Extremes.

That then which our Proposition leads to treat of is,

I.First, What the Condition of Man is in the Fall; and how far uncapable to meddle in the Things of God.

II.And Secondly, That God doth not impute this Evil to Infants, until they actually join with it: That so, by Establishing the Truth, we may overturn the Errors on both Parts.

[Pg 75]

III.And, as for that Third Thing included in the Proposition itself concerning these Teachers which want the Grace of God, we shall refer that to the tenth Proposition, where the Matter is more particularly handled.

If then we may affirm, that Adam did not retain in his Nature (as belonging thereunto) any Will or Light capable to give him Knowledge in spiritual Things, then neither can his Posterity: For whatsoever real Good any Man doth, it proceedeth not from his Nature,[Pg 76] as he is Man, or the Son of Adam; but from the Seed of God in him, as a new Visitation of Life, in order to bring him out of this natural Condition: So that, though it be in him, yet it is not of him; and this the Lord himself witnessed, Gen. vi. 5. where it is said, he saw that every Imagination of the Thoughts of his Heart was only evil continually: Which Words as they are very positive, so are they very comprehensive. Every Imagination of the natural Man is evil.Observe the Emphasis of them; First, There is every Imagination of the Thoughts of his Heart; so that this admits of no Exception of any Imagination of the Thoughts of his Heart. Secondly, Is only evil continually; it is neither in some Part evil continually, nor yet only evil at some Times; but both only evil, and always and continually evil; which certainly excludes any Good, as a proper Effect of Man’s Heart, naturally: For that which is only evil, and that always, cannot of its own Nature produce any good Thing. The Lord expressed this again a little after, Chap. viii. 21. The Imagination of Man’s Heart is evil from his Youth. Thus inferring how natural and proper it is unto him; from which I thus argue:

If the Thoughts of Man’s Heart be not only evil, but always evil; then are they, as they simply proceed from his Heart, neither good in Part, nor at any Time:

But the First is true: Therefore the Last.

Again,

If Man’s Thoughts be always and only evil, then are they altogether useless and ineffectual to him in the Things of God:

But the First is true: Therefore the Last.

The Heart of Man deceitful.Secondly, This appears clearly from that Saying of the Prophet Jeremiah, Chap. xvii. 9. The Heart is deceitful above all Things, and desperately wicked. For who can with any Colour of Reason imagine, that that which is so hath any Power of itself, or is in any wise fit, to lead a Man to Righteousness, whereunto it is of its own Nature directly opposite? This is as contrary to Reason, as it is impossible in Nature, that a Stone of its own Nature and proper Motion, should fly upwards: For as a Stone of its own Nature inclineth and is prone[Pg 77] to move downwards towards the Center, so the Heart of Man is naturally prone and inclined to Evil, some to one, and some to another. From this then I also thus argue:

That which is deceitful above all Things, and desperately wicked, is not fit, neither can it lead a Man aright in Things that are good and honest.

But the Heart of Man is such:

Therefore, &c.

[51]But the Apostle Paul describeth the Condition of Men in the Fall at large, taking it out of the Psalmist. There is none righteous, no not one; There is none that understandeth, there is none that seeketh after God. They are all gone out of the Way, they are altogether become unprofitable; there is none that doth good, no not one. Man’s Estate in the Fall. Their Throat is an open Sepulchre, with their Tongues they have used Deceit, the Poison of Asps is under their Lips: Whose Mouths are full of Cursing and Bitterness. Their Feet are swift to shed Blood; Destruction and Misery are in their Ways: And the Way of Peace have they not known. There is no Fear of God before their Eyes. What more positive can be spoken? He seemeth to be particularly careful to avoid that any Good should be ascribed to the natural Man; he shews how he is polluted in all his Ways; he shews how he is void of Righteousness, of Understanding, of the Knowledge of God; how he is out of the Way, and in short unprofitable; than which nothing can be more fully said to confirm our Judgment: For if this be the Condition of the natural Man, or of the Man as he stands in the Fall, he is unfit to make one right Step to Heaven.

Object.If it be said, That is not spoken of the Condition of Man in general; but only of some Particulars, or at the least that it comprehends not all;

Answ.The Text sheweth the clear Contrary in the foregoing Verses, where the Apostle takes in himself, as he stood in his natural Condition. What then? Are we better than they? No, in no wise; for we have before proved both Jews and Gentiles, that they are all under Sin, as it is written: And so he goes on; by which it is manifest that he speaks of Mankind in general.

[Pg 78]

Object.If they object that which the same Apostle saith in the foregoing Chapter, Ver. 14. to wit, That the Gentiles do by Nature the Things contained in the Law, and so consequently do by Nature that which is good and acceptable in the Sight of God;

Answ. 1.I answer; This Nature must not, neither can be understood of Man’s own Nature, which is corrupt and fallen; but of the Spiritual Nature, which proceedeth from the Seed of God in Man, as it receiveth a new Visitation of God’s Love, and is quickened by it: Which clearly appears by the following Words, where he saith, By what Nature the Gentiles did do the Things of the Law.These not having a Law, (i. e. outwardly) are a Law unto themselves; which shews the Work of the Law written in their Hearts. These Acts of theirs then are an Effect of the Law written in their Hearts; but the Scripture declareth, that the Writing of the Law in the Heart is a Part, yea, and a great Part too, of the New Covenant Dispensation, and so no Consequence nor Part of Man’s Nature.

Answ. 2.Secondly, If this Nature here spoken of could be understood of Man’s own Nature, which he hath as he is a Man, then would the Apostle unavoidably contradict himself; since he elsewhere positively declares, The natural Man discerneth not, &c.That the natural Man discerneth not the Things of God, nor can. Now I hope the Law of God is among the Things of God, especially as it is written in the Heart. The Apostle, in the viith Chap. of the same Epistle, saith, Ver. 12. that the Law is, Holy, Just, and Good; and Ver. 14. the Law is Spiritual, but he is Carnal. Now in what Respect is he Carnal, but as he stands in the Fall unregenerate? Now what Inconsistency would here be, to say, That he is Carnal, and yet not so of his own Nature, seeing it is from his Nature that he is so denominated? We see the Apostle contra-distinguisheth the Law as Spiritual, from Man’s Nature as Carnal and Sinful. Wherefore, as Christ saith, [52]There can no Grapes be expected from Thorns, nor Figs of Thistles; so neither can the fulfilling of the Law, which is Spiritual, Holy, and Just, be expected from that Nature which is Corrupt, Fallen, and Unregenerate. Whence we conclude, with good Reason, that the Nature here spoken of, by which the Gentiles are said to[Pg 79] have done the Things contained in the Law, is not the common Nature of Men; The Gentiles Spiritual Nature in doing the Law.but that Spiritual Nature that ariseth from the Works of the righteous and Spiritual Law that is written in the Heart. I confess they of the other Extreme, when they are pressed with this Testimony by the Socinians and Pelagians, as well as by us when we use this Scripture, to shew them how some of the Heathens, by the Light of Christ in their Heart, came to be saved, are very far to seek; giving this Answer, That there were some Reliques of the heavenly Image left in Adam, by which the Heathens could do some good Things. Which, as it is in itself without Proof, so it contradicts their own Assertions elsewhere, and gives away their Cause. For if these Reliques were of Force to enable them to fulfil the righteous Law of God, it takes away the Necessity of Christ’s coming; or at least leaves them a Way to be saved without him; unless they will say (which is worst of all) That though they really fulfilled the righteous Law of God, yet God damned them, because of the Want of that particular Knowledge, while he himself with-held all Means of their coming to him from them; but of this hereafter.

Object.They say, The Greek Word [Greek: psychikos: ψυχικος] ought to be translated animal, and not natural; else, say they, it would have been [Greek: physikos: φυσικος]. From which they seek to infer, that it is only the Animal Man, and not the Rational, that is excluded here from discerning the Things of God. Which Shift, without disputing about the Word, is easily refuted; neither is it any wise consistent with the Scope of the Place. For

[Pg 80]

Answ. 1.The Animal Life is the same with Natural. First, The Animal Life is no other than that which Man hath in common with other living Creatures; for as he is a mere Man, he differs no otherwise from Beasts than by the Rational Property. Now the Apostle deduceth his Argument in the foregoing Verses from this Simile; That as the Things of a Man cannot be known but by the Spirit of a Man, so the Things of God no Man knoweth but by the Spirit of God. But I hope these Men will confess unto me, that the Things of a Man are not known by the Animal Spirit only, i. e. by that which he hath in common with the Beasts, but by the Rational; so that it must be the Rational that is here understood. Again, the Assumption shews clearly that the Apostle had no such Intent as these Men’s Gloss would make him have, viz. So the Things of God knoweth no Man, but the Spirit of God. According to their Judgment he should have said, The Things of God knoweth no Man by his Animal Spirit, but by his Rational Spirit: For to say, The Spirit of God, here spoken of, is no other than the Rational Spirit of Man, would border upon Blasphemy, since they are so often contra-distinguished. Again, going on, he saith not that they are Rationally, but Spiritually discerned.

Answ. 2.Secondly, The Apostle throughout this Chapter shews how the Wisdom of Man is unfit to judge of the Things of God, and ignorant of them. Now I ask these Men, whether a Man be called a Wise Man from his Animal Property, or from his Rational? The Rational Man in the Natural State excluded from discerning the Things of God.If from his Rational, then it is not only the Animal, but also the Rational, as he is yet in the Natural State, which the Apostle excludes here, and whom he contra-distinguisheth from the Spiritual, Ver. 15. But the Spiritual Man judgeth all Things. This cannot be said of any Man merely because Rational, or as he is a Man, seeing the Men of the greatest Reason, if we may so esteem Men, whom the Scripture calls Wise, as were the Greeks of Old, not only may be, but often are Enemies to the Kingdom of God; while both the Preaching of Christ is said to be Foolishness with the Wise Men of the World, and the Wisdom of the World is said to be Foolishness with God. Now whether it be any ways probable that either these Wise Men that are said to account the Gospel Foolishness, are[Pg 81] only so called with respect to their Animal Property, and not their Rational; or that the Wisdom that is Foolishness with God is not meant of the Rational, but only the Animal Property, any Rational Man, laying aside Interest, may easily judge.

Is it not strange then that Men should entertain an Opinion so absurd in itself, and so cruel and contrary to the Nature as well of God’s Mercy as Justice, concerning which the Scripture is altogether silent? But it is manifest that Man hath invented this Opinion out of Self-love, and from that bitter Root from which all Errors spring; The absolute Decree of Election springs from Self-love.for the most Part of Protestants that hold this, having, as they fancy, the Absolute Decree of Election to secure them and their Children, so as they cannot miss of Salvation, they make no Difficulty to send all others, both Old and Young, to Hell. For whereas Self-love, which is always apt to believe that which it desires, possesseth them with an Hope that their Part is secure, they are not solicitous how they leave their Neighbours, which are the far greater Part of Mankind, in these inextricable Difficulties. The Papists again use this Opinion as an Art to augment the Esteem of their Church, and Reverence of its Sacraments, seeing they pretend it is washed away by Baptism; only in this they appear to be a little more merciful, in that they send not these unbaptized Infants to Hell, but to a certain Limbus, concerning[Pg 82] which the Scriptures are as silent as of the other. This then is not only not authorized in the Scriptures, but contrary to the express Tenor of them. The Apostle saith plainly, Rom. iv. 15. Where no Law is, there is no Transgression. And again, v. 13. But Sin is not imputed, where there is no Law. To Infants there is no Law so no Transgression.Than which Testimonies there is nothing more positive; since to Infants there is no Law, seeing as such they are utterly uncapable of it; the Law cannot reach any but such as have in some Measure less or more the Exercise of their Understanding, which Infants have not. So that from thence I thus argue:

Sin is imputed to none, where there is no Law.

But to Infants there is no Law:

Therefore Sin is not imputed to them.

The Proposition is the Apostle’s own Words; the Assumption is thus proved:

Those who are under a Physical Impossibility of either hearing, knowing, or understanding any Law, where the Impossibility is not brought upon them by any Act of their own, but is according to the very Order of Nature appointed by God; to such there is no Law.

But Infants are under this Physical Impossibility:

Therefore, &c.

Secondly, What can be more positive than that of Ezek. xviii. 20. The Soul that sinneth, it shall die: The Son shall not bear the Father’s Iniquity? For the Prophet here first sheweth what is the Cause of Man’s Eternal Death, which he saith is his Sinning; and then, as if he purposed expresly to shut out such an Opinion, he assures us, The Son shall not bear the Father’s Iniquity. From which I thus argue:

Infants bear not Adam’s Transgression.If the Son bear not the Iniquity of his Father, or of his immediate Parents, far less shall he bear the Iniquity of Adam.

But the Son shall not bear the Iniquity of his Father:

Therefore, &c.

[Pg 83]

Obj. 1.First, They say, Adam was a publick Person, and therefore all Men sinned in him, as being in his Loins. And for this they allege that of Rom. v. 12. Wherefore as by one Man Sin entered into the World, and Death by Sin; and so Death passed upon all Men, for that all have sinned, &c. These last Words, say they, may be translated, In whom all have sinned.

Answ.To this I answer: That Adam is a publick Person is not denied; and that through him there is a Seed of Sin propagated to all Men, which in its own Nature is sinful, and inclines Men to Iniquity; yet it will not follow from thence, that Infants, who join not with this Seed, are guilty. As for these Words in the Romans, the Reason of the Guilt there alleged is, For that all have sinned. Now no Man is said to sin, unless he actually sin in his own Person; for the Greek Words [Greek: eph' ô: εφ ω] may very well relate to [Greek: thanatos: θανατος], which is the nearest Antecedent; so that they hold forth, how that Adam, by his Sin, gave an Entrance to Sin in the World; And so Death entered by Sin, [Greek: eph' ô: εφ ω] i. e. upon which [viz. Occasion] or, in which [viz. Death] all others have sinned; that is, actually in their own Persons; to wit, all that were capable of sinning: Of which Number that Infants could not be, the Apostle clearly shews by the following Verse, Sin is not imputed, where there is no Law: And since, as is above proved, there is no Law to Infants, they cannot be here included.

Obj. 2.Their Second Objection is from Psalm li. 5. Behold I was shapen in Iniquity, and in Sin did my Mother conceive me. Hence, they say, it appears that Infants from their Conception are guilty.

Answ. How they infer this Consequence, for my Part I see not. The Iniquity and Sin here appears to be far more ascribable to the Parents than to the Child. Conceived in Sin answered.It is said indeed, In Sin did my Mother conceive me; not my Mother did conceive me a Sinner. Besides that, so interpreted, contradicts expresly the Scripture before-mentioned in making Children guilty of the Sins of their immediate Parents, (for of Adam there is not here any Mention) contrary to the plain Words, The Son shall not bear the Father’s Iniquity.

[Pg 84]

Obj. 3.Thirdly, They object, That the Wages of Sin is Death; and that seeing Children are subject to Diseases and Death, therefore they must be guilty of Sin.

Answ.I answer; That these Things are a Consequence of the Fall, and of Adam’s Sin, is confessed; but that that infers necessarily a Guilt in all others that are subject to them is denied. Death the Wages of Sin answered.For though the Whole outward Creation suffered a Decay by Adam’s Fall, which groans under Vanity; according to which it is said in Job, That the Heavens are not clean in the Sight of God; yet will it not from thence follow, that the Herbs, Earth, and Trees are Sinners.

Next, Death, though a Consequent of the Fall, incident to Man’s earthly Nature, is not the Wages of Sin in the Saints, but rather a Sleep, by which they pass from Death to Life; which is so far from being troublesome and painful to them, as all real Punishments for Sin are, that the Apostle counts it Gain: To me, saith he, to die is Gain, Philip. i. 21.

Obj. 4.Some are so foolish as to make an Objection farther, saying, That if Adam’s Sin be not imputed to those who actually have not sinned, then it would follow that all Infants are saved.

Answ. But we are willing that this supposed Absurdity should be the Consequence of our Doctrine, rather than that which it seems our Adversaries reckon not absurd, though the undoubted and unavoidable Consequence of theirs, viz. That many Infants eternally perish, not for any Sin of their own, but only for Adam’s Iniquity; where we are willing to let the Controversy stop, commending both to the illuminated Understanding of the Christian Reader.

This Error of our Adversaries is both denied and refuted by Zuinglius, that eminent Founder of the Protestant Churches of Switzerland, in his Book De Baptismo, for which he is anathematized by the Council of Trent, in the Fifth Session. We shall only add this Information: That we confess then that a Seed of Sin is transmitted to all Men from Adam, although imputed to none, until by sinning they actually join with it; in which Seed he gave Occasion to all to sin, and it is[Pg 85] the Origin of all evil Actions and Thoughts in Men’s Hearts, [Greek: eph' ô: εφ ω] to wit, [Greek: thanatô: θανατω], as it is in Rom. v. i. e. In which Death all have sinned. For this Seed of Sin is frequently called Death in the Scripture, and the Body of Death; seeing indeed it is a Death to the Life of Righteousness and Holiness: Therefore its Seed and its Product is called the Old Man, the Old Adam, in which all Sin is; for which cause we use this Name to express this Sin, and not that of Original Sin; Original Sin no Scripture Phrase.of which Phrase the Scripture makes no Mention, and under which invented and unscriptural Barbarism this Notion of Imputed Sin to Infants took Place among Christians.

[Pg 86]

Concerning the Universal Redemption by Christ, and also the Saving and Spiritual Light, wherewith every Man is enlightened.

PROPOSITION V.

[54]God, out of his Infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath so loved the World, that he hath given his only Son a Light, that whosoever believeth in him shall be saved, John iii. 16. Who enlighteneth EVERY Man that cometh into the World, John i. 9. And maketh manifest all Things that are reproveable, Ephes. v. 13. And teacheth all Temperance, Righteousness, and Godliness; and this Light enlighteneth the Hearts of all, for a Time, in order to Salvation; and this is it which reproves the Sin of all Individuals, and would work out the Salvation of all, if not resisted. Nor is it less Universal than the Seed of Sin, being the Purchase of his Death, who tasted Death for every Man. For as in Adam all die, even so in Christ all shall be made alive, 1 Cor. xv. 22.

PROPOSITION VI.

According to which Principle, or Hypothesis, all the Objections against the Universality of Christ’s Death are easily solved; neither is it needful to recur to the Ministry of Angels, and those other Miraculous Means which they say God useth to manifest the Doctrine and History of Christ’s Passion unto such, who, living in Parts of the World where the outward Preaching of the Gospel is unknown, have well improved the first and common[Pg 87] Grace. For as hence it well follows, that some of the Old Philosophers might have been saved, so also may some, who by Providence are cast into those remote Parts of the World where the Knowledge of the History is wanting, be made Partakers of the Divine Mystery, if they receive, and resist not that Grace, [55]A Manifestation whereof is given to every Man to profit withal. This most certain Doctrine being then received, that there is an Evangelical and Saving Light and Grace in all, the Universality of the Love and Mercy of God towards Mankind, both in the Death of his Beloved Son, the Lord Jesus Christ, and in the Manifestation of the Light in the Heart, is established and confirmed, against all the Objections of such as deny it. Therefore [56]Christ hath tasted Death for every Man; not only for all Kinds of Men, as some vainly talk, but for every Man of all Kinds: The Benefit of whose Offering is not only extended to such who have the distinct outward Knowledge of his Death and Sufferings, as the same is declared in the Scriptures, but even unto those who are necessarily excluded from the Benefit of this Knowledge by some inevitable Accident; which Knowledge we willingly confess to be very Profitable and Comfortable, but not absolutely Needful unto such from whom God himself hath with-held it; yet they may be made Partakers of the Mystery of his Death, though ignorant of the History, if they suffer his Seed and Light, enlightening their Hearts, to take Place; in which Light Communion with the Father and the Son is enjoyed; so as of wicked Men to become holy, and Lovers of that Power, by whose inward and secret Touches they feel themselves turned from the Evil to the Good, and learn to do to others as they would be done by, in which Christ himself affirms all to be included. As They have then falsely and erroneously Taught, who have denied Christ to have died for all Men; so neither have They sufficiently taught the Truth, who affirming him to have died for all, have added the absolute Necessity of the[Pg 88] outward Knowledge thereof, in order to obtain its saving Effect. Among whom the Remonstrants of Holland have been chiefly wanting, and many other Assertors of Universal Redemption, in that they have not placed the Extent of this Salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath enlightened every Man that cometh into the World; which is excellently and evidently held forth in these Scriptures, Gen. vi. 3. Deut. xxx. 14. John i. 7, 8, 9, 16. Rom. x. 8. Titus ii. 11.

Absolute Reprobation, that horrible and blasphemous Doctrine, described.Hitherto we have considered Man’s fallen, lost, corrupted, and degenerated Condition. Now it is fit to enquire, How and by what Means he may come to be freed out of this miserable and depraved Condition, which in these two Propositions is declared and demonstrated; which I thought meet to place together because of their Affinity, the one being as it were an Explanation of the other.

As for that Doctrine which these Propositions chiefly strike at, to wit, absolute Reprobation, according to which some are not afraid to assert, “That God, by an Eternal and Immutable Decree, hath Predestinated to Eternal Damnation the far greater Part of Mankind, not considered as made, much less as fallen, without any Respect to their Disobedience or Sin, but only for the demonstrating of the Glory of his Justice; and that for the bringing this about, he hath appointed these miserable Souls necessarily to walk in their wicked Ways, that so his Justice may lay hold on them: And that God doth therefore not only suffer them to be liable to this Misery in many Parts of the World, by with-holding from them the Preaching of the Gospel and the Knowledge of Christ, but even in those Places where the Gospel is preached, and Salvation by Christ is offered; whom though he publickly invite them, yet he justly condemns for Disobedience, albeit he hath with-held from them all Grace by which they could have laid hold of the Gospel, viz. Because he hath, by a secret Will unknown to all Men, ordained[Pg 89] and decreed (without any Respect had to their Obedience or Sin) that they shall not obey, and that the Offer of the Gospel shall never prove effectual for their Salvation, but only serve to aggravate and occasion their greater Condemnation.”

I say, as to this horrible and blasphemous Doctrine, our Cause is common with many others, who have both wisely and learnedly, according to Scripture, Reason, and Antiquity, refuted it. Seeing then that so much is said already and so well against this Doctrine, that little can be superadded, except what hath been said already, I shall be short in this Respect; yet, because it lies so in Opposition to my Way, I cannot let it altogether pass.

If these Sayings do not plainly and evidently import, that God is the Author of Sin, we must not then seek these Men’s Opinions from their Words, but some Way else. It seems as if they had assumed to themselves that monstrous and twofold Will they feigned of God; one by which they declare their Minds openly, and another more secret and hidden, which is quite contrary to the other. Nor doth it at all help them to say, That Man sins willingly, since that Willingness, Proclivity, and Propensity to Evil is, according to their Judgment, so necessarily imposed upon him, that he cannot but be willing, because God hath willed and decreed him to be so. Which shift is just as if I should take a Child uncapable to resist me, and throw it down from a great Precipice; the Weight of the Child’s Body indeed makes it go readily down, and the Violence of the Fall upon some Rock or Stone beats out its Brains and kills it. Now then, I pray, though the Body of the Child goes willingly down (for I suppose it as to its Mind uncapable of any Will) and the Weight of its Body, and not any immediate Stroke of my Hand, who perhaps am at a great Distance, makes it die, whether is the Child or I the proper Cause of its Death? Let any Man of Reason judge, if God’s Part be, with them, as great, yea, more immediate, in the Sins of Men, as by the Testimonies above brought doth appear, whether doth not this make him not only the Author of Sin, but more unjust than the unjustest of Men?

4. It makes the Gospel a Mock.Fourthly, It makes the Preaching of the Gospel a mere Mock and Illusion, if many of these, to whom it is preached, be by any irrevocable Decree excluded from being benefited by it; it wholly makes useless the Preaching of Faith and Repentance, and the whole Tenor of the Gospel-promises and Threatenings, as being all relative to a former Decree and Means before appointed to such; which, because they cannot fail, Man needs do nothing but wait for that irresistible Juncture, which will come, though it be but at the last Hour of his Life, if he be in the Decree of Election; and be his Diligence and Waiting what it can, he shall never attain it, if he belong to the Decree of Reprobation.

5. It makes the Coming of Christ an Act of Wrath.Fifthly, It makes the Coming of Christ, and his Propitiatory Sacrifice, which the Scripture affirms to have been the Fruit of God’s Love to the World, and transacted for the Sins and Salvation of all Men, to have been rather a Testimony of God’s Wrath to the World, and one of the greatest Judgments, and severest Acts of God’s Indignation towards Mankind, it being[Pg 93] only ordained to save a very few, and for the hardening, and augmenting the Condemnation of the far greater Number of Men, because they believe not truly in it; the Cause of which Unbelief again, as the Divines [so called] above assert, is the hidden Counsel of God: Certainly the Coming of Christ was never to them a Testimony of God’s Love, but rather of his implacable Wrath: And if the World may be taken for the far greater Number of such as live in it, God never loved the World, according to this Doctrine, but rather hated it greatly, in sending his Son to be crucified in it.

Having thus briefly removed this false Doctrine which stood in my Way, because they that are desirous may see it both learnedly and piously refuted by many others, I come to the Matter of our Proposition, which is, That God out of his infinite Love, who delighteth not in the Death of a Sinner, but that all should live and be saved, hath sent his only begotten Son into the World, that whosoever believeth in him might be saved; which also is again affirmed in the sixth Proposition, in these Words, Christ tasted Death for every Man.Christ then tasted Death for every Man, of all Kinds. Such is the Evidence of this Truth, delivered almost wholly in the express Words of Scripture, that it will not need much Probation. Also, because our Assertion herein is common with many others, who have both earnestly and soundly, according to the Scripture, pleaded for this universal Redemption, I shall be the more brief in it, that I may come to that which may seem more singularly and peculiarly ours.

Arg. 1.For whomsoever it is lawful to pray, to them Salvation is possible:

But it is lawful to pray for every individual Man in the whole World:

Therefore Salvation is possible unto them.

I prove the Major Proposition thus;

Arg. 2.No Man is bound to pray for that which is impossible to be attained:

But every Man is bound and commanded to pray for all Men:

Therefore it is not impossible to be obtained.

I prove also this Proposition further, thus;

Arg. 3.No Man is bound to pray, but in Faith:

But he that prayeth for that, which he judges simply impossible to be obtained, cannot pray in Faith:

Therefore, &c.

Again,

Arg. 4.That which God willeth is not impossible:

But God willeth all Men to be saved:

[Pg 98]

Therefore it is not impossible.

And Lastly;

Arg. 5.Those for whom our Saviour gave himself a Ransom, to such Salvation is possible:

But our Saviour gave himself a Ransom for all:

Therefore Salvation is possible.

Proof 3.Thirdly, This Doctrine is abundantly confirmed by that of the Apostle, 1 John ii. 1, 2. And if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous. And he is the Propitiation for our Sins; and not for ours only, but also for the Sins of the whole World. Adversaries comment on the Words the whole World. The Way which our Adversaries take to evite this Testimony, is most foolish and ridiculous: The [World] here, say they, is the World of Believers: For this Commentary we have nothing but their own Assertion, and so while it manifestly destroys the Text, may be justly rejected. For, First, let them shew me, if they can, in all the Scripture, where the [whole World] is taken for Believers only; I shall shew them where it is many Times taken for the quite Contrary; as, The World knows me not: The World receives me not, I am not of this World: Besides all these Scriptures, Psalm xvii. 14. Isai. xiii. 11. Mat. xviii. 7. John vii. 7. and viii. 26. and xii. 19. and xiv. 17. and xv. 18, 19. and xvii. 14. and xviii. 20. 1 Cor. i. 21. and ii. 12. and vi. 2. Gal. vi. 14.[Pg 100] James i. 27. 2 Pet. ii. 20. 1 John ii. 15. and iii. 1. and iv. 4, 5, and many more. Secondly, The Apostle in this very Place contra-distinguished the World from the Saints thus; And not for ours only, but for the Sins of the whole World: What means the Apostle by [Ours] here? Is not that the Sins of Believers? Was not he one of those Believers? And was not this an universal Epistle, written to all the Saints that then were? So that according to these Men’s Comment, there should be a very unnecessary and foolish Redundancy in the Apostle’s Words; as if he had said, He is a Propitiation not only for the Sins of all Believers, but for the Sins of all Believers: Is not this to make the Apostle’s Words void of good Sense? Let them shew us wherever there is such a Manner of speaking in all the Scripture, where any of the Penmen first name the Believers in Concreto with themselves, and then contra-distinguish them from some other whole World of Believers? That [whole World] if it be of Believers, must not be the World we live in. But we need no better Interpreter for the Apostle than himself, who uses the very same Expression and Phrase in the same Epistle, Ch. v. 19. saying, We know that we are of God, and the whole World lieth in Wickedness. There cannot be found in all the Scripture two Places which run more parallel; seeing in both the same Apostle, in the same Epistle to the same Persons, contra-distinguisheth himself, and the Saints to whom he writes, from the whole World; which, according to these Men’s Commentary, ought to be understood of Believers: As if John had said, We know particular Believers are of God; but the whole World of Believers lieth in Wickedness. What absurd wresting of Scripture were this? And yet it may be as well pleaded for as the other; for they differ not at all. Seeing then that the Apostle John tells us plainly, That Christ not only died for him, and for the Saints and Members of the Church of God, to whom he wrote, but for the whole World, let us then hold it for a certain and undoubted Truth, notwithstanding the Cavils of such as oppose.

[Pg 101]

This might also be proved from many more Scripture-Testimonies, if it were at this Season needful. All the Fathers, so called, and Doctors of the Church, for the first four Centuries, preached this Doctrine; according to which they boldly held forth the Gospel of Christ, and Efficacy of his Death; The Heathens invited to Salvation; none predestinated to Damnation.inviting and intreating the Heathens to come and be Partakers of the Benefits of it, shewing them how there was a Door open for them all to be saved through Jesus Christ; not telling them that God had predestinated any of them to Damnation, or had made Salvation impossible to them, by with-holding Power and Grace, necessary to believe, from them. But of many of their Sayings, which might be alleged, I shall only instance a few.

Proof 4. The Testimonies of the Doctors and Fathers of the first Church, that Christ died for all.Augustine on the xcvth Psalm saith, “The Blood of Christ is of so great Worth, that it is of no less Value than the whole World.” Prosper ad Gall. c. 9. “The Redeemer of the World gave his Blood for the World, and the World would not be Redeemed, because the Darkness did not receive the Light. He that saith, the Saviour was not crucified for the Redemption of the whole World, looks not to the Virtue of the Sacrament, but to the Part of Infidels; since the Blood of our Lord Jesus Christ is the Price of the whole World; from which Redemption they are Strangers, who either delighting in their Captivity would not be Redeemed, or after they were Redeemed returned to the same Servitude.”

The same Prosper, in his Answer to Vincentius’s first Objection: “Seeing therefore because of one common Nature and Cause in Truth, undertaken by our Lord, all are rightly said to be Redeemed, and nevertheless all are not brought out of Captivity; the Property of Redemption without doubt belongeth to those from whom the Prince of this World is shut out, and now are not Vessels of the Devil, but Members of Christ; whole Death was so bestowed upon Mankind, that it belonged to the Redemption of such who were not to be regenerated. But so, that that which was done by the Example of one for all, might, by a singular My[Pg 102]stery, be celebrated in every one. For the Cup of Immortality, which is made up of our Infirmity and the Divine Power, hath indeed that in it which may Profit all; but if it be not drank, it doth not heal.”

The Author de Vocat. Gentium, Lib. 11. Cap. 6. “There is no Cause to doubt but that our Lord Jesus Christ died for Sinners and wicked Men. And if there can be any found, who may be said not to be of this Number, Christ hath not died for all; he made himself a Redeemer for the whole World.”

Chrysostom on John i. “If he enlightens every Man coming into the World, how comes it that so many Men remain without Light? For all do not so much as acknowledge Christ. How then doth he enlighten every Man? He illuminates indeed so far as in him is; but if any of their own accord, closing the Eyes of their Mind, will not direct their Eyes unto the Beams of this Light,The Cause they remain in Darkness. the Cause that they remain in Darkness is not from the Nature of the Light, but through their own Malignity, who willingly have rendered themselves unworthy of so great a Gift. But why believed they not? Because they would not: Christ did his Part.”

The Arelatensian Synod, held about the Year 490, “Pronounced him accursed, who should say that Christ hath not died for all, or that he would not have all Men to be saved.”

Ambr. on Psalm cxviii. Serm. 8. “The mystical Sun of Righteousness is arisen to all; he came to all; he suffered for all; and rose again for all: And therefore he suffered, that he might take away the Sin of the World. But if any one believe not in Christ, he robs himself of this general Benefit,The Sun-Beams shut out, heat not. even as if one by closing the Windows should hold out the Sun-Beams. The Sun is not therefore not arisen to all, because such an one hath so robbed himself of its Heat: But the Sun keeps its Prerogative; it is such an one’s Imprudence that he shuts himself out from the common Benefit of the Light.”

[Pg 103]

The same Man, in his 11th Book of Cain and Abel, Cap. 13. saith, “Therefore he brought unto all the Means of Health, that whosoever should perish, may ascribe to himself the Causes of his Death, who would not be cured when he had the Remedy by which he might have escaped.”

Extremes fallen into by some, making God the Author of Sin.This gave Augustine, Prosper, and some others Occasion, labouring, in Opposition to these Opinions, to magnify the Grace of God, and paint out the Corruptions of Man’s Nature (as the Proverb is of those that seek to make straight a crooked Stick) to incline to the other Extreme. So also the Reformers, Luther and others, finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free-Will, and how much the Tendency of their Principles is to exalt Man’s Nature and lessen God’s Grace, having all those Sayings of Augustine and others for a Pattern, through the like Mistake run upon the same Extreme: Though afterwards the Lutherans, seeing how far Calvin and his Followers drove this Matter, (who, as a Man of subtle and profound judgment, foreseeing where it would land, resolved above-board to assert that God had decreed the Means as well as the End, and therefore had ordained Men to[Pg 104] sin, and excites them thereto, which he labours earnestly to defend) and that there was no avoiding the making of God the Author of Sin, thereby received Occasion to discern the Falsity of this Doctrine, and disclaimed it, as appears by the latter Writings of Melancthon, and the Mompelgartensian Conference, [65]where Lucas Osiander, one of the Collocutors, terms it Impious; calls it a making God the Author of Sin, and an horrid and horrible Blasphemy. Yet because none of those who have asserted this universal Redemption since the Reformation have given a clear, distinct, and satisfactory Testimony how it is communicated to all, and so have fallen short of fully declaring the Perfection of the Gospel Dispensation, others have been thereby the more strengthened in their Errors; which I shall illustrate by one singular Example.

The Arminians, and other Assertors of universal Grace, use this as a chief Argument.

That which every Man is bound to believe, is true:

But every Man is bound to believe that Christ died for him: