the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning : wherein is declared the felicity of all things in the beginning and the sad estate of all things after the transgression ... / by francis howgill. howgill, francis, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing h estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning : wherein is declared the felicity of all things in the beginning and the sad estate of all things after the transgression ... / by francis howgill. howgill, francis, - . [ ], p. printed for thomas simmons, london : . reproduction of original in the harvard university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng society of friends -- apologetic works. revelation. inner light. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rachel losh sampled and proofread - rachel losh text and markup reviewed and edited - pfs batch review (qc) and xml conversion the invisible things of god brought to light by the revelation of the eternal spirit who was an ey-witness of the wonders of the lord in the beginning . wherein is declared the felicity of all things in the beginning ; and the sad estate of all things after the transgression . how all the reformed churches , so called , in christendom are yet in the apostacy . the estate of the true church before the apostacy , and her state in the apostacy ; and the glory that shall appear after the apostacy . by one , who believes , god will shine out of sion in perfect beauty , again , after the dark night of apostacy , called francis howgill . the light of the moon shall be as the light of the sun , and the light of the sun as seven days . and he will destroy in this mountain , the face of the covering cast over all people , and the vail that is spread over all nations , isai. , . london , printed for thomas simmons at the bull and mouth near aldersgate , . the epistle to the reader or readers ▪ to the upright hearted reader , in all the regions of the earth wherein this may come , who have walked in the thick fogs and mists which hath arisen out of the botomlesse pit , which hath been raised up since the transgression , which have dimmed your eyes & hurt your sight , so that you could not behold , the pure celestial being , nor him that dwels in it , whose presence gives life , nor any thing within the vail , because the vail hath been spred over all nations , and it hath been so thick that it hath been hard for any to rent it , and the night of apostacy and darknesse hath been so long , since the woman fled into the wildernesse , and since the man-child which was born , hath been caught up to god , that few or none for this many ages past hath come to see the end of the night , but hath mourned without hope , and few or none hath seen or hath been able to discerne the time of the womans return out of the wildernesse again into which she fled , and few or none hath seen to the end of the times after which shee should return , and mens sight in the apostacy hath been so dime , and in the vexation , that when the man-child , which was caught up unto god , would appear again , few hath had faith to believe , or sight to he hold him , or an understanding to deserne of the times ; but praises be to the lord god everlasting , who hath opened , is and opening the windowes of heaven , and showring down his wisdome as a mighty rain , & his knowledge as the morning dew , and an understanding is pouring forth , as the water out of the bottles of heaven & as the water spouts , so that ages , times , things , daies and years is measured and seen . and him that was before all things is beholden , by whom all things was made , who hath been , as in a far country , all this long night of darknesse , but the time is fully expired and now is he returning , and his appearance is as a morning without clouds , as clear as the sun , and as pure as christal , and now is he scattering the clouds , fogs and mists , as with the east wind , & his pure breath clears the air , and by his arm which is mighty , is he renting the vail of the covering , according to his promise , & revealing himself in his naked glory , that the solitary may rejoice , and the feeble may be comforted , and them that have erred may come to a good un-understanding ; what i have writ thou must read me onely in that which is invisible and eternal in thy self , else i am sealed from thee , my words are a riddle , and although the the dreamers of this age in the apostacy say , imeditate revelation is ceased , and not to be looked for ; yet i must needs bear my testimony against them all , for what i have here written i neither received of man , nor from man , nor books , nor other words , but by the eternal spirit , who saw these things , and was an eye-witness of them , and god through it hath revealed them in me , and to me , that i might beare my testimony of the hidden things of god which are eternal although i have made use of the scriptures ( and the saints words , and cited some ) it is not for my sake , but thine who reades , that so every truth may be confirmed , by . or . witnesses ; if thou wait to know and find the key of david , who opens in what i have declared , thou wilt see the state of things before the fall , and after the fall , & how all men in the fall have corrupted themselves in all administrations , thou wilt see the state of the church before the apostacy , in the apostacy , and what shall be after the apostacy , and if thou cannot reach into the things as they are declared , judg them not before the day appeare in thy selfe ; for till then , they will be obscure to thee , but as it appeares in thee , thou shalt bear me witnesse that these things are holy , faithful , and true , and hath and shall be fulfilled , in that which is immutable ; i bid thee farewel . f h. the chief particulars , or heads in the ensuiug discourse treated upon , aud opened by the spirit of the lord , who was an ey-witness unto these things . . the work of the lord declared which was in the beginning , when the word was with god , and man in the image of god. . although the heavens and the earth were created , and all things therein finished ; yet the world was not begun , that lay in wickednesse , which the devil is the god of ; neither was christ the mystery hid , nor the lamb slain . . the understanding may read the wisdom of god in a mystery , and also may see the sottish doctrine of the apostates . . an objection answered . . another objection answered . . how peace , joy and delight possessed every thing that god had made ; how every thing which he had formed glorified him with one consent in the beginning . . how man lost his state and dominion and unity with god , and all the creatures , and how the lamb came to be slain , and the world that lay in wickedness came to be framed in man after the tempter entred ; how endless misery can in upon all , after the transgression . . how sin entred into the world , and death by sin , and how man is dead while he lives ; and all is dead works that he acteth , and the state of all the sons of men , and their works may be seen in the fall . . . objections answered about this particular . . self righteousness , deeds of darkness also , and dead works , and are to be condemned also , and man who acteth them in the fall . . an objection answered , as to the present state of the ministry of the nations , their practice and their worship . . an objection , as to the churches so called and their worship in the nations . . the dark and blind doctrines of the ranters denyed . . an objection about reading the scriptures and conforming to the outward practice of the saints in former ages . . how all men upon the earth in the degeneration & in the fall have corrupted themselves , and have been idolaters in every administration , being gone from the life and power of god in themselves , and having lost the power of god , man can neither worship , honour nor obey god aright . . a few words to that which is called christendom , who professe christianity . . something about water-baptisme , to both priests and separatists . . something about rome in the apostacy , and all their worship in the degeneration . . the protestants or reformed churches so called , not yet come out of the waters nor from under the beasts power . . the presbyters and independants are yet under antichrists reign , in the apostacy , and have among them yet the attire of the whore. . how the woman that travelled in birth , who was clothed with the sun , and brought forth the man-childe , fled into the wilderness , when the dragon had power , and the man-child was caught up unto god. . how the woman comes out again , and when , and he that was caught up unto god , descends again , and appears again to take the rule to himself , and how he makes war with the dragon , and all the apostates , and overcomes them . . how the glory of the lord shall appear after the apostacy greater then before , and the ministration into which them that follow the lamb shall be brought , shall be more spiritual & celestial then before ; for that shall appear in which all visible types and shadowes ends in , and shall be the last that is to be expected by the sons of men , the sight of which hath appeared which yet cannot be uttered . what the day of the lord is , and to whom it hath appeared , and how it is seen , and discovered . what it is , and what it will be to the wicked , declared . . what it is to the righteous , and how he appears to them , and whether we are to look for it while in the body , resolved . . where it doth appear , and how it cometh , and how it is to be looked for , declared . . what the spirit of the lord is , and how it comes to be received , which discovers the the things of god. . how the spirit of truth worketh , and operateth in them who are convinced , and yet have not obeyed it , shewed . how the spirit of the father worketh in them who hearken to it , and are in some measure made partakers of its power , shewn . vnto whom the spirit of the father bears witness , and seals assurance of the fathers love , and of justification with god , declared . what the grace of god is , which is free , and to whom it hath appeared , and where all is to wait to receive it . whether all have received the grace of god or no , and whether it be a sufficient teacher in it self , demonstrated . some objections answered . a word to the wise men of this world who are glorying in the sound of words . also another to them who are glorying in outward appear ances , and worshipping visible things in stead of the life . the kingdome of god and his christ declared , in some measure as it is revaled by the spirit , what it is , and where it is to be waited for , and how it comes to be revealed in them that believe . divers objections answered . the work of the lord declared , which was in the beginning , when the word was with god , and was the fathers delight , and man made in the image of god , and lived in the lambs power , and he was mans life , and this was before the transgression of these declared , as god hath manifested them by his spirit . in the beginning was the word ; and the word was with god ; and the word was god ; the same was in the beginning before the foundation of the earth was laid , or the hills were framed , he was with the father , and was the fathers delight , and he delighted in the father , and the father in him , then did the morning stars sing together , and the son of god shout for joy . in the beginning were the heavens created and the pillars theref set ; & the earth was framed by the power , and all things both in the heaven and in the earth were created by the power , gods son ; every beast of the field , every fowl of the heaven , and the decreed place for the sea was broken up , and all things that moveth therein were created by the word and by the power , and man was made by the power , and in the power , and he was the image of god ; as it is written , in the image of god created he him , male and female created he them , and he had dominion over all the works of his hands , over every beast of the field , which were created by the power , over the serpent , among the rest , which was created by the power , and was good , as he was made in the power ; and by the wisdom they were all brought forth , and man made in that wisdom that brought them forth , who was better then them all , and was made partakers of the power and of the wisdom more then them all , and by the wisdom called every thing as is was in its nature , so named he everything , and the dominion he had was in the power over all things , over all the creation of god , which was good , and the earth , and all things that are therein , the tree of knowledge good , that stood in the garden also , but not for food ▪ so these be the generations of the heavens and the earth , in the day when god created them they were all good , made and created by god , in the power eternal , which is good , unchangeably good , without variation , and the unchangeable power , in which and by which they were made , moved in them all , and they all received vertue and power from the power , gods son ; and the power moved in them all , and shined through them all , and ran through them all ; and they were all to abide in the covenant , in which they were made , and not any to move or act without the power , but only as the power which was the life of them all moved them and acted them , and so goodness possessed them all ; for all was partakers of the goodness of god , and it was the life of them , and they were none of them to move nor stir , but as the life of men , the power by which they were created , moved them , which was gods son : the heavens and the earth were finished , and all things that therein are , and they were all good ; and this saying was true then , which was spoken by christ the power , many generations after , i in them , and thou in me , and all was perfect in one , the father was in the power , the power was in the father , and all the creatures in the power : now was the father glorified ; now was the son glorified , now was man in dominion , in power , crowned with honour , lord over all the works that god had made , in the power ; and now the whole family both of heaven and earth bowed their knees to the lamb , to the power , and this was then fulfilled , at the name of jesus every knee shall bow , both of things in heaven , and things in earth ; and his name was now the word of god ; and this was in the beginning , and the word of god is the power of god : and now both the celestial bodies and terresterial bodies were all subject to the power , and all the works of the lords hands were finished , and he rested , and all , both things in heaven and earth rested in the power , and all kept holy-day and rejoyced . though the heavens and the earth were created , and all things wrought and finished , yet the world was not begun , that lay in wickedness , which the devil is the god of , neither was the power , which is christ , the mystery hid , neither was the lamb slain yet . now after all was made and created , and were good , and blessed , and indued with power , life and vertue , according to the purpose of his heavenly will which is eternally pure , yet was not the lamb slain , nor the mystery hid , which is the power , wch is christ ; for what should slay him , or what should hide him ? he that reads let him understand ; this that i speak of , cannot be reached unto with that wisedome that stands in time , which was not in the beginning with god , that is shut out , but the wise in heart shall understand knowledge , and the prudent shall know what hath been in the beginning , and of his wonderful works in the dayes of old , and of the mystry which was before the world began , when the lamb was in glory , the son in glory , christ in glory , the first born of every creature , and was born before the world began , he that hath an ear to hear let him hear ; when all that god had made and brought forth by the word , by the power , was blessed , and stood in the power , then did the lamb sit in his throne , then was he the delight of god , and god in him , and all that was made by him rejoyced in him , here was love , here was glory , here was purity , unity and a sweet harmony , joy , peace , love , eternal life , gods power ran through all ; all was good , christ was not now hid , he shed himself abroad , and all things was partakers of his power in which they were made , here was happinesse , blessednesse , joy , dominion , everlasting and eternal felicity , innocency , purity and perfection , and man in it , god in it , the lamb in it , man in it after his own image , the mystery of godlynesse was not hid , there was nothing to hide it , or overshadow it , no vail , no covering , but righteousnesse was manifest , and was the covering of all , inocency , the cloathing of all , purity the robe of all , and life the dwelling place of all ; and all the works of his hands rested with the father , with the lamb , with the word , with the power , with christ in glory , with the father , in the etenall glory , whereby all was upheld , in purity , unity , harmony ; answering the pure will of god , and man had power to answer the will of his maker , which he received from god the father of life by the power in which he was made , and to abide in the will of god for ever , and herein he and all things in heaven and the whole family thereof , and all the holy host of god bowed to the lambs power , and he reigned , & the angels were subject to the first born of every creature , before the angels or before any thing was made , he was ; his age who can declare , or his generation ? his age runs paralell with eternity , with immortality , and came from the eternal womb , & from the bosome of the father , where he is , even where he was before the world began ; he that reads let him understand , now the power ruling in all , and over all , all was in peace , and was blessed . now the angel stood in his power , moved in his power , and all the celestial bodies went in and out at his command , and moved not , nor stirred not , but when he moved ; & this was then fulfilled , let all the angels worship him , and so they did , reverenced him , were subject to him , sang and rejoyced in him , triumphed in in his power , and all the holy host moved at his command , and marched on in his strength to performe his will , & to accomplish his everlasting purpose , and to fulfill his eternal decree , and gave glory to him who sate upon the throne of righteousness , and judged in righteousnesse for ever , and ruled in righteousness for ever , there was joy in heaven , the father rejoyced , the son rejoyced , the angels rejoyced , the morning stars sang , the the sons of god shouted for joy , the holy host gave praise , and all praised in the firmament of his power , in which they stood , moved , walked , lived , and accomplished the pure perpetual & eternal decree of their maker , moreover , the terrestrial bodies were all subject to him , he reigned in all , over all , moved all , gave life to all , and was the life of adam , of the male , and the female , and then was this fulfilled , even then , which was spoken in time , though by him who was before all time , who was the life of all things ; i say he lived then , and because he lived , man lived also , for he was his life ; now christ the power reigned over all , and all in the lambs power were subject in a sweet harmony , answering the pure will of their lord , their king that lived for ever , who was upon his throne in the heavens , and now his kingdom was over all , there was joy in heaven , there was peace on earth , the good will of god was done ; in earth as it was in heaven . oh beautiful , oh glorious , oh comly , oh admirable , oh incomprehensible was the glory , my tongue can not expresse , and time would faile me to declare the eternal exellency which god hath revealed by his spirit , and that which i see is not lawful now for me to utter ; now was no mountaines nor hils to hide the mystery , but it shined upon all , in all , over all , and above all , was not hid ; as i said there was now no hiding place that could or did overshadow the mystery of godlinesse , for the eyes of all things looked upon him , whether celestial or terrestrial , and all and every thing according to its kind rejoyced in the light of his countenance , and of his power was glad , and gloried in him , for then there was not an other ; he that can hear let him : now the earth rejoyced , and the floods clapped their hands ; now the great deep smiled , & all things that was therein , the springs thereof laughed which flowed forth as though they had issued out of a womb , now every thing that had breath & lived , praysed the lord ; neither was there any thing but bowed and submitted to their maker ; and he lord and king over all , yet in eternal glory : yet let the wise in heart understand , this was in the beginning , and though it was in the beginning , yet this was when the heavens and the earth was created , and all things that therein are , even then the lamb of god was alive , and the son of god glorified with the father , and man in happynesse , and in pure perfection , without sin in inocency : for nothing that was nocent or hurtful had yet appeared , neither was there any such thing in all that god had made . here the wise may learn , and they that have a good understanding may read the wisdome of god in a mystery , and also see the darke sottish doctrine of the blind apostates , who have lost the power , and are keeping people ignorant of the mystery of god. now this hath been a common doctrine , and received to be orthodox , and as they call it authentick , that while we are in this life , there can not be an overcoming of all sins nor no expectation of it in this life ; and their main ground hath been this , because we have natural bodies . now i say , had not adam a natural body when he was in purity and perfection , in innocency , in paradise , in the garden , yet was this any hinderance to him to answer the will of his creator ? no ; for as the soul , spirit and body was moved by the power out of which power he was not to stir , then i say he had ability to perform the will of his maker in the body , for as he was created by the power in the inward man , that led about the natural & earthly or outward form according to its will , which will was pure , and kept the body acting in its place in the power , for then i say all was good , for the celestial power in which he was made , moved the whole man according to its will , and while he stood in the power , he was in innocency , and purity , and without blemish , & in the power was his health and peace , and he knew no evil . ob. but some may say , what is this as to the confutation of the doctrine which hath been taught , as to the freedom from sin in this life ? ans. this declares that there was such a thing in being , to wit , a natural body , and an earthen vessel , and yet without sin , as he stood in the power ; for the earthen vessel was good , as all the rest of gods creation was in its place to serve the power , as the rest of gods creatures did in the beginning , and who ever comes to know that state again , may come to glorifie god in soul , body and spirit , though in the body , in this tabernacle ; but take their own phrase for the clearing of the thing , not to be freed from the committing of sin in this life , i say in the corruptable life , or the life of unrighteousness , which may be properly called death , there is no freedome from sin , neither of soul or body or spirit , but who comes to know regeneration or the life of men , in which adam was created in the beginning , in that incorruptable life , there is no transgression , and if he live in man , the body is dead because of sin , and i know none who have preached any other 〈◊〉 life , who hath spoke by the spirit of god , in which freedome from all sin is obtained , but onely the life of christ , and whosoever comes to know the lord from heaven , who ruled over all in the beginning , and was the life of all , and all moved in his life , before the fall , whether they were things visible or invisible , & that same power or life of christ , the lamb of god , who was alive then , if he live in man , & man come to be guided by his power , as in the beginning he living in man , the soul and body and spirit being quickned by his power , and raised from under the bondage of corruption , then death hath not power over man ( but life ) and because he lives in them , they live also , their souls to praise him , and their bodies and the members thereof to be servants of righteousness , and so that unbelieving doctrine of the world is turned into the pit , and truth is set above it . object . but further it will be objected , that our bodies are not like adams , in innocency , we are in the fall , and therefore we say they hinder from being freed from all sin , and ever will , while upon earth . ans. that the naked truth may appear to them that seek after true knowledge , i answer freely , that i grant that the soul lies in death , and the creature is subject to vanity , and the whole creation groans in travel and in pain , and waits for the manifestation of the son of god , and the redemption of the body ; and in this state is all mankind upon the face of the whole earth in the first adam , but he who is the second adam , the lord from heaven , who was in the beginning , and is now what he was , and shall be for ever , i say , as man comes to believe in the son who hath life in himself , and he come to be revealed in man , and man subject to his leading , he brings the soul out of death , to have union and communion with himself , and restores the creature from his bondage , and and breakes the bond , and knocks that down which hath imbondaged , and so changes the body , i do not mean the form of the body , but the quality and nature thereof , for the form of adams body was not changed , but the quality , and it was degenerated from its pure nature , wherein it glorified god , as he stood in the power ; so i say , christ who is the life of men , the true light which lighteth every man that comes into the world , he changes all that follow him into his own nature , and restores the creature into his first estate again into purity , that like as the inward man is renewed and restored by the power , and serves the power , so the members of the body , is also yeelded servants unto righteousness , and they receive vertue and power , from the power the life , and so the whole man comes out of condemnation , to glorifie his maker ; & the will of god is don in earth , as it is in heaven , and he saves to the utmost them that comes unto him ; now if he save the soul and not the body , then he saves not to the utmost ; but this is a high state , blessed are they who waites in the faith , to the end are happy , that they may see and know the redemption of their souls , and also the redemption of their body ; for i deny redemption in the grave , or in death , or after this life ; for the holy men of god never mentions a cleansing from sin in the grave , nor after men be dead , for they that have served sin in their life time , and served the devil as long as they live , and have yeelded their bodyes to be temples for uncleannesse while they live upon earth , eternal misery will be their portion , and not redemption ; think on this you who are holding this forth for an article of your faith in the world , among poor ignorant people , that they must not expect redemption from all sin in this life , and so leads them on to perpetual misery , misery will be your end , and in the day of the lord you shall witnesse this to be true ; but to return to the beginning again , where there was no sorrow , but pure joy and peace , both in heaven and earth , but i goe hither and thither , as the spirit leads , and shall speak as it gives utterance , though but here a little and there a little , yet shall it be in truth and righteousnesse . how peace , joy and delight possessed every thing that god had made , every thing which he had formed glorified god their maker with one consent , in the beginning , before the world was framed , that lay in wickednesse . now the lord rejoyced in all the works of his hands which he had made , and rested , and all that he had made rested in the power , whether celestial or terrestrial , and rejoyced in him , walked in him in the motion of the power , of the life , they were happy , and partaked of the life that indures for ever , and happinesse immortal , and knew no evil , for there was none , there was no hell yet prepared , tophet yet was not ordained , neither the devil had yet any being at all , there was no wrath , no sorrow , no condemnation , no death , vexation , grief or perplexity , no pit of darkenesse , no angel of the bottomlesse pit , no shame , no tribulation , no anguish nor paine , no misery ; and in a word there was nothing that did destroy , but all in quietnesse , in peace , in life , in power , in wisdome , glorifying him which sat upon the throne , the lamb , who was living , and the life of the male and the female , and of every thing that god had made , by the power subsisted in the power , and in the motion thereof was good , purely good ; and here was the goodnesse of him who was eternally good , manifest in all , above all , and over all , god blessed for ever , even then the heavens rejoyced , and the innumerable company of angels was hearty glad , and all the holy host sang for joy , with a living voice , which none that stands in time ever yet heard , or can learn , then the earth and all things therein that moved & had life were in pure solace and mirth , and pleasant joy unspeakable , all knit together in unity and harmony in one consent , as one family , and were one body , and there was health in the body , and it was pure and comly , and perfect , and pleasant to behold , crowned with dignity , covered with righteousnesse , beautified with the comlinesse of the lamb who was the life of all : and now man had right to the tree of life , while he moved in the power , and went not our . oh happy state , oh beautiful state , oh admirable state , eternal felicity , oh glorious state , life it self , the life of all , and all in the life , moving in the power , and man right to the tree of lif● , while he lived in the lambs power , had unity with his maker & with all the creatures that god had made , & was in gods pure dominion , and authority , and ruled all , over all things that god had made , in gods wisdome ; thus in short was the state of all things in the beginning , as they were created , and brought forth , and these be the generation of the heaven and of the earth , and of all things that therein are , in the day when god created them , when the father was glorified , when the son was glorified , and when man was in glory and honour , and in dominion , created in the image of god , and yet there was no evil ; time would fail to speak of the state of all things in the beginning as it was , and as it is revealed by the spirit of truth , but in that which i have declared , they who have a good understanding may take a glimps of the happy state of all things , as god hath revealed them by his spirit , which i never received of nor from man , but by the holy spirit of god which was in the begining with god , which saw all this , and was an eye witnesse of this before the world , that lies in wickednesse , began ; and he that hath an eare to hear , let him hear , and blessed is his ear . how man lost his state and dominion and unity with god and all the creatures , and how the lambe came to be slain , and the world that lies in wickedness came to be formed , and founded , and how the curse came , and the wo upon the serpent , which was blessed before , and upon man and woman , and the ground that received the temptation , which was blessed before , in the motion of the power , came to be cursed and how endles misery came in upon all , in the transgression , declared to them who have a good understanding . now the serpent was more subtle then all the beasts of the field ; for that was his nature in which he was created , and it was good in the motion of the power , and therefore christ said , be wise as serpents , yet as harmless as doves ; and though the serpent was wise and subtle , more then all the beasts of the field , till he acted and moved without commandment ; and out of the motion of the power , he was not cursed ; he that can receive it , let him . but he moved in the subtilty , and wisdom , out of the light , out of the power , and went out of the truth ; out of his place without commandment or authority from the power , and acted and spoke of himself out of the power , and out of the truth , as it it written john . . when he speaketh a lie , he speaketh of his own , for he is a liar and the father of it ; now he knew there was a law and command not to eat of the tree of knowledge of good and evil , for god had forbidden it ; now he went out of the power , without commandment , of his own accord , without motion ; now he went and talked with the woman , and she was good before , being in the motion of the life and power , she also looked out , and not in the power , and reasoned with him out of power , contrary to commandment beyond the command , or before the power , and said unto the serpent , we may eat of all , but the tree of knowledge of good and evil we may not eats least we die ; this she knew , and the serpent knew ; now the tree of knowledge was good in the powers motion , though not to live upon or for food , for it was not good for food , therefore god , the truth , the life , the power , did forbid to taste of it , or to eat of that tree , but the serpent out of the power , and the woman out of the power hearkened to him that was out of the truth , who turned the truth that god had spoken into a lie , she joyned to the tempter and hearkned unto him , and eat of the tree of knowledge without the power , and she looking out , and the eye ran out from the life , from the power , and was deceived , and did eat of the knowledge without the power , without the life ; and she also tempted the man , and the temptation entered into a ground which was blessed before , and good , in the motion of the life , of the power , but she having transgressed , contrary to the command , & the man received it contrary to the command , without the motion of the power , or the life which all was to move in ; he also going out of the power , received it in , and seed upon knowledge without the life , without the power , out of the truth , he became one with the woman , one with the serpent , who went out of truth , and abode not in it , and they all were disjoynted and cut off from the life , and the power ; and hear was the beginning of the father of lies , and of him who spoke of himself , out of the power , out of the truth , and his beginning is without foundation , now he that is wise in heart , read his generation , or who made him ; now appeared the angel of the bottomless pit , and not before , and made war against the power , against the lamb ; and so the heart of man was turned away from obeying and feeding upon the power , to obey and feed upon knowledge without the life or power , and here was the first transgression out of the power , and the motion of the light which made all things good , and so as this knowledge was fed upon and grew , man died unto the life , unto the power , and wisdom , and dominion that he had over all that god had made , he lost , and so died unto the power , and lived upon knowledge without the power , and now became afraid of the power , because he was in the transgression of it ; and thus the serpent who was most subtle , went out of the truth , and acted in sin , and led into transgression ; and so there became fear where was none , and shame where there was none , and nakedness where there was no nakedness before the power was died unto , which was their clothing in righteousness , and there was a hiding place sought by him , who before iniquity needed no hiding place , and this is the foundation and beginning of that seed in the transgression , which shall call to the mountains to cover them , and to hide them from the wrath of the lamb. oh how is man degenerated now , and grown quite out of the pure quality , and kind , and nature in which he was made , now afraid of the power that made him , which before he had union with , & was his life , and gave him dominion , and this fulfilled upon man , he was planted a noble vine , a holy , right seed , now become a degenerate plant of a strange vine ; now when the lord appeared and examined him , and man knew his fault that he had acted against the power , yet that which acted in transgression would excuse , here is the fruit of the devils work , transgresse , and then hide and excuse it , and so the woman put it off to the serpent ; he was the beginner of it , but if she had stood in the power , he would have had no place , nor his counsel ; but they all went out of the light and life , into the knowledge , without the power and life , and so the curse came upon all ; now the man cursed , and the ground for his sake , and the woman cursed , in sorrow to bring forth , and the serpent cursed , the beginner of iniquity , cursed above all the beasts of the field , to go upon his belly , and dust to be his meat for ever , and an enmity put between the seed of the woman and his seed for ever , and an eternal decree passed against him for ever ; and he made war against the seed of the woman , which the lord promised to bruise his head ; now came the miserable estate in , that which led him into transgression , grew , and he in it , and to be at unity with it , then came hard ness of heart , and then came the world to be founded in his heart , and he grew in the devouring beastly nature to follow the earthly imaginations of his heart , and became earthly , and fed upon that which the beasts of the field fed upon ; and now the lamb came to be slain , since the foundation of the world , now was man driven out from the tree of life , and out of the garden , and could no way come there again , he had no right to it , the lamb being slain , and he was cut off , to wit man , from him which before gave him peace , and from the power in which he was made he was driven out from , and the sword set , that go what way he could , he could not come into the life again , the image of god lost , then the joyful day was lost , and rejoycing in the lord at an end , then the day of peace was finished , and perpetual misery and wo come in , then unity with the lord of glory gone , and now shame and contempt came , and woful misery . now hell was formed and the botomlesse pit sprang up , and the angel thereof ruled and advanced , and the lamb slain ; and now the lake was prepared , and tophet ordained , now came the day of angnish , of pain , of wo , sorrow ▪ and misery , blackness and darkness , terror , horror , fear on every side , and the day of great perplexity , dominion lost , power lost , authority lost , peace lost , joy lost , health lost , unity lost with god , and unity lost with every creature , and endless misery brought in alas alas , what is become of him who was the son of god ? now become as the beasts that perish , now a vessel of wrath , a dishonourable vessel . oh unspeakable losse , forfeited all , life and all , gone into , plunged into the deep pit of endlesse misery , driven from the presence of the lord , from blessednesse , happinesse , into cursednesse and misery , never to come to life again , but through the losse of life ; man in honour , in dominion , partaker of eternal riches , and the durable riches , now turned out of all , and become vile in the sight of the lord , and hath forfeited life and all , eternal life , and he who was in perfect freedome , become a bondman , a slave to the devil , and to noysome lusts ; he who was lord over all , now become a servant to all and every creature ; he who was in dominion , in the power of god , now become base and vile ; he who was the image of god , now become the image of the devil ; he who was heir of life and felicity , now become inheritor of death and endlesse misery ; he was partakers of the unchangeable love , now partaker of wrath ; he that was in the covenant of life in which he had union with god , and all the angles , and all the holy host of god , now hath union with unclean spirits , which are cursed from the presence of the lord for ever ; he that had union with all gods creatures , hath lost the union with all , being gone out of the power in which all was created , and moreover now in enmity to it , and joyned to him who hath the power of death , which is the devil , and now drawes iniquity as with a cart-rope , and vanity as with a cord , and he who was joyned to the lord , and to the lamb , now joyned to the dragon , who makes war against the lamb ; he that had union with the seed , the heir of all things , now hath union with the seed of the serpent , the first borne of wickedness , heir of condemnation and everlasting vengeance , who is driven from the lords presence , and curst for ever , and to be tormented from the presence of the lord for ever . now the world set in the heart , and the heart gon out after earthly things , even things that perish , and now his life grew in that and after that which sadeth , his delight on transitory things , in lust , in pleasure and wantonnesse , delighting in the flesh , hath forgotten god his maker , and now dishonours him , oh let the heavens mourn , and let the earth be without joy , let● hils lament , and the vallies be grieved , let gloominesse cover the face of the deep , let the floods be sorry , and springs lament , let all thau moveable take up a lamentation , and let it be for a lamentation for ever , misery is spread over all , the earth is polluted , and defiled , and all is out of order , disjoynted from the lord , and great confusion and perplexity is come upon all , and the whole creation grones and travels in pain , in grief and sorrow , and all is made subject to vanity , the oppressor bears rule , the land mournes , the lamb is slain , the serpent and his seed rejoyceth and triumphes , all is filled with violonce , the seed suffers , the lord is is grieved , the angels mourne , the proud and presumptions is now counted happy , and now the worker of iniquity set up to be a ruler and a law-giver now to man , and in man , who before had the lord to be his law-giver , and his king ; oh woful change ! oh sad state ! oh deplorable condition ! gone from honour and glory , into perpetual misery and contempt ; and here all the whole earth and all mankind may read themselves , as in a glasse , in what state they are in in the fall , in the first nature , in the disobedience ; time would fail me to expresse the misery , and the sad estate of all mankind in the curse , yea it is unexpressable , and undeclare●ble , and unfathomable , and incomprehensible ; by the sons of men in the unbelief , but god hath revealed to me by his spirit , that which is now spoke , and he shall beare me record that my witnesse is true ; also that of god in every mans conscience , when the book of conscience shall be opened , and the secrets of , all hearts revealed , shall bear witnesse that this is true . how sin entred , and death by sin into the world , and now man dead while he lives , and all is dead works that man brings forth , wherein the state of all the sons of men may be seen , and their works in the fall . now the serpent being more subtil then all the beasts of the field , in presumption of himselfe , moved without the power , and formed a thing without the power , and began his work , and brought a lye ; being gone out of the truth , sin conceived , and a lye conceived , ●e is the father of it , and not the power ; he spoke of himselfe , who was gone out of the light , motion or the powers acting , man also his eye being abroad out of the life and power , l●t in the temptation upon him ; but if he had stood in the power , as god had ordained him and commanded him , and had not moved out of it , he would have seen when the serpent or any other thing had gone out of the power , and have still had dominion over it ; and though it was evil in the serpent to tempt , who moved without commandement from the lord ; yet if man had stood in the power , he had kept him out ; and it had been no sin to him , neither condemned should he have been ; and so that blind doctrine of the world , and the teachers thereof is a lye , who have said and taught that , god ordained him to fall , and upon this account that so christ might be revealed and that his son might be honoured ; for if man had not faln , say they , there had needed no saviour . this is ignorance and blindnesse ; he created man in his image to stand in the power , and ordered and commanded him so to do , and to glorifie him , who made him & to stand in the dominion over all the works of his hands : and this doth not make christ uselesse , or of no use ; yea he was of use before , and was his life , and the life of all things , and what if i say salvation , the wise will understand ; the unlearned will say , what needed their salvation , when there is no sin ? yes , there needed salvation & preservation , in that state that he was made in , that he might be upholden in that state , and saved from any thing that might hurt him in that state , so as to weaken him , that he might not have power to fulfill the will of god , and to glorifie his maker . ob. but some may say he was not saved and preserved but was created and left to himselfe , to order himself whether he would stand or fall . ans. i say , whose was the fault , that he was not preserved , and saved in that state , was it in god ? nay , and that he was left to himselfe , is also as false , and unlearned ; he left him in the power , and in the dominion everlasting , and commanded him to stand there , and he was not to goe out of it , but to act in the motion of the word , and in the power by which he was made , which was christ , who was glorified with the father before the world began ; i say according to gods appointment and ordination , man was not left to himselfe , but to stand in the power and authority of the word , wherein man had power to fulfill the will of god , and keep all in order according to gods appointment , but he going out of the power , contrary to gods command , giving heed to the woman , and the serpent , who were gone out of the command before ; i say he of his own accord going out , when the power commanded him not to harken to any such thing , but on the contrary forbad him , so let in a lye , and believed the woman , and the serpent , and so went from his preservation , and protection and salvation , & so was catched in the serpents snare , who abode not in the truth . ob. but then some may say he had a voluntary will to doe as he would , and was not that will good ? ans. the will was good in it self , as it stood and went out in the lifes motion , but moving or acting contrary to the motion of the life , was not good ; for that was out of gods order , and appointment , for nothing in man or without man , of all that god had made , was to stir or act without commandments ; now the son was not honoured by mans faling , but both the father and the son was dishonoured , and now the son or power was not revealed by the fall , but vailed as from men , so the fogy mists of darknesse is scattered , and the blind doctrines of the world layd waste . ob. some will be ready to say , how dost thou say he was in dominion everlasting ? then , how should he fall ? that lasted but a while . ans. i say he was made by the word which abides for ever , and in it which was in the beginning with god , and was god ; and gods son , and his dominion is an everlasting dominion , and his throne is established in righteousnesse for ever and ever ; and in it selfe it is what it was ever , and after the fall , retained the same power and authority in it selfe , and so will do for ever ; mans power stood in it onely , out of it he had none , so going out of it , dyed to it , and not any more power to do , or to will , or to order , or to rule any thing but by it : but he lost the feeling of it , and the guidance of it , the vertue of it , and life of it , and became dead to it , and alive in his heart and mind to an other power , to wit , the power of deceit , and to the power of him which hath the power of death , which is the devil ; so god is clear , no fault in him , nor in the power , nor weaknesse in the dominion and authority which he had ; but destruction meerly , wholly , and onely of himself , and he is to bear the his own burthen . thus man receiving in the devils conceptions , who was gone out of the truth , and became one with it , feeding upon knowledge without the life ( this was evil ) thus sin entred , and death by sin ; man cut off from the power , from life , from the dominion which he had in the power ; now man , is dead while he lives , and in the day he eat he died ; dead to the power , dead to the life , dead to good , dead to truth , dead to purity , dead to righteousnesse , estranged and alienated from it ; the grave covers him , death hath prehemenence , and bears rule , and not life , and he gone into its nature , and loves it , and imbraces it . oh sad life ! ah sad state ! now his life cursed which is death , he cursed , all his actions cursed , all his conception cursed , all his works cursed , labouring in sorrow , in travel , and pain , and grief , and sweat and perplexity ; now all may as in a line read the happy estate of man before the fall , the sad and deplorable estate in the fall , which who can declare , or who can measure , or who can demonstrate the miserable estate of man dead in trepasses and sins ? and life swallowed up of death , death and destruction lives , and man in it ; and now in the grave god is not remembred , but forgotten . now the world set in the heart , and the earth in the heart , the heart becomes earthly , and vain , thorns and bryers springs up and the earth covers the slain ; now death lives , and man lives in it , and one with the enmity and in enmity against god , who was before his life , man now in chains of darkness ; when any thing moves heaven-ward , the power of death drawes the mind down again to the pit into darkness ; now the nature of all things in the earth set in the heart , beasts , rocks , hills , mountains , dogs , swine , and brutish creatures , and man becomes brutish and vain , they have all dominion over him , he a slave to all , all rules over him , and death grew ; and dead works brought forth , he cannot now perform any thing whereby he can purchase the love of god , nor give a ransom for his soul , now the root of betterness grew , and the enmity , and man in lust , and when his lust is crost , or his will crost , then the enmity which liveth in him riseth , he would kill that , and destroy that , imprison that , and bring it into bondage , that the enmity might be lord over all , and brings the innocent into bondage ; that which is nocent is set up , and the higher deceit growes in the heart , the more stir it makes and the greater destruction of that which crosses it ; and here came in oppression , murder , cruelty , tyrany , prisoning , imbondaging , revenge , maliciousness , and envie , rage , sury , headiness , pride ; this is all in the curse , and springs up from the foundation of the world in the heart , and so being given way unto and loved , grows in strength , and iniquity multiplies , and the beast growes , and the name great and numberless , the serpents root spreads forth it self , and sprouts out in the earth , and comes to grow great , and is admired ; now the deeds of darkness and the works of darkness comes to be many , envy , murder , adultery , fornication , uncleanness , riotousness , sporting , covetousness , defrauding , cheating , maliciousness , theft , dissimulation , feinedness , hypocrisy , witchcraft , cursed-speaking , railing , reviling , filthy communication , unsavory speeches , wantonness , lightness , foolish jeasting , idle talking , vain babbling , back-biting , swearing , lying , cursing , blasphemy , slandering , pride , arogancy , vain-boasting , contention , strife , emulation , mischief ; these and many more are now the fruits of the degenerate plant , & dead works , and the works of darkness , in man who was once a noble plant , a holy right seed , now the fruits of sodom , and the grapes of gomorah whom god destroyed and overthrew , is brought forth , and the whole earth is filled with violence , and these be the fruits that grow and are become great over all nations , which are wrought by the devil the father of lies ; who spoke of himself , and works of himself , in the dark , in the night , out of the light , out of the day , who went out of the truth , and now worketh in all the children of disobedience , who are out of the light , and out of the power ; and here are all the sons of fallen adam in the curse , under the wo and these be the works that are wrought and brought forth which hath stained the earth ; and the father of them , and man in whom they are wrought , and the works themselves , is all for condemnation , never to be numbred among the saints in light , nor among their works . self righteousness , deeds of darkness also , and dead works which though they be not counted as bad as the former , by them that act in them , yet they are to be condemned also ; and man who acts them being in the fall . cain who was the first begotten in the fall , the similitude , likeness and image of adam his father , who had transgressed and disobeyed , and lost the power , and became dead to it ; cain i say his expresse image , out of the saith , out of the power , he brought a sacrifice , and offered in the same nature he slew his brother with , and envied him ( who was in the saith , and was accepted of the lord through faith in the power of god ) i say in this nature he offered and was not accepted , he was in the imitation , out of the life , out of the power , in feinedness , and this was self , and not the lord that moved him : the jewes in the prophets time , who were in cains nature , in envy and maliciousness , grinding the faces of the poor , and oppressing the needy and chopping them in pieces as flesh for the pot ; they brought sacrifices , oblations , burnt-offerings , kept fasts , and sabbaths , and new moons , and all these things , and lied , swore , and dealt falsly , and left no roome for the poor , and yet they said the lord was among them ; the lord sent his servant the prophet , to tell them the lord was weary of them and of their oblations ; why ? they were out of the faith , out of the life , out of the power , and deceit lodged in their heartts , covetousnese , envy , murder , oppression and violence , as ravening wolves hunting for their prey ; the prophets prophesied for hire , their priests bear rule by their means , and people was one with it , and liked it , and loved it should be so , the end of those things was misery , the judgement of god came upon them , they were scattered among their enemies , their prophets slain , and for their sake sion became as a plowed corn field , and jerusalem a heap , and now he that offered an ox , was no more accepted , then if he slew a man , no more then if he blessed chemosh , ashteroth or baal , all was sin , and to be condemned by the power out of which they were gone . the scribes and pharisees in christs time , great worshippers , devout men , devout women ; zealous men for temple , priests , tithes , days , sabbaths , oblations , and were acting all those things that were commanded in or about the worship of god , yet christ said unto his disciplrs , except your righteousness exceed the righteousness of the scrihes and pharisees ye cannot enter the kingdom of god : they might have said ( which at least they did in their hearts ) this man says he is the son of god , and yet saith and teacheth his disciples , another righteousness , then is commanded in the law , and moreover tells them , except their righteousnes exceed ours , they cannot enter into gods kingdom ; where is there in all the earth any better righteousness then ours ? we do not as the heathen worship idol-gods , we keep the sabbaths , and purifie our selves and payes tithes , and keeps the ordinances given by the lord to moses and our fathers ; well these things they were doing , but they were but dead works , they were out of the faith out of the power and had not gods word abiding in their hearts , from which their power and ability should have come to have answered the will of god ; here was self-righteousness although they did the outward things which were commanded of the lord , yet they were dead works ; their temple left desolate , worship desolate , jerusalem compassed about with armies , not one stone left upon another which was not to be thrown down , and they scattered among the heathen , their priests slain , and their oblations ceased , plagues , judgement prusuing whithersoever they went ; did all those things save them from the wrath ? all their works and dead worships & self-righteousness save them ? were they accepted ? oh ! nay , rejected , a seed of falshood a crooked generation an hypocritical generation : these things with many more , which i could instance , all shewing that man in the transgression of the life , of the power , whether he sinned , or wrought that which he might judge was righteous , yet they were but dead works . ob. but some may say , what saist thou to this generation of ministers , preachers and ordinances ? we live in a gospel time , and are under gospel ordinances , and they teach that man is redeemed by christ , from sins past , present and to come , and the ordinances that we practice now i hope you will not call them dead works . ans. i say the ministry in these nations , made by mans will , and by the will of the flesh , and that are seeking their gaine from their quarter , and are suing men at law , and throwing men in dungeons , and holes to the losse of some mens lives already , and hundreds have been and are like to be spoiled , onely to uphold their greedy devouring nature who have ravened , and devoured like evening wolves , some mens estates wholly , and some times taken ten fold the value , who ravens from place to place from one end of the land to another , and into other nations also , for filthy lucre , or a greater benefit ; i say they are in the fall , in the transgression , death rules in them , over them , and they are ministers of death , and never brought any to god ; but of them many other brethren who are in the faith of our lord jesus christ hath borne a large testimony which any considerate , wise , prudent , and reasonable man may see them to be ministers of death , demonstrated by many sound grounds and unanswerable arguments , and the scripture of truth clearly bearing witnesse to the same ; and so i refer the reader to those things , and shall content my selfe at present in what i have said in this particular . now as to the worship , or ordinances or practices themselves i come unto , and shall speak no otherwise of any thing , then god by his eternal light and spirit hath made me understand in the true ground of things , else i know well how to be silent . now this i say to all sects , opinions , and fellowships ( though they be devided into many heads or societies ) man acting or performing any thing of worship , ordinance , or any practice whatsoever which the scriptures declares hath been or ever was , though they should doe it in the same manner , sutable in every circumstance to that which others did , till all or every man come to believe in the power again , which man went from in the transgression , all that he doth is selfe-righteousnesse , and dead works , preaching dead , prayer dead , baptisme dead , their communion dead , their conferences dead , their exhortations dead , their fasts dead , their offerings like as if one had offered a dead beast under the law , or a lame lamb , which had been abomination ; even so i say till man come to that which he hath lost in the transgression , till man find the power , the life , the light , the messiah , and feel him in them , to work , move , lead , guid , and act , all will be accounted with the lord , selfe-righteousnesse , dead works , dead fruit , and if all would examine and try , they might see the nations almost spread over with dead men in adam , and dead works abound , and coverings which god will rent , and lay all waste together , false rest , imitated formes , and representations without life , i say till men come into the power againe that adam went from , and so died in that day , he cannot doe any thing well pleasing to god ; and whosoever comes to that again , passeth every step through death , and denies himselfe and all selfe-actions , selfe-righteousnesse , and must come to be bare and naked again , even as he was before he came out , he and his wife were naked and were not ashamed ; selfe-acting was not known ; now self-will , self-worship , self-righteousness ; nay , they moved in the power righteousnesse was their covering , and as i said before , there was no shame , i might speak largely in this thing , and truly my tongue is the pen of a ready writer , oh that all had an eare to hear that their souls might live , and that every one might be unbottomed , of his false rest , false and fained hope , and faith ; and of his own ragged garment , and let goe his selfe-righteousnesse , and his dead works , and come to christ the life of men again , that man hath run from , that so he might have life and peace . ob. but some would say that thou wouldst have all upside down , & unchristian the nations , and unchurch churches , and throw down all our worship , and then what should we doe , all would be as heathens , and turne into athisme . i say a time of fanning and ●ifting and trying is come , when nothing shall stand but that hath the image , stamp , and character of the living god upon it , and all that which hath been brought up , and raised up , since man hath been in the transgression , must be turned down into the pit again , and all that have got a name of christian , and wants his life , to live among them and in them , shall be scattered as clouds with the east wind , and all imitated worships , and will worshippers , and the fained faith , and the fained hope shall be confounded , and all will worships and worshippers will be overturned who are not come yet to the true light that lightens every man that comes into the world , and till man comes to the light , and tries his deeds and works by it , he never sees what he is doing , nor what he is working , nor what he works ; and so all that man doth here in the unbeliefe , it is but sin , or selfe-righteousnesse which is brought forth by him who abode not in the truth , in the unbelief ; and so who be come to the power which was in the beginning , before sin entred , and death by sin , hath and doth measure all deeds and all works , & man that is in the losse , in the fall , & sees that a dead man cannot act a living work , nor bring forth living fruits unto god , nor living works of righteousnesse , being in the unrighteousnesse , neither the fruits of faith being in the unbeliefe , neither the works of the day being in the night , neither the works of charity being in the emnity ; in a word , without christ the power , the light , the life , which was glorified with the father before the world began ; i say ( he said it himself who is the beginning of the creation , of god , the first born of every creature ) he said , and his testimony will be found true , without me ye can do nothing , nothing that is wel-pleasing to the lord , nothing that ever shall be acceptable ; and here is the true state of all the earth discovered , and all mankind drove out from god , miserable , naked , hopelesse , helplesse , faithlesse , and so can doe nothing as to the glorifying of god his maker , or to the ordering of any thing in the creation to his glory , having lost his dominion and gods wisdome , and this being considered seriously by all , and brought to the light in all , and their deeds tryed by it , would make the lofty bow , and the stout hearted fear , and the conceited sit down in solitarinesse , that they should so long deceive their own souls with a conceit of righteousnesse and redemption , when as death yet reignes in them , and over them , and not life eternall : so the devil is a distinct being from god , and his works are distinst , and his deeds , from the works of god , and neither he nor his works shall ever be numbred among the works of god , but he and they that obey him , and follow him who is out of the truth , they , their works ( of what sort soever they may seem unto men to be , whose eyes the devil hath blinded ) so i say all is to be condemned , and shut out from gods presence for ever , and to be destroyed by him who is a consuming fire , and all the righteousnesse of man burned , as combustable stuff in unquenchable fire . pr. and by what hath been said , the principle of that ranting crew ( who are become vaine in their imaginations and foolish , their understandings being darkned ) are seen , and their principle overthrown . as that light and darknesse is one , & good & evil one , and sin and righteousnesse one , and truth and a lye one , and that god is all and doth all , and what ever is done is of god , and that there is no evil but to him that thinks it so , and it is onely a false apprehention of things , and that there is no such thing as sin , & that sin is nothing : unto all these things i might speak , but the understanding reader may by what is before written , see each of these plainly declared , and the true ground of things laid down as the spirit gave utterance , and this shall at present suffice in this matter . ob. but some may object further , and say , will not reading the scriptures and conforming to the practise of the saints in the use of his ordinances , will not this make us accepted , and bring us out of the fall , and make us good christians ? answ. no , while death hath dominion in man , and over man , and the vaile over the heart , man doth not understand the mystery of gods kingdome , neither understands the scripture which was spoken from the spirit of truth , or any thing of truth as it is in christ , for none understands the things of god , but by the spirit of god , so that every man that comes to have a good understanding , must come to know the pure spirit of god in him to direct him , & informe him ; ( which spirit ) was the original of the scripture ; for the holy men of god spoke as they were moved by the holy ghost ; and without the holy ghost in some measure be known , ●nd that which is infallible , the sayings , the writings , the scriptures cannot be understood , & because of the want of this , all the earth is run into heads , & sects , & opinions , & large treatises and volumes , & expositions have been written , & yet differing one from another , and all from the spirit , and in all these particular sects , persecuting one another , & envying one another , and hating one another , and would compell others to believe what they believe in what they say , if they had but power ; and for proof of this , it is most evident in the scripture of truth , and in latter ages since the apostles , it hath been , and it is evidently seen , both among the papists and protestants , and among all them that are called the reformed churches ; but all this is in the fall , and in the transgression , and in the apostacy , and is an evident token , that they are all under the power of the beast , who makes war against the lamb ; so all compellation , and they that do compell , are not worshippers of the lamb , but of the beast which is to be destroyed and cast into the lake . for the jews under the first covenant had the scriptures the good and wholsome words of god , and the prophets and read the law and the prophets , on the sabbath dayes , and yet the vail was over their hearts , and and though they did perform many things commanded , yet they being erred from the spirit , did not understand of what the scripture spoke , nor know him nor his mind , to wit , christ of whom the scriptures spoke , neither were they accepted of god , but reproved and rejected by christ himself , who said they erred , not knowing the scriptures , nor the power of god , doubtless they did know the words naturally and read them , but the spirits mind , in so speaking they knew not ; and jude reproves all such , and said what they knew , they knew naturally as bruit beasts , and in that knowledg , they corrupted themselves , and therefore peter well said ▪ many things were hard to to be understood ; which the unlearned wrested ( they that were ignorant of the spirit of the father , and had not learned of god , who is a spirit ) they i say perverted and wrested the good and wholsom words of the scriptures , and were no more accepted of god , then if they had never heard the words nor read them at all ; and as for the jewes conforming to the outward commands , when the vail was over their hearts , and their hearts uncircumcised , these things did not make them any whit more accepted then the heathen , so the christians since christs time , in the apostles days and after the apostles days , who held the form of worship , and the form of godliness , and the outward part of worship , and holds and retains it in that part which is above the seed , and denies the power , this no more makes a christian inward , then outward circumcision , made a jew inward ; neither any of these things do recommend any unto god , but are covers made , & rests formed , from that part which is above the seed , & so man comes to be counselled in those things , when alas he is miserable and naked , and hath not the righteous garment on which should make man accepted of the father , through the beloved , gods righteousness . how all men upon the earth , in the degeneration , and in the fall , and in the transgression , have corrupted themselves , and have been idolaters in every administration ; ( being gone from the power ) in which man had the ability , power , and wisdom to worship god aright , and honour the living god of heaven and earth . in the state and condition which man was created in , when he was the image of god , and lived in the power of god in which he was created ; he in that power ( which was his life ) had wisdom and understanding , and power , to worship the living god , and to glorifie his maker , the which thing i have treated on before , but being gone from the power , and grew in knowledge without the power , his thoughts became vain , and his imaginations vain , and his desires earthly , and corruptable , and so the creatures were worshipped in his heart , and not the creator ( the life of the creatures ) and he bowed to the creatures , and they had dominion over him , and that nature began to grow and multiply in all the earth , and that seed , which was at enmity with god , and against the seed , which is christ , and few there were that called upon the name of the lord in truth & righteousness ; although some , yet few , one in a nation , or a few in an age , nay in many ages ; and men multiplied in the earth , and wickedness multiplyed also , and idolatry , and the seed of the serpent grew great ; and god saw the wickedness of man that it was great in the earth , and that the thoughts and purposes , and imaginations of his heart were onely evil continually , gen. . . and the earth was filled with violence and crueltie and oppression , and the living god forgotten , and not worshipped , but on the contrary they followed the imaginations of their own hearts ; and bowed down to every corruptable thing , and to every creature , and did not worship the lord god in their hearts , till the lord was grieved at the heart , and repented that he had made man ; and this was before the flood , and after the flood , when the earth was a little multiplied , iniquity grew in the earth , and the cursed seed sprang from hams stock ; of whom was nimrod the hunter ( before the lord ) the beginning of his kingdom was babel ; of the which became great idolaters , and of this seed came the philistians who were uncircumcised , who were heathens , and the jebusites , and gargasites , and the canaanites and hivites ; and their generations were great in the earth , & they were great idolaters ; and committed idolatry with stocks and stones , and with brick , having forgotten the lord , they began to work exploits in the earth , and to build cities ; and babel having forgot the name of god , they would have got a name in the earth , and builded a tower , whose top might have reached to heaven ; but the lord whom they had forgot scattered them , and this was the seed of evil doers whom god scattered and drove out of canaan , who were great idolaters and gave it to abraham , who feared the lord , and to jacob , and to his seed to possesse . and when transgression grew , he added a law ( the sence of gods power and wisdom was so lost in man , and they so gone from his wisdom , that a law was added after israel came out of egypt ) which was outward , and written in tables of of stone , wherein was the statutes and the commands , that they should onely worship him , and that they should not make them gods of gold and silver , neither the likeness of any thing in heaven or earth , yet nevertheless , that uncircumcised part which kept the seed in bondage , and that corruptable earthly nature that ruled in them , made gods like the heathen egytians , and they made a calf , and bowed to the molten image , and forgot god , and provoked him to anger , till many of them were consumed in his sore displeasure , and tempted him , and lusted , and eat and drank , and rose up to play ; and committed whoredoms with the creatures , and abused them ; and therefore the lord sent his prophets and rebuked them : they abused the gold and the silver , the stone and the wood , which were good creatures , but not to make gods of , nor images thereof , nor idols to draw away their minds from the lord ; but they in whom the seed was not made manifest , they worshipped dead things , and likenesses of things , which were not life it self ; and so transgressed the law , acting from that part , and living in that nature , which the law was against ( which was added because of transgression ) to limit the transgressor and to slay him , and to bruise that under , till the seed came up that fulfills the law , but the seed of the serpent had so much rule in them whom god had often delivered out of the hands of their enemies , so that many perished , corah , and many princes , and many thousands of israel , who followed their own inventions and were cut off in gods sore displeasure , being gone from that which was upright in which man was created , & followiug their imaginations , & out of that mind formed idols and images , and set them up , and answered that part in themselves which transgressed the seed , & not that which doth overthrow all idols & the ground thereof ; and after they were come to the land that god had promised them , they were commanded not to worship idols , as the canaanites did ( that were hams-stock ) who was accursed , and set up cursed idols , yet , nevertheless breaking the law which was to limit that part which had transgressed ; that which was contrary to the law , was set up in themselves , even the nature of the canaanites , gentiles and heathen , and then they worshipped the heathens gods , or else formed gods and idols and images of their own , and worshipped baal , ashteroth and chemosh , and the sidonians gods , & every nations gods , and images where they came , and so the lord sent his true prophets , who feared his name , and worshipped him , to declare against them , even the house of israel a distinct people , from the heathen , great professors , ezek. . . they set up idoles in their hearts , and put a stumbling block of iniquity before their face the lord said he would answer them according to the multitude of their idoles , they being gone into vanity , they hearkned to the idols that spake vanity . zech. . . and baked bread and rosted flesh with wood , and of the same made a god , and they transgressed at dan , at bethel , at gilgal , yea their idols flood in their hearts , and they formed such without as was sutable to their hearts , as you may re●d through many ages & generations before the flood & after the flood in the wildernesse in canaan , & in the nations where they were scattered . hab. . , . what profiteth the graven image , and the molten image and teachers of lies , woe unto him that saith to the wood awake ▪ to the dumb stone arise it shal teach , behold it is laid over with gold and silver , and there is no breath at all in the midst of it , seek not to bethel , nor enter into gilgal , for gilgall shall goe into captivity , and bethel shall come to nought . furthermore , they corrupted themselves in those things which god had commanded , ( which were commands in their time ) & made idols of those things which were but figures or shadowes of good things to come , which they should have waited for , as the brazen serpent , temple , offering , oblations , tythes , priests , sabbaths , new-moons , solemn feasts , circumcision , passeover , and all these things were given to be observed til the seed came ( the end of all these things and of the law for righteousnesse ) but christ the seed , the heire of all things , when he came ( after many prophets had declared of him from moses to samuel , from samuel till iohn ) they exalted those things above him , and neglected him who had life in himself , & would not come unto him that they might have had life , and then , their temple , priests , sacrifice , oblations became idols , and their practise idolatry , and so are in blindnesse to this day ; and so in the daies of christ , they held up those things , and were counselled in their works and observances , and days and times , and came not to believe in him in whom all daies ends in , and so continued in their large observations all along in the apostles dayes , and did as they had done in the days of the prophets , slew the prophets that were sent of the lord , and set dreamers , and such as prophecied for hire and divined for money , and said no evil should touch them , and they said the law should not depart from the priests mouth , nor vision cease from their prophets , but believed their lies and prophesied of wine and strong drink , and cryed peace to them that gods controversy was against , and so persecuted the apostels from city to city , and from place to place , till the the wrath of god came upon them , and jerusalem compassed about with armies , and not one stone left upon another , and for their sakes sion became a plowed corne field , their temple burnt , their priests slain , their sacrifices ceased , and their oblations at an end , and they scattered among the heathen , and they and all their idols , and their worship blasted and cursed from god , and from being a nation to this day , and thus hath the lord brought shame and contempt upon all through all ages , who have worshipped the works of their own hands , or that hath holden up any figure , representation , and have set it up and exalted it above the life , and with it have opposed the power , the life in which all figures , types , and representations ends in ; and thus far i have passed through generations , and also through administrations , that all who have a desire of the true knowledge of god may see , that man in the degeneration being out of the image of god , corrupts himselfe in all things , and makes idols of all things , being from the life in which man hath power onely to fulfill the righteous will of god. but to descend & to come nearer to our age , because all that which is called christendome , will say this in nothing unto them , because they hold not up the heathens images nor the jewish idols , nor the jewish types and worship , and therefore they are no idolaters ; when john the prophet came and preached repentance in the wildernesse of judea , which was a preparer of the way , he baptized in jordan , and many believed and repented , and were baptized , and christ also was baptized , and so was he circumcised and eate the passeover , and observed what was written , because he came to fulfill all righteousnesse , and also bad his disciples hear them that sat in moses seats for he was not yet sacrificed up , nor glorified ; i say iohn baptized not in his own name , but bore witnesse unto christ the lamb of god who takes away the sins of the world , who came after him and was preferred before him , whom iohn said should baptize them with the holy ghost and with fire , and many of iohns disciples followed christ the true light , that lighteth every one that cometh into the world , and iohn was not offended at them for following of christ but rejoyced ; take notice of this , you baptizers who are offended with them that followes christ the light that lighteth every one that cometh into the world , and excommunicates them like the envyous jewes , out of your assemblies , and saith they are deluded , and are so far from iohns spirit , that instead of bearing your testimony to him , who is the ( light ) that you would bind them up , and council your disciples not to goe after him , the true light that lighteth every man ( the christ of god ) i say to you , you are in the idolatry , who prefer your water before the ( light ) but iohn bore witnesse to christ the light , and said he was preferred before him , and some imitaters and idolaters say the baptisme of water is the door or entrance into the church of god , when as christ saith he is the door , none comes into the fold but by him , and none comes to the father but by him , and he is the way , so who sets up an other entrance unto god , or into the foule or into the church , which is the pillar and ground of truth , sets up an idol , and prefers an idol , above the life , and so are in the idolatry ; but let none mistake , that i say water is an idol nay , it is a good creature of god , or that i say iohns baptisme with water was an idol , nay he was in the power and spirit of eliah , and his baptisme a figure of a good thing which was to come , which afterward was received by the diseiples , and christs words made good unto them ; iohn indeed baptized you with water unto repentance , but ye shall be baptized with the holy ghost , and with fire , not many daies hence , that was christs baptisme . i am not ignorant of the many and great contests in this age , that have been about these things , and i know many scriptures that speaks of baptism all which i have searched narrowly with the measure of gods spirit given unto me , into the true ground of things , & the true state of each administration , and in this thing i am satisfied fully , that the baptisme with water was iohns baptisme , and not christs , and the baptisme of the spirit is christs , and not iohns ; i have no desire to wrangle or jangle about words , or contest about shadowes , but that all may come to know him in whom all ministrations ends in , and there will be peace and satisfaction ( to wit , in christ ) but to say some thing to the main bassis , and foundation , which priests , and separatists builds much of their arguments upon , the last of mat. and the last , goe teach and baptize all nations in the name of the father , son , and holy ghost ; as for all the priests about their baptising of infants , here is no ground at all , for here is first teach and then baptize , and here 's no infants neither , and so i know , what consequences hath been drawn from this by the unlearned in their imaginations , but them that hath the least measure of true light , will not take a consequence to build a foundation on , for this is contrary to their own rule , they say the scripture is the rule , then their consequence is not the rule , and if the scriptures be the rule , let all people of your parishes know if you can by the scripture shew when john or any disciple of his or christs , baptized infants and taught them principles of religion ● . years after , but they are willingly ignorant that sees not you to be idolaters ; and as to the baptists separates , who builds upon this for their water baptisme , they are as groundles as the priests , and all their arguments are as invalled as the rest ; for here is baptizing the nations in the name of the father in the name of the son , and of the holy ghost , and any who are judicious or wise , and are in any measure of gods pure wisdom , will not say that the name of the father is water , or the son or holy ghost is water ; the name of god is i am , and a strong tower , and the name of the son is the word , and the word is the power , but this is not water ; but further they say the disciples had received the holy ghost , and did baptize with water after , and they were baptized with water after they had received the holy ghost , & they bring divers scriptures to prove this . i shall not deny but peter baptized with water , and paul two or three families , and thanks god he baptized no more , and said he had declared the whole counsel of god , and he makes not mention in all his epistles that baptisme was any part of his command , neither in all his counsel to the churches any where doth he exhort either timothy or titus or apollo or any of the brethren to baptize with water ; but as for peters baptizing with water , i know no more command he had then paul ; as for the commission , which matthew writes of , mat. . and . and that mark mentions , . . there is no water , and so it s the baptisme of john , i grant , and christ bearing witness to john that he was a prophet and did baptize many , and therefore he or they in honour to johns ministry might baptize some , as well as paul did circumcise titus , and and then in cor. . . said it was nothing , and again in another place , neither circumcision nor uncircumcision did avail , but a new creature , and because it was a figure which people did not idolize so much then , as they did circumcision , for the weakness of the people , for a time ; and the wise in heart may understand that when any representation or figure outward was set up , it was not easily denyed again , nor an easie thing to be laid down , when the thing , signified was come ; for many of the jews believed in christ , and were said to be brethren , and yet they came from jerusalem , and troubled the church of galatia , and would have brought them under the figure circumcision again , and the apostle , in gal. . asks them , now when ye know god , why turn ye again to the beggarly elements , [ circumcision ] observing dayes , moneths , times and years ; i would ask the moderate a question , whether water be not an element , and pertains only to the elementary part in man , which is to passe away and be dissolved when the seed is raised up whose nature is not elementary , but celestial ? i shall say no more to them at this present who are contentions , who are so zealous for their water upon so weak a ground , but take heed that while you are striving about your outward water , you neglect not the washing of regeneration and the cleansing of the spirit ; many have been baptized , but which of you hath received the holy ghost ? there is not one among you dare own or witness an infallible spirit , but rather counts it an error that any should speak , or witness , or look to enjoy any such thing in these dayes ; well , i say unto you your day is a day of darkness and gloominess you live in , and thick darkness covers your tabernacle ; for who ever have received the holy ghost or spirit of truth in any measure , are led by that which is infallible and not fallible ; and if you look not for this , you are no sons notwithstanding all your washing the outside ; for as many as are the sons of god are led by the spirit of god , and this is witnessed praises to the lord for ever ; the lord is unto his people an everlasting light , and this is the sum that water is owned to be a figure of the one baptism , and was an element , and pertained to that which is elementary ; but the elements shall melt with fervent heat and be dissolved in the day of the lord , and then the seed comes up which is heir of the promise , which is nourished with the water of life , which is not an element nor elementary , but is celestial , and springs up in them that believe unto everlasting life , and comes to be born of the water and the spirit , and enters into gods kingdom , dominion , power , life , wisdom , excellency and eternal glory , happy is he that believes and abides in patience unto the end . now since the dayes of john , the kingdom of god hath been preached , and as many as were ordained to eternal life believed , and many in the day when christ was manifest in the flesh believed , unto whom he declared the mind of the father , and by him was the father glorified , he fulfilled the law , and did many works and miracles by the power of the father , and herein was the father glorified , and them that did believe in him , their faith was strengthened ; and he opened the mystries of the kingdom of god unto his disciples , and bore witness and prophesied the destruction of jerusalem , and of all their worship , and said , no more at jerusalem nor at samaria , but the time was coming when they that worshipped the father should worship him in spirit and truth , and declared against the pharisees righteousness , and said to his disciples , except their righteousness did exceed the pharisees they could not enter the kingdom of god , and yet the pharisees performed all the outward things commanded , but were in the idolatry , and did not believe in the life ; now he declared of his suffering many things , & also how he would go away , and how he would come again , and would not leave them comfortless , but these things were hard to be believed then , by his disciples , and further he told them he must be betrayed , and suffer and rise again , and when the hour was come that he was betrayed , when he was with his disciples , even the same night he was betrayed , he took bread , and broke it , and blessed it , and said , take and eat , this is my body which is broken for you , this do in remembrance of me ; and after he took the cup , and after he had supped , saying , this is the cup of the new testament in my blood , as often as you drink it ; do it in remembrance of me , cor. . . . and matthew , mark , and luke declares the same , and this was reall bread , and reall wine , which was a representation of that which was to be enjoyed in the spirit , and never intended for any further thing , but as a figure or a representation of the bread of life , and of the cup of blessing which afterward they came to be witnesses of , and as oft as they eat and drank , they did shew forth the lords death till he came . now this was practiced among the disciples after he was risen from the dead and did converse with them at many times , and exhorted them and comforted them , and instructed them , and told them that they should be witnesses of his name unto the ends of the earth ; and gave them commandment to teach all nations and baptize them in the name of the father , and of the son , and of the holy ghost , and did promise to be with them to the end of the world , and told how the comforter would come , and that the father would send him in his name ; even the spirit of truth which was with them , and should be in them to be their teacher , leader and guide , and bring all things to their remembrance . now that which he gave them as a figure , and to be a sign unto them , of the clearer manifestation of himself , which afterward came to be fulfilled , and they witnesses of it , who grew up in the pure invisible being , and did see the mystery , through the revelation of the spirit , which did more clearly show unto them the mysteries within the vail ; for as i said of water , it was a sign of a good thing to come , so the bread and the cup was also a sign of a good thing to come , as all outward figures were , but they that did believe , and grew up in the faith , in the seed , christ , they came to see the substance , in whom all figures ends in , and had communion with him , within the vail after he was ascended , where he was before ; now the apostle he spoke as to wise men , judge ye what i say , cor. . , . the cup of blessing , which we blesse , is it not the communion of the blood of christ ? the bread which we break is it not the communion of the body of christ and v. . for we being many are one bread , & one body , for we are all partakers of that one bread ; mark all they that did believe , though they were many , yet they were one bread & one body , and were all partakers of that one bread , which bread was the flesh of christ , john . . i am the bread of life , and joh. . . i am the living bread that came down from heaven ; if any man eat of this bread he shall live for ever , and the bread that i will give is my flesh , which i will give for the life of the world : now i speak unto wise men , and let the wisdom of god ( in them manifest ) judge what i say , for where the body of christ is witnessed , and the flesh of christ known , they know that which all the figures ends in , the manna that god gave to israel in the wilderness , they died that did eat thereof , which was as pure a type of the hidden manna , as lively a type as bread outward which was but a type of the of the flesh of christ , and both they that did eats the manna , and they that eat the bread outward and drank the cup outward are both dead , but he that eat the flesh of christ and drinks the blood lives for ever ; and he that eats the hidden manna hath overcome death and lives for ever , and feeds upon the bread of life , feeds upon eternal life . now this is a mystery to the papists , who are idolaters , who have sprung vp in the apostacy , though they have scriptures as it was to the jewes , john . . who strove among themselves and said , how can this man give us his flesh ●o eat ? and so the papists , who strives about the flesh of christ and his blood , and yet have the scriptures , and they say it s in the bread and in the wine , after consecration , & so they worship the imaginations of their own hearts , not deserning the lords body , and have killed thousands , and taken away the lives of thousands , because they would not confesse their idol to be of god. and the protestants they are setting up the bread and the wine , and contenting themselves therewith , and are making an idol of it , and comes not to discerne the body of christ , but one saying he hath a carnall body , and another a fleshly body , another a mystical body , another sayes his body is devided from his members , and so speaks out of thick darknesse , their own imaginations , and hath not communion with the body of christ , neither knowes the flesh of christ , which is the bread of life , which is given for the life of the world , iohn . . and as godlinesse began to work , and the mystery thereof in the dayes of christand the apostles , wherein the lord discovered much of his wisdom and power , & manifested his pure presence , & poured out his spirit plentifully upon , sons and daughters , & fulfilled that which joel●prophesied ●prophesied of , joel . . which came to be fulfilled after christs ascention , acts. . . and they received the holy ghost , & spoke the wonderfull things of god as they were revealed by the spirit , which shed it selfe abroad among them that waited for it , so also the mystery of iniquity began to work even in that time , and as the apostles laid the foundation of truth , and declared the truth , christ to be the foundation , even so the mystery of iniquity did work , and a beginning or a foundation of error was laid by them , who were gone out of the truth , the false prophets , deceivers , anti-christs who were professors and preachers , but they were such as were covetous and greedy of filthy lucre , and made merchandize of souls for dishonest gaine , and denyed the power of god , christ , and were enemies to the crosse , and gloried in the flesh , and spake swelling words of vanity , and did all live in the lust of the flesh , and were proud boasters , and denyed the lord that bought them ; for denying the power of god , they did deny christ , though in words they preached him , as this generation who are their off-springs doe out of strife & contention , as the apostle writs , & they held the form of godlinesse but denyed the power , and they were they that once were convinced of the truth , and came into the forme of truth , but denyed the power of truth ; but were in craft and deceit , and they subverted whole houses from the faith , and led them back into the world , into unbeliefe , in the apostles dayes , and yet had a worship , and did worship , but not the power , not the life , and this began to worke , and wrought more cunningly , and subtilly in the latter times : and the apostle paul in many of his epistles , iohn and peter and jude , declares against them , and paul prophesied of them before his departure , of grievous wolves , which should spring up , which should not spare to make havock of the flock of christ ; so the fall apostles , deceivers , antichrists , and deceitful workers , they went out then and did what they could to lead disciples after them into the world ; inwardly they were ravened from the spirit , and was gone from it into the earth , into the world , and served not the lord jesus christ , but their own bellies , and the god of the world which is the devil , and they went into the world , and the world received them ; and then they and their disciples turned against the saints , and they held truth in words , and the form for a while , but it was in unrighteousness ; and here was the beginners , and the beginning of the apostats , and of the apostacy ; it was began in the apostles dayes by them that went out of the truth , out of the light , and were ravened from the spirit , and erred from the faith , and were enemies to the power of god , and these were the beginners and the layers of the foundation , and then it grew , that root of wickedness faster then the truth ; for the jewes resisted , and the heathen resisted and the apostates and false prophets resisted , and they that were apostatized they resisted , and they caused many to stumble , to erre , to make ship-wrack of their faith , and so the world went after them , the world , the nations , the kindreds , the tongues , & the people went after kings , princes and potentates of the earth , & in processe of time they had over run-all & killed the saints , the woman fled into the wildernesse , & the man child was caught up unto god ; then all nations who were gone from the rock became as a sea , reeled to & fro , unstable , unsetled ; what were they like to settle in the sea ? then a great beast arose with his seven heads and ten hornes , and the whore which had defiled the bed , and she sat upon the beast , and she reached out her cup of fornication to the nations , and all nations was drunk with her cup , and then the beast made war , and the nations were drunk , and they loved the beast and received his marke , became cruel , and pushed at the saints ( and followed him ) and made war with them , and the whore , she drank the blood of the saints , and the dragon appeared , and with his tayle drew the third part of the stars after him to the earth ; the false prophets they are the tayle of the dragon who were gone from the testimony of jesus , the spirit of prophecy , and drew after it the third part of the stars from the firmament of his power into the earth , rev. . . the man child was caught up unto god , which was to rule all nations with a rod of iron , and the woman fled into the wildernesse , where god hath prepared a place for her , and then the dragon went out and made war with the remnant of her seed , to wit , the womans seed . and so out of the sea arose the beast , out of nations , kindreds , tongues , and peoples , which are waters , and the dragon gave power to the beast , and his seat , and great authority , rev. . . and all the world wondred after the beast , ver . . and ver . they worshipped the dragon which gave power to the beast , and the beast likewise ; and now the worl● cryed ( which wondred after the beast ) who is able to make war with the beast ? and ver . . he opened his mouth in blasphemy against god , to blaspheme his name and tabernacle , and them that dwell in heaven , and he made war with the saints , and did overcome them , and all that dwelt upon the earth worshipped him , whose names were not written in the lambs book of life . and the beast● deceived the nations and them that did dwell on the earth , and now kindreds , tongues , and peoples , and nations , and all the world which wondred after him , they who had lost the image of god , now became the image of the beast , that blasphemed god and his tabernacle , and them that dwell in heaven , and now the kings of the earth that had drunk the whores cup of fornication , and the nations , kindreds , and tongues , and people , who were become the beasts image , now the image of the beast spoke , and caused as many as would not worship the beast and the image , should be killed ; take notice of that , all who are called christians , it was not gods image , who compelled to worship or else be killed , but it was the beasts image , and wheresoever compultion and killing is exercised and practised , they worship the beast . chap. . ver . . and he causeth all both small and great , rich and poor , bond and free to receive a marke in their forehead , or in their right hand , and none might buy or sell , but he which had the beasts marke or his name , or the number of his name ; here was worship , but it was the beasts worship , and idolatrous worship , and the dragons worship , who sought to destroy the man-child , which all the angels is to worship ; all this worship is in the apostacy . so let all take notice of this compelling , causing , forcing , killing , and destroying about worship , all they that so do yet are worshipping the beast on which the whore rides , and this is that generation who slew the lamb , and they are of the world , and this is the dragons brood , who sought to devour the man-child , and this is the serpents seed , and a seed of falsehood who made war with the remnant of the seed of the woman through all ages unto this generation , and so all that which is called christendome , is more or lesse under the beasts power , and hath his image , even to this day ; and yet some of them are professing the saints words , and imitating their actions , who were followers of the lamb , and kept the faith ; now this that iohn saw as come in , did grow deceivers , anti-christs , false prophets , who were before & trouthe churches at galatia corinth , and made havock , brought in deceit and infected many , as coloss. pergamus , rev. . sardis & laodicea ; but now all nations were erred and gone from their maker , their husband , and did drink of the cup of the whore , and were adulterated from the life , faith , and power , and now worshipped the beast , and the whole world went after him , there was some of his adultery , whordome and fornication in the apostles dayes , and some had drunken then , but now nations , kindreds , tongues , and people drunk the cup of fornication , and now jesabel who slew the prophets , and drunk the blood of the saints , she reaches out her cup ; kings , merchants , noble men , great men , nations , kinreds , tongues , and people were made drunk , the man-child sought to be devoured , flouds cast out after the woman , the saints blood drunk , the world worships the dragon , and the beast and his great authority , and wonders after him ; now jesabel the whore , who made the nations drunk , she prophesies , all the nations made drunk with her cup of fornication , and drinks in all her false doctrines , and devised fables , now she is as a queen , now the nations worships ; after a beast arises , she gets upon him and rides , she and the beast becomes one , she drinks the blood of the saints , the beast makes war , compells , kills , being of one mind with the whore ; none to buy or sell but they that have his mark of his name , or at least some of the number of his name ; and who were not defiled , were killed ( or sought to be killed ) this is since the apostles days ; so now we have found the whore , her beginning in the apostacy , having lost the faith and power that the saints were in , we have found out the rise of the beast in the apostacy , since the apostles , that all the world wondred after and worshipped . now rome we have found thy foundation , and the beginning of thy rise , and sees how thou art elevated , we have thee and all that sprang out of thy stock and root , betwixt this time and the apostles , and we read beyond thee , though thou boast thy selfe of antiquity , and glory in thy counsels , and convocations , for thy proof we have sounded thy bottome , i have thee and all the apostates sprang from thee betwixt me and the apostles , the anti-christs false-prophets , deceivers , false apostles , they began , they laid thy foundation , who went out from the apostles , and denyed the crosse of christ and the power of god , and the apostle prophesied of their increase , here thy visible members began to gather , and they went out into the world , and the world received them , according to christs saying , out of the light , out of the power , out of the faith , out of the life that the holy men of god were in , being ravened from the spirit , whored from the life , they went out in an outward dresse , had a shew , a form of godliness , the nations received the cup , the kings of the earth , the nobles and the mighty men , thou boasts of , they drank of thy cup and were inflamed with adultery after thee ; and then the nations over which the whoredoms spread , kindreds , dominions , tongues nations peoples and become fornicators , all became as a sea , rolling , tossing , foming , raging , casting up mire and dirt , unstable reeling ; then the kings , the great men , thy nobles who were rulers over the people , being drunk with the nations cup of fornication , they sprang up as a great beast with so many heads and horns , and their teeth became as lyons , their feet as bears , and then thou began to ride in the nations , and to sit as a queen , then thou associated thy drunken fornicators together then thou began to usurp authority and then sit as judge over the heritage of god and of the saints , of the apostles , and of them that kept the testimony of jesus then thou began to kill and destroy and suck the blood of the saints , and to be drunk with it ; and then thy kings whom thou calls converts and christians having drunken thy cup , they formed lawes and made lawes to guard thy whoredoms and adultries and idolatries , then they became thy executioners , and what thou said was good , the beast maintained , and what thou condemnedst by thy counsels for heresie , they became executioners of ; then came in compelling to worship by the beast that rose out of the sea , and then thou cryed hereticks and condemned the just , and then thou got a cover , thou wouldst not kil , but the beast must upon whom thou rides ; then if there was any that kept their virginity and the faith of our lord jesus christ which was in the apostles dayes , then thou condemnedst them for hereticks ; then the beast compelled , and caused to worship , but if they would not bow to his image , then thy merchants cries up , they despise governors and rulers , when both thy doctrine and thy laws is corrupt , then the beast must kill , then he blaphemes the god of heaven , and his tabernacle ; and then thou saith thou killest none , but the beast must ( upon which thou rides ) and shall have a whole counsel to confirm it to be lawful ; and now thou cals thy self the catholike and apostolical church , and thy seat the apostolical chair , and the rulers and leaders defenders of the faith . nay , we finde thee contrary to the primitive church , and thy seat and chair is raised up since , and thy bed of whoredoms made since , and the kings and rulers in thy dominions are become defenders of thy idolatries and whoredoms , and are indeed the beast that makes war with the saints , and hath prevailed , and truth overcome ; but he is risen who is able to make war with the beast , and to take the whore , and to burn her flesh with fire , for he is able to judge her ; and thy beasts weapons and thine are carnal , but the lambs and the saints are spiritual , and so thy doctrine and practice is quite another thing , patched ●uffe , some brought in from the first priesthood , some borrowed from the jews , as thy altars , thy vestments ( that thy idolatrous merchants wear when they celebrate thy great idol the mass ) and the rest borrowed fragments from the heathen , and the rest invented in the night of darkness , and all that you have is invented trumpery , as bad as the heathen ; all your crosses , altars , crucifixes , your cells your lent , your fasts , your feasts , your hair-cloth ; your images , pictures , your relickes of dead mens bones , your tythes , your offerings , oblations , obventions , your tapers , beads , your holy water , your baptizing of infants , your purgatory , your praying for the dead , your visiting of old wals , and old tombs , and rotten sepulchres , your pilgrimages , your inquisition ; all this is come up since the apostles dayes , and thy consecrated bread and wine , which thou calls the body and blood of christ , about which idol thou ( and all that have drunken the cup of fornication , ) and the beast hath slain thousands of men in your blood thirsty cruelty , and all your works you call meritorious they are all dead , & will be sentenced by the lamb ( who is risen , ) to be self-righteousness ; and so we have found out your visible church had no being but since the apostacy , since the apostles dayes , and you are erred both in doctrine and practice , and all your ordination of your ministers , your schools and colledges is all in the will of man , all this is in the fall , in the transgression , and under the curse . object . some of the protestants or reformed churches ( so called ) may say we like this well that you declare against po●●●y , we agree with you in that ; but we have renounced the whores cup , and have denyed all the powers of the beast long since . answ. although many of you priests have denyed your mother , because some kings and rulers , or dukes or magistrates have cast off the yoke , and they protect you , and give you maintenance , yet we cannot but remember you of your genealogy , and decent , and your doctrine and practice shall prove it , and make it manifest , and that you take part with the beast , and worships his image , and shall be evidenced , more and more , even before this generation passe away ; are not you a stem sprung from the same root ? doth not the fruits you bring forth evidence it , and practice , demonstrate it ? if you grant that rome is apostized from the faith which the apostles were in , and their practice ( you must not deny your fathers ) who made the bishops , and ordained them ; did not the pope , who ordained you ministers or priests , did not the bishops , who set up your mass-house , with all the pictures and crosses in and upon them , which you call your church ? who established tythes , offerings , oblations , easter reckonings , midsumer dues , did not the pope first , , and them that were subject to his power , who invented schools and colledges to fit you for the ministry , and qualifie you for the ministry , as you say , is not this set up in , and since the apostacy began ? your set wages , your baptizing of infants , your consecrated bels , which the pope hollowed or his emissaries ? do not you preach up the letter for the word , & the letter for the gospel ? & are not you calling your bread & wine a sacrament ? which word you have received from rome , your pulpets & your hour-glasses , your cushons , your black robes & long robes , fals-prophet-like , your funeral for the dead like the popes exequies for the dead , your devouring widdowes houses , and sueing men at the lavv , your haling them to courts & prisons , your taking avvay mens goods by force , three-fold , ten-fold ; yea , is that which you claim , and from them that you work not for ; neither dare you say this was the apostles practice , or any of the primative churches ; if you say yea , all that knowes the scripture or the least of god in them to guid them , or to open their understandings , they will see you nearly related to rome , and to the apostates , and deceivers , and fals prophets of old , and that you are greatly inflamed with the whores cup ; and did not the holy men of god speak as they were moved by the holy ghost and divine inspiration , & as the spirit of truth revealed it selfe in them ? and do not you all head and taile deny any such thing to be now ? and further concludes , that its a great errour to look for any such thing ? then be convinced in your selves , you are apostates and apostatized from that faith , and hope & spirit that was in the primative times ; and now reads old authors , it may be . or . books before you can get an hours discourse patched up to hold you dreaming till the glasse be run ; & dare you be so impudent & confident as to say that you ●are not apostates ? and are you not followers of the beast , and have you not his mark , and bear you not his image ? do not you count that disorder which the apostles and the churches counted order ? if any thing was revealed to him that stands by , let the first hold his peace ? are not you apostatized from this order , & cries take him away , and yet you would be called apostolicall ? well , these things being true , and obvious enough to behold , to any who knows any thing of god , i need not say much more in this thing , but all wise men will come out from among you , and out of babylon the mother of harlots , which hath made you and your root and genealogy drunk with her fornication , and this is my call to seperate from her and you , that are in the apostacy ; and waite to know the word which was in the beginning , and the gospel which was preached to abraham , which endures for ever , whose joyful sound is come forth in power and great glory , which will shake the foundation of your great city , even mystery babylon , and not leave one stone upon another which shall not be thrown down ; and then the holy men of god shall rejoyce , and the saints of the most high shall sing , they that have been as sheep for the slaughter shall reign over the earth , and shall say , the lord god omnipotent reigns , and let us rejoyce and be glad , and he hath taken to himself great power , and is coming to gather his lambs out of your mouths , and to feed in a pasture you never saw , which was manifest to the saints in light , before you apostates sprang , and shall be again , when you and all your dark muddy traditions , and inventions , are gone down into the pit , where there is no remembrance . object . but it may be the pure reformed church of scotland , as it hath been called , and the old episcopal and prelatical priests of england , who hath borrowed their images to set up here will be ready to say we have denyed , the whore and the beast , and the apostacy , and we have pure reformation , we have denyed bishops which was made by the apostate the pope , and now we have settled all things according to the primitive church . answ. there never did spring up any deceit since the apostles or before , but it called it self , by the best name ; as for the priests of scotland , their doctrine and practice is made manifest , and their reformation by their principles which i refer the reader to , intituled the principles of the priests of scotland , their reformation , and discipline is nearly related to the spanish inqnisition ; for their doctrine , they say grace is not free , and faith is not without sin , and the letter is the word of god , and that they are cursed that say there is a light within which will lead up to god ; and as one said , although it meant christ ; and if any will not submit to their words , and conform to their practice and traditions , then they call a counsel together , as their forefathers at trent , and pronounces him a heretick , and within this few years banished them , or else took their whole substance outward from them ; and if any out of conscience could not submit unto their invented tradition , then if he ever came to have any converse with them again , be must have a penance before he could get an indulgence from them , like the pope ; and furthermore , if any deny them because they are out of the doctrine of christ , and are contrary to the scripture , then , as i said , they excommunicate them , and charges all people neither to buy nor sell , nor eat nor drink with them , nor work for them ; and so the beasts power is exercised , compelling to come to their mass-houses ; and as for the denying the bishops , then you have denyed your fathers that begat you , and ordained you , then , you have no ordination ; but may be you have cry●d so for setling your gospel , you have got a commitee to ordain you , or one company to lay hands on another , but when receive ye the holy ghost ? oh that is an error in your church , but are you not got into the old cathedrals ( so called ) and into the steeple-houses , and the old masse-houses , and where you had , may be pounds or fourty in the year , now you have gotten a hundred , it may be two ; here 's reformation indeed ; well , we must needs remember you of your race and stock , the apostates since the apostle dayes , and the former practices which is found among the old protestants and papists is among you , and you are still drunk with the whores cup , and are crying for cains weapons to guard you ; well , i say you art part of the dragons tail , that draws to the earth , and to the pit , which will be the end of all idolaters and apostates , except they come to repent . and as for the independants churches , so called , you are a branch of the same root , you have declared against the bishops and court prelates , and said they were in error , and many of you declared against them for pluralists , because they had too great benefits , and declared against tythes , as to be antichristian , and whoso received tithes , denyed christ come in the flesh , who are wheeled about , and now takes them your selves , and creeps into the old mass-houses , and hath taken that up which you condemned in others , and so have made your former testimony void , and all sober people sees your hypocrisie and deceit , who have gathered a company together , which you call select people , or members of your church , and you exclude the rest who have as good right to your ordinance as you , for they professe christ in words as you do ; and yet you will receive their means , whom you judge not capable of your ordinance ; and your church will no more maintain you , then it would maintain them that you have denied in words , if you had not the beasts power to compel , your vineyard would starve you , your gospel and your preaching is one with the former , and the people is the same in nature they were before ; you have got bishops lands , agmentations and stypends more large then your forefathers had , for the most part , and sue men at the law , and hales them before judgement seats and takes away their goods whom you look upon to be in error ; yet this stands as good with you as any article of your faith , to force to compell , to sue , to hale into prison , to take away their goods , and get a scripture for your cover , and say he that preacheth the gospel must live of the gospel , and them that neither hear you , nor receives you , neither believes your gospel ; yet you conclude , its lawful to take their goods and if you cannot get them , hale the party into prison ; are not you drinking still the whores cup ? and do not you follow the beast ? and do not you own that law to be just that compels people to pay mony to you who denyes your ministry , and are none of your sheep ? and are not your ordinances and worship imitated things from the scripture , the saints words , and yet out of their life and practice , are not you in the apostacy ? have you not your profession and confession of faith , to make year after year as the magistrate changes ? doth not this evidence , that you are unstable and are yet in the waters upon which the whore sits , and scituated in babylon , the mother of harlots , who yet makes you drunk , and that makes all the filth and vomit appear in the earth that stains the earth , and your idols corrupts the earth ; and all seperates under what name soever , who have not denyed the ground of apostacy , but are in the apostacy , for all sects since the apostles days have taken up some part and left another , since the life hath been lost , and the power lost all hath been in idolatry , and the protestants who have denied the papists , yet they have not denyed them in the ground of their worship , but hath retained some , part and hath kept some part of their worship ; and all sects sprung out of the protestants , in them all there is some part remaining , for they have not denyed the ground of the worship set up in the apostacy the whores cup i● drunk of , and the dragon hath power which sought to destroy the man-childe , and made war with the remnant of the seed of the woman who was clothed with the sun ; you all stick yet in babylon , and the best of you all , are but yet in the suburbs thereof . for since the apostles dayes their foundation hath been either traditions , imitations , inventions of their own , or borrowed things from the jewes in the first covenant , or at the best , the letter hath been the ground of their faith and their foundation , which they have twined and translated this way and that , according to the wit , and reason of every particular sect and opinion , and according to the understanding of their private spirits ; now all these buildings , and towers that men have builded up in the apostacy , they would fasten upon the writings of the holy men of god , and so hath raised an imagination of their own , and so would have the scripture prove what they say ; and the writings of the apostles , they all cal the gospel ; & the word of faith , & the light of the gospel , & the foundation & the tryer of spirits , & the touchstone and say its the foundation of their faith and religion ; and so are all in the distraction one envying another , and persecuting one another about the words of truth , spoken from the spirit of truth , which cannot be understood again but by the same spirit ; and so all them that have not the spirit of truth , are in the apostacy , and all sects judgements and opinions that hath risen up since the apostacy , from the faith that was once delivered to the saints , when the woman traveled and brought the man-child , which after , because of the dragons power , fled into the wildernesse , and her child caught up unto god , all the faith and worship , that since is sprung up since the whore hath sitten as a queen in majesty , is all denyed , the ground of their worship , lawes , traditions , inventions , and all their invented practises , and formes and images , and likenesses are denyed , and disowned , as to be the dresse and attire of the whore which hath allured people through her inticing pretences and shewes of holinesse , when indeed all is but spiritual adultery , and this must be all turned under again , the whores flesh burned , and her attire plucked off , and her nakednesse appear , and her shame to them that have committed fornication with her , and they shall be ashamed of themselves , and of her , and abhor themselves , and abhor her , and destroyed shall she be ; and the lambs wife shall be beautified , and come out of the secret places into open view , out of the solitary wildernesse , into the beautifull place that the lord will bring her into , & the time , times , and halfe time is out , the thousand two-hundred and threscore dayes is at an end ; and he bears witnesse of it who saw her ●fly away upon eagles wings into the secret place , which was prepared for her , for these dayes and times appointed , and i say he that knowes the counsell , of the most high ( in this matter ) can account the time , times , and a halfe , and the dayes , and what shall be after the days be expired which is at an end ; blessed is he that sees , believes , and understands , he shall see that which yet hath not appeared , neither can it be believed by the most , though it were declared ; but yet a little while and the earth growes ripe , and an eare will be opened in many who cannot yet hear , and for a little while in this i shall be silent , and treasure up that which the spirit hath revealed , till the time be fully accomplished which god hath determined , and then his glory shall be revealed , and all the former things which have lived since the man of sin hath been exalted , shall all dye , & an utter consumption shall be of all the changeable lawes made since the apostacy , and the many changeable dresses of the whore , and attires in which she hath appeared , & imaginary worships into which all have run since they were apostati●ed from the faith ; all this shall be disanulled , and come to an end , and be blasted for ever , the spirit of the lord saith amen . how the woman that was cloathed with the sun , and had the crowne of twelve stars upon her head , which did flie into the wildernesse , comes out againe after the great whore is judged , and her child that was caught up unto god , comes to appeare again . now after the time , times , and halfe a time , and after the thousand two hundred and threescore days she returns after the whore is judged , and the great city babylon is fallen , which hath made the nations drunk , and brought forth children in fornication , who had drunk the blood of the saints in the apostacy after the whore was judged ; and the voice was heard in heaven , of much people that sang halelujah , salvation , and glory , and honour , & power ; who witnessed to the righteousness of gods judgement : and a voice came out of the throne , saying , praise our god all his servants , and ye that fear him both small and great , rev. . . and verse the . and i heard as it were the voice of many waters , and as a great multitude , and as the voice of a mighty thunder , saying , halelujah , for the lord god omnipotent reigneth ; the whore is now judged , the mother of harlots condemned with all her inchantments , and sorceries . now the lambs wife appears , who is the mother of the man-child which was caught up unto god , she that was cloathed with the sun , with the glorious everlasting celestial light , she is both the mother and the wife , he that hath an eare let him hear ; now jerusalem that is from above , ( spiritually so called ) who was the mother of all the saints before the apostacy , she appears again , and comes to be the wife of the lamb , and the city of the saints , & the mother of them that are born from above ; this shall be and is made manifest to some , but a numberlesse number shall see it , and the day hastens greatly , and she is appearing again , and her solitary garments shall be put off ; and as she was beautifull ( before the whore made the nations drunk ) cloathed with the sun , and had the moon under her feet , and a crown of twelve stars upon her head ( and though she became child-lesse , and also as a widow , and the remnant of her seed slain , and destroyed ) so shall she appear again in glory and beauty as before , and shall be made ready , yea , my eye hath seen it ; she is making her selfe ready as a bride for her husband , and unto her is granted , that she shall be arrayed in fine linen , clean and white , even arayed in the righteousnesse of the saints , which is not self-righteousnesse ; the garments of the harlot and her lovers ; but in the righteousnesse of christ the lamb , her husband and child also , and she shall now bring forth many more children , though her seed have been slain , yet a numberlesse number shall appear , and ten thousand thousand shall be brought forth by her , and glory in her , and reverence her , and rejoyce in her for ever , and they shall be all clad in the same robe which the husband the lamb is cloathed withall , and the same , the lambs wife , this woman is cloathed with all , and the same shall all the children be cloathed with all , the fine linen the righteousnesse of the lamb which was dead and slaine since the foundation of the world , but now alive and lives for evermore ; and here a heavenly family appears now after the apostacy , and this shall be seen by all that have an eye , that can see through & beyond the smoke of the pit , that have darkned the ayre while the beast and dragon hath had power ; but now hath her child appeared again , the man-child hath appeared again , and he that was in the spirit on the lords day saw whether he was taken up to the throne of god , revel . . ver . . and on the same lords day he saw him after the woman was fled , and the remnant of her seed was made war with and flain in the earth , where the dragon had power . he that was in the spirit saw him alive again after he was caught up ; so he that is in the spirit , now on the lords day sees the same man-childe who was brought forth by by the woman who was to rule the nations , but was caught up to the throne of god before he came to r●le ; and then the dragon ruled the beasts and false prophet , the whore the mother of harlots sate as a queen , and the woman the mother of the heir fled into an obscure and a retired place , and was hid , times and dayes ( as i said before ) but as she appeared again in beauty , so the man-childe the heir he appears also in glory , majesty and power , and john saw him , revelations . . . . . . . and i saw heaven opened , and behold a white horse and he that sate upon him , was called faithful and true , and he doth judge and make war in rigteousness his eyes was as a flame of fire , on his head were many crowns , and he had a name written that none knew but he bimself , and he was clothed with a vesture dipped in blood and his name is called the word of god. and now the womans seed is increased again , after the dragon and the beasts war , and now they become an army , and follows the lamb their leader who is anoynted with honour , glory , and majesty and renown , strength , power , wisdom , joy and gladness above all his fellowes ; yet his followers are annointed too , and the seed of the woman the inhabitants of the city of the great king , they are clothed with the same garment and armour , and rides on in power strength and majesty after him , and they are clothed and shall be with the garment of their mother , and the garment of their captain their head ; and as he rode on in innocency , so they ride on after him , and the woman was in heaven , that travelled , and the childe was born there , though he was to rule the nations of the earth ; and so who so are of this womans seed which is born in the city of the great king jerusalem unto which the hebrewes were come , heb . before the apostacy , and before the woman fled , so now the same city comes to be seen again , and the children are free born of their mother the lambs wife , who is joyned to him , and is to be so for ever in the everlasting covenant ; so they being heavenly children , redeemed from the earth , from under the dragons power , they follow the lamb , the word , gods power , revel . . . and the armies which were in heaven followed him , upon white horses , clothed in fine linen white and clean , and out of his mouth goes a sharp sword and with it he shall smite the nations ; and now comes he to rule them with a rod of iron , he was brought forth long before ; but was caught up to god again , and the dragon , beast and whore , and false prophet ruled the nations , and killed the saints , but now he appears again after the apostacy , and a great host with him , and the woman also and her children are many , and they all follow the first-born ; and now comes the wo to the dragon and whore , beast and false prophets , and unclean spirits , and on them that worship devils , and now shall he tread the wine-press of the wrath of god almighty . and he hath on his vesture and on his thigh written , king of kings , and lord of lords . and now appears an angel standing in the sun which the woman● was clothed with , and he cryed with a loud voyce , saying to all the fowls that flie in the midst of heaven , come and gather to the supper of the great day of god , and now must the flesh of the kings and captains , and nobles , and flesh of mighty men who had drunk the whores cup , now must drink of the wine of gods wrath ; and the beast and the kings of the earth , and their armies gathered together to make war against him that sate on the white horse and his army ; and the beast was taken , and with him the false prophet that wrought miracles before him , and the remnant were slain ( that took part with the beast by him that sate upon the horse and his army ; whose sword proceeded out of his mouth , and all the fowls were filled with their flesh ) the whore is burnt before , the beast , the false prophet and his army now slain , and their flesh eaten by the fowls of heaven , and now the blood comes forth to the horse bridles . and now the angel descends having the key of the bottomless pit from whence the old dragon , the serpent , the red dragon , the devil came ; there is his beginning , there was he brought forth , and there he grew up , he that reads let him understand , out of the bottomless pit ; for the nations were never deceived till he appeared , and he appeared as i have said before , after the heaven and the earth was made , and all things therein ( i say after ) he was not before , he deceived eve in the garden , now he is grown old , and so is truely called the old dragon , grown into a body of deceit ; well now must he be taken and bound and cast into the bottomless pit , from whence he came , that he deceive the nations no more , rev. . , . and all this war is in the bringing out of the apostacy , and in order to the lamb and the saints everlasting reign in heaven and over the earth for ever . this i have seen , and my heart rejoyceth , and my mouth shall praise the lord ; & the woman i say is appearing , and she is cloathed with beautiful garments , and the holy child , the man-child , hath appeared , and is manifest again among the saints , and in then ; and the lamb which hath been slain since the world began , is alive , & behold he lives for evermore ; and now many are his followers , and an innumerable company shall ride on after him who is king of kings ; and now is god fulfilling that which iohn saw in the lords day , which should come to pass , the work is begun , he hath appeared , out of whose mouth proceeds the two edged sword which shall hew downe all the dragons army , the beast and his followers , and though the cry be yet among many , who shall make war with the beast ? and who shall speak against his prophets ? yet a little while and fear shall come , & their vaunts and boasts shall be turned into doubting , and dreadfull fear on every side , for jacob shall be as a flame , and esau and all his race shall be as stubble , he that reads , let him understand the wisdome of god in a mystery , and the worke of the lord which shall shortly come to to passe . the manifestation of gods glory shall be as great after the apostacy , as ever it was in any age , before the rise of antichrist , and the ministrations ( into which them that follow the lamb shall be brought ) shall be as spiritual , holy , celestial , and divine as ever was before ; for the end of all our outward visible appearances shall come , which the whore hath decked her selfe with , and life it shall be known , in the body and god injoyed , and worshiped , glorified , and honoured in that which shall never alter , but abides for ever ; and this shall be & is the last ministration that ever shall appear among the sons of men . we who are come out of the apostacy , knowes what was before , & sees what shal be after , the everlasting gosple of the son of god shall be preached again to them that dwell on the earth , the same that was preached to abraham before either old or new testament was written ; the latter , all sects since the apostacy call the gospel , and so greatly manifest their ignoance , for that were to make two gospels to call the scriptures the gospel , or that which is written , and they who so erre in their judgements , are yet among the smoke of the pit , & are yet under antichrists reigne , & are ignorant of him who is the saving health of the nations ; and the living , infalible , true , lasting , and everlasting spirit of the father shall be poured out again , and many now witnesse it , and a numberlesse number shall witnesse it , and the time hastens ; and the lamb shall stand upon mount sion , and many who are redeemed from the earth and from among men which shall be the first fruits unto god , and to the lamb , and they shall sit with him , and shall reigne with him , and have power over sin , temptation , and the devil , hell and the lake , and this is to come to passe , and is coming to passe , and hastens greatly ; and the voice out of heaven shall be heard as the voice of many waters , and the voice of harpers harping with their harps , and the new song shall be sung , the pure song of the lamb shal be sung by all who are redeemed from the earth in every nation , kindred , tongue and people , who have heard , believed and received the joyful sound of the everlasting gospel again , and now they shall fear god , and glorifie him , and honour him , even they who have feared the beast , and glorified him in the apostacy , they shall deny his power , and own the lambs power , and worship him that sits upon the throne of righteousnesse , who lives for ever and ever , and is eternal life it selfe ; the worship shall be now in spirit and truth , where the dragon cannot come , neither the beast , harlot , false prophet , nor antichrist , nor none of his followers can come , and here in the ministration shal be more glorious , after the apostacy then it was before ; the worship stood before in many outward visible things , and representations , and outward performances , and ordinances , & i manifestly say , the dragon , beast , whore , and false prophets and apostates took up these things , and nations and kindreds , and tongues , and people who drunk of the whores cup , & all that were gone from their maker their husband , they have been and are acting and performing , imitating like jannes and jambres ; but since the daies of the apostles , they corrupted these things , and hath made idols of them , and painted themselves with them , and have got the sheeps cloathing ; therefore now will the lord appear and manifest his power , life and glory in away more invisible and pure , than before , and more divine , celestial and glorious , where never an hypocrite shal tread in the path ; & so the restoration is a mystery that shall be after the apostacy , the glory is not to appear in externall things , for there the mother of harlots hath hid her selfe long , which hath made all nations drunk ; but the cloathing of the lambs wife and of the bride shall be another thing then the attire of the harlot , for the spouse of the lamb shall be arrayed , in the same attire , that the lamb is cloathed withall , and with the same vestment , and the tabernacle of god is to be with men , and he shall dwell in them , even the lord that spirit , and shall walke in them , and they shall be his people , and god himselfe shall be with them and in them , and sorrow shall be done away , and teares wiped away , and that done away which was the cause of sorrow ; rev. . . and . and there shall be no more death , nor crying , nor any more pain , for the former things are passed away , to wit , death which entred in by sin , it shall be destroyed , and the earth out of which the second beast arose , and the sea out of which the first beast did arise & upon which the whore sate , and hell , and the lake which was prepared , and raised up , when man was degenerated from the lord , they shall be destroyed , and he also which hath the power of death which is the devil , he shall be destroyed and his works , ( the cause of scorne ) and then they shall see the lord face to face , even them that have but seen him darkly , as in a glasse , or as in a cloud , they shall see his pure living countenance , which giveth life , and death , and hell shall be cast into the lake of fire , and whosoever is not found written in the lambs book of life must be cast into the fire . then the new heaven and earth shall be seen , and the heavenly city , which shall come down from god out of heaven ; which no mortal eye shall behold , neither shal be able to behold , which hath twelve foundations , and twelve gates , and the glory of god shall be upon her , and her light shall be as a stone most precious , and as clear as cristall , yea all things visible are too short and not to be compared to it ; for in it their need neither sun nor moon to shine in it , for the glory of the lord shall lighten it , and the lamb is the light thereof , and all who shall be partakers of this glorious ministration , shall walk in the light of the lamb ; there shall be no night , nor the least appearance of a cloud or darkness , but transparent brightness , and glory which shall be permanent , durable and everlasting ; for the lord god and the lamb is the temple of the city , in which the saints shall worship him that sits upon the throne for evermore , and shall give unto him glory , and honour , and dominion , and eternal praise for evermore , who alone is worthy , who lives for ever in eternal glory , and everlasting light and brightness for cvermore . and his face shall be seen in whom all figures representations , & shadows ends in , and the pure river of water of life which is as clear as christal , which proceeds out of the throne of god and of the lamb ; and all who have kept the word of his patience shall drink thereof , and be nourished up in immortality and life everlasting for ever . and the tree of life that stands in the paradice of god , them that have overcome shall eat thereof and live for ever ; and the nations , kindreds , tongues , people and regions , who have heard , believed and received the everlasting gospel shall know his saving health ; and the throne of god and the lamb shall be seen , and his servants shall serve him who is their lord and king , who lives for ever , and they shall see his face , and his name shall be in their foreheads , and the lord god shall give them light and shall be unto them an everlasting light , and they shall reign with him for ever and ever , over the whore , beast , false prophet , antichrists , deceivers , seducers , the pit , death , hell & the grave ; & shall triumph in his strength over all the powers of darkness , and sing praises to him that abides for ever ; these things are true and faithful , and shall be fulfilled , and the time is at hand , blessed are they that waite and watch , that they may discern the signs of the times , and the coming of the bride-groom , that they may enter into the chamber of rest , and into the palace of eternal life , into the city of the great king to sit with him , and eat with him , and rejoyce with him in the glory eternal , which was before the world began , & shall be when it shall be no more , the end hastens ; he is blessed that is come and coming to the end of it ; for that which is immutable and eternally glorious shall appear , the lord hasten it , saith my spirit . amen . the day of the lord and how it is seen . the lord god of the whole earth , who lives for ever , even the god of abraham , the god of isaac and jacob , whose throne is established in righteousness for ever ; who rideth upon the heavens , and shines forth in his eternal excellency , from the firmament of his power ; he is manifesting himself in his power , as in the dayes of old , and revealing his righteousness as in the years past , and pouring forth his spirit upon his sons and daughters , according to his promise , and they that believe , comes to be made partakers of the blessing of the everlasting hills , even the lord , who appeared at sinai , unto moses his servant in the bush , who rose up from mount seir , and shined forth in his brightness from mount paran , and came with ten thousands of his saints , even he , from whose right hand went a fiery law , so that the people could not behold his glory ; the same is he who hath now appeared in this the day of his power , and is appearing , whose glory shall dazle the eyes of the world , whose brightness shall make dim all the worlds glory , and stain its wisdom , and shut it up in utter darkness , that it shall not appear to have any existance or being , and the shadow of death shall flie away , and all the haughty and lofty princes of this world shall be horribly afraid ; the beasts shall go into their dens when the day appears , and the lambs of the everlasting fold shall come forth and be fed in the fat valleys , where the springs of life compasseth about all the banks , and rejoyce in their shepherd , and shall say , the lord is my shepherd ; which many at this time doth admire and say , what hath the lord wrought ? who have seen his wonders in the dayes of old , and have seen his noble acts , which the fathers have told of , who are fallen asleep , and are at rest in the lord : and now many is god bringing to see their witness to be true , and to have the same fulfilled in themselves ; honour and praise unto him for ever , who is the stay and strength of all his people for ever . and the day of the lord is broken , and the light hath appeared that manifesteth all things which are reproveable ; and the day-star is risen in the hearts of many , and they are come to see that fulfilled in their hearts , which peter exhorted them to wait for , and to take heed unto the sure word of prophesie , until the day appeared , and did dawn in their hearts ; which day when it appears , and to whom it appears , discovereth all things and maketh all things manifest , as it is declared by the spirit of truth , in the scripture of truth ; and every mans work shall be tryed of what sort it is , and of what nature it is ; and this day hath appeared to many , praises to the lord , who have waited for it , and now they see every thing in its ground and rise , and every tree and fruit is seen according to its kind , whether good or bad , and every mans work is obvious to every one who are in the day , and upon whom the morning of righteousness hath appeared , and the sun of righteousness hath shined upon , whereby that is seen in every one ( by the light which is truly called day , by the lord who causeth it to spring from on high ) which is reproveable and condemnable , and also whatever is justifiable and unreproveable , is seen by the day of the lord appearing in the heart . the day of the lord , what it is , and to whom it hath appeared , discovered , and how it is seen . god is a spirit , his day is spiritual , and is seen with a spiritual eye , its pure light , pure brightness , the pure shining forth of the lord in his glorious excellency , the pure shining forth of eternity , life putting forth it self in its brightness , holiness sheding it self abroad in its glory , purity spreading it self in its immeasurable excellency , and can only be seen as it is in it self , by the children of the light that are born of it : there is a natural day there is a spiritual day ; the natural day receives its brightness from the sun , the spiritual day receives it brightness from the son of righteousness , by whom it s brought forth , without whom nothing was made , or is made , or brought forth , but by him who is the fountain of life ; and as the natual day receives its clearness from the natural sun , and is discerned by the natural eye of a natural man ; and all things natural are seen and discovered by and in the natural day , and are perspicuous and obvious to him that hath his natural sight ; even so , from the son of righteousness , the lord of glory , light and purity ; the day of god receives its brightness , and is issued out from him by the rayes of his brightnes , and is discerned and seen only by the spitual eye of the spiritual man , who is the image of the father brought forth in life , and in his own nature and quality ; ( that is to say ) from god the father of life , by christ jesus the life of men , the light of the world ; and this is the birth which is born from above , wch is of the nature of the father , and the son , & of the day ; & he only comes to behold this day , and discerns all things of the fathers kingdom by it , and likewise discerns all the hidden things of dishonesty , and the works of darknes which are brought forth by the prince of darkness , who is shut up in eternal and utter darkness , which is his dwelling place for ever , which is his residence , and shall be the residence of all the workers of iniquity that bear his image for ever . ob. but some may be ready to say , it is not yet appeared , and all things are not yet made manifest , and that day is not yet come , neither hath appeared in this age to any . ans. what if a man that is naturally blind say , that there is no light in the day , nor in the sun , because he sees none ; is therefore there no light in the day , nor in the sun ? and what if all things be alike unto him , day and night , so that he can distinguish nothing , doth this therefore make void their seeing , who do see with the natural eyes , both the sun and the day , and hinder them from distinguishing or discerning ? and what if they who are spiritually blind , and are children of the night , say they see nothing , nor beholds nothing of the day of the lord , or of the discovery of the things of god , or of his glorious appearence , which many witnesse ; doth this therefore make their sight void , or the discovery of things void to them who have seen into the things that be of gods kingdome ? the unbeliefe of some , doth not make the faith of them that do believe void , god forbid . what the day of the lord is , and what it will be to the wicked , delcared . as i have said , though the day of the lord be pure light and brighnesse in it selfe , and mixeth not with the night , which is of a contrary nature , because the lord in the beginning separated them , & set a decree which will last unto all perpetuity , and that which limited the bounds and circumference thereof now is the same : i say , though the day of the lord be pure , and keeps its purity , and property , and nature , and is still one and the same in it selfe ; ( for nothing can alter its purity ) yet it is a day of blacknesse and gloomynesse , and a notable terrible day unto the wicked , who hates its appearance , and hates the light , children of falsehood and of deceit , whose deeds be evil , it makes them and their deeds manifest ; there it is unto them , as it is written in a certain place , the eyes lids of the morning are unto them as the shadow of death ; the appearance of the lord affrightes them , and they would run from it as a theef that diggeth through a wall , and breaketh open a house in the night when deep sleep is upon men ; but when the day appeares , that discovers his actions , he is affraid , because he will then , ( if he staies there ) be seen ; and all that live wantonly upon earth , whose hearts are set to seek after wickednesse as for hid treasure ; the day of the lord will steal upon such as a theef , and will come as upon a theef , & they being children of the night , and bringing forth the fruits of darknesse contrary to the light , they will have their portion in utter darknesse , and eternal vengeance will comcompasse them as a wall , and fury as a fire that devoureth all the fewel , so shall the ungodly perish , and have their portions with hypocrites . think on this all you railers , and revilers of the light , and of the appearance of god , and repent ; for as the wild asse that snuffes up the wind , and they that seeks will not weary themselves with her , yet the time cometh when she may be found and taken ; even so all the ungodly , though they may run as a wild asse , and traverse their way as a dromedary ; yet the moneth cometh , and the day cometh they will be overtaken in the midst of security , and they shall not escape : and though the children of this world , and teachers of this world , and professors of this world , who professe the scriptures , have prayed for the day of the lord ; yet when it comes , it will be as hot burning fire , as devouring fire , and they will fall as stubble , and as burnt-mountaines before it , and will not be able to abide ; for as i said , whatsoever is reproveable , is manifested by the day , the light , which is eternal , in which god appears , and it shall appear even to the wicked , to the ungodly , they shall be made manifest ; that which is manifest , is not hid , but seen , and brought to light , and beholden : so all you hirelings , who preach for hire , and you people that love to have it so , you shall not be hid ; all gainsayers of the truth , you shall be found out , all shall be convinced of their ungodly deeds and hard speeches , and that which makes your deeds manifest will be the day , and that will convince you ; for even the wicked shall see his appearance , although to condemnation , shame , & contempt , they shall see him whom they have pierced : and know further , even in the wicked , god hath a witnesse , which is pure , which checketh often , though they heed it not , because the god of the world hath blinded their eyes ; yet when christ the life shall appear , he wil make that see in the wicked which they have put out , and the god of the world hath blinded ; yet he by his power will open even the eyes of the wicked , and they shall see him and his coming in dread ; and his pure appearance , which shal make them horribly afraid , & his day and appearance will be to their sorrow : although they would not see , yet they shall be made to see , and to hear that which they would not hear , when god sounds his trumpet , to give warning to all , that the dead both small and great may arise , some unto everlasting life , and some unto shame and everlasting contempt . all that hath hated his appearance shall see , though they would not ; put not this far away , all deceitful workers , drunkards , liars , swearers , whores , and whore-mongers adulterers , idolaters , who worship your own imaginations ; and all railers , mockers , and proud , wanton disdainful people that live in wantonnesse and pleasure , time-servers , flattererers , men-pleasers , cursed speakers , vain talkers , foolish jesters , fierce dispisers of those that are good , who are come out of the pollution that you wallow in ; his appearance will be to their joy , but to your shame and eternal misery , except you speedily repent . what the day of the lord is to the righteous , and how he appeares to them , and whether any are to looke for it while in the body , resolved . the appearance of god which is eternal life , in his day , in his immeasurable light , a great joy and rejoycing to the righteous ; for there they come to behold him who is unto his people an everlasting light ; and in his light they come to see light ; and in his day he reveals the secret mysteries of his kingdome in them , who sees his day appeare in their hearts , which maketh all things manifest , even the secrets of the lord , and his hidden treasure , and his durable riches which never cankers nor rusts , but is fresh , and keeps its pure image and impression , and is still the same ; by which all the righteous who have waited for gods appearance , comes to see him and his riches , as it is written , this is he we have waited for , let us rejoyce and be exceeding glad ; why ? what , is he come you waited for ? yea , come , and his reward is with him ; and they that see him come , find contentment in him , and in his reward ; and what is his reward ? joy , gladnesse , peace of conscience , assurance of gods love sealed in their hearts by the pure spirit of the lord , the streams of life flowing forth continually from the great deep , which refreshes and keeps cool in the greatest extremity and heat of temptation ; and this is enjoyed by them that have waited , and doe waite for it even in the body , they bear witnesse of him and of his coming ; the disciples , what was their witnesse ? the son of god is come , and hath given us an understanding : of what ? of god , of his day , of his appearance , of his power , of his wisdome , of his kingdome , of hope , of faith , of assurance , of peace , of joy , of comfort and consolation : what in this life ? yea , a cloud of witnesses i might bring in former ages , and a cloud of witnesses i might bring in this age , blessed be the lord ; but my witnesse is nearer me , that giveth me assurance , and is surer to me then all their witnesses , although they be all true ; abraham the father of the faithful , and of the righteous , who believed god , and was accepted , he saw christs day , and was glad . say , literal professors , that 's by faith ; yea , what else ? he and all that ever saw christ and his day , or the father , they saw him by faith ; by faith they saw him who was invisible . isa. . . behold god is my salvation , he also is become my salvation ; what , dost thou enjoy it already ? yea , he is become : and simon who waited for the consolation of israel , luke . now let thy servant depart in peace , for mine eyes have seen thy salvation . and this he said , who knew gods comfort and consolation ; as our sufferings for christ doth abound , even our consolation in christ doth much more abound ; and they were made partakers of his divine nature , and sat together in heavenly places in christ jesus . for heaven is his throne , and they that are in him , and injoyeth him who is the power of god , and the wisdome of god knowes peace , and rest , and salvation , both from guilt and act of sin ; and the apostle wrote to the hebrews , after he had purged away our sins ( speaking of the atonement ) the everlasting high priest , he sate down on the right hand on the majesty on high . he saw beyond sin even him who had purged away sin ; and this comes to be made manifest unto them , and in them that believe , by the spirit of jesus , who is christ the lord , the arm that brings salvation , and is the author of eternal salvation unto all them that believe , who begins it in his day , and perfecteth it in his day ; for he works in the day , as he himself said , hitherto my father worketh , and i work ; but the night cometh when none can work . so that he destroys the work of the devil , which is his work in man ; which they that are come to his day feels and sees the handy-work of god in themselves , and his own works praise him , for they onely can ; and they that are not come to the day knows not gods work in themselves ; and they who have not yet heeded that in themselves which manifesteth all things reproveable , neither that which doth reprove , they are not come to know the appearance , or the glimmering of light , or of the day yet in themselves , which the saints witness in them , even all they that are sanctified . where the day of the lord doth appear● and how it cometh , and how it is to be looked for , declared . they that gaze abroad , whose eyes are abroad , cannot see his appearance , nor his day which appears . he that knoweth not wherein it consists , knows not how to look for it , no more then the jews who were scripture professors , and learned men , knew wherein the kingdom of god did consist ; even no more do the litteral professors , whose faith is founded on the letter , and upon that which is visible , know what i say , first , all must know wherein it doth consist . it is eternal brightnes ▪ shed abroad through all things , which pierceth through , and searcheth the secretest place , even that which is invisible , and maketh manifest all things ; and the nature of every thing , by the day of the lord comes to be seen , and it appears in the heart ; they were to wait for the day to dawn , and to break forth in their hearts , and to wait for its appearance there ; and that 's it which is to be waited for and upon ; that which maketh evil manifest , and brings it to light , and declares against that which is contrary to its nature , and so the day cometh to dawn . christ the covenant of light , gods gift , who is sent and annointed of god to preach , and to proclaim the acceptable year of the lord , & also the day of vengeance he proclaims in the heart ; for he comes not to bring peace on earth , but a sword , and his sword is the sword of the spirit , it 's that which divides and discerns the intent of the heart ; and his day discovers the desperate wickedness of the heart . and where he finds no faith in the heart , he kindles a fire in the earthly heart , and executeth his vengeance : and his day unto such is a day of great perplexity , their spirits comes to be wounded , the heart comes to be made faint , and sorrow comes to fill their hearts , and trouble to be felt ; and in this state are all in , who are unconverted ; he findes no faith , no hope in the heart , therefore he comes and takes away peace . many hath talked of the day of the lord , but when it comes to draw neer them , they will not abide it . whatsoever makes manifest is light ; now the day makes all things in every one manifest ; and when deceit is seen , and wickedness brought to light , then they that have done evil cannot abide , but would run to any thing , rather then abide the day , or to see the lord of life appear in his day to execute vengeance upon his enemies , and to destroy his adversaries , and to kindle an unquenchable fire to consume all his enemies : and who hath not seen this yet in themselves , never hath seen the day of salvation , nor of gladness ; and this made the prophet cry out , who may abide the day of his coming ? and many have been eye-witnesses of the dreadful day of the lord which hath appeared , wherein all peace hath been hid from their eyes ; and all that ever came to see the day of joy and gladness , first did know the terrour and terrible day of the lord in themselves : therefore said the apostle . we knowing the terrour of the lord , do perswade men . now it cometh not with outward observation ; lo here , or there : so the pharisees looked the kingdom should come , when christ told them it was within them . so say i , if ever any do behold the bright shining forth of eternal life , they must wait in that which is● pure of god , through which he will manifest his day , and his power in his day in them ; & is thou keepest in thy minde to that which manifests unto thee evil , and shewes thee good , thou wilt see how it appears . even as the light shineth from the east unto the west , so is the coming of the day of the lord. and the eye which is spiritual sees it , and the power and the glory of the lord comes to be seen in the day which is pure and spiritual in the heart ; and the eye which is pure , doth behold when it comes , where it comes , and how it comes , and it 's hid from vulterous eyes , and from their eyes which are full of adultery , and cannot cease from sin . now the day of the lord cometh not where the carnal mind may imagine , nor when ; man will neither ( according to the carnal desire of the carnal heart , neither according to the evil eye that looks out ) can see it ; but it is seen in gods own light , and by the measure of gods holy spirit . and the day of the lord is a mystery , the spirit of the lord is the onely discoverer of it , none knows the things of god , but by the spirit of god ; and the day of the lord and his bright shining forth in the heart of man , is one of the glorious things of god , which onely the spirit of god doth give the knowledge of to man , and in man , and not the letter , nor the scripture ; for the jews had the letter , and they had neither heard gods voice at any time , neither ever did see his shape , neither did they see the day of the lord , nor the power ; neither in a word , did see or perceive god or any of the mysteries of gods kingdom at all , but dreamed , imagined , thought and conceived of things in their minds , their foolish hearts being darkned ; for the further a man drawes from the light , his heart comes to be more dark , and their understandings closed up , and shut up that they cannot behold the lord , neither his glory , which is revealed only by gods holy spirit , which spirit is near man , though he sees it not . what the spirit of the lord is , and how it comes to be received , which discovers the things of god. the spirit of the lord is pure , holy , equal , purity it selfe , holinesse it selfe , equity it selfe , and is one with the father and the son , the father , the word and the spirit are one , its life , its pure power , pure strength , purity it self , which mixeth not , neither joyneth to any thing but what is of its own nature ; it s an immeasurable pure substance , its life issued forth , an active living power , and is everlasting ; alters not , changes not , keeps its holinesse , its purity for ever ; it is unsearchable , unfathomable , undeclarable ; words are all too short , too narrow to declare its excellency and glory , but onely as it makes it selfe out to them that believe , and opens it self , and sheds it self abroad in them that wait upon it ; it is revealed in its own purity , manifest in its own power , and received in its own light , felt in its own vertue , the living father of life himselfe is manifested by it , and appeares in his power , majesty and excellency through it , to man and to the sons of men , to the righteous and unrighteous , to godly and ungodly , to the upright , and to the deceitful , to the children of darknesse and to the children of light ; that which searcheth the heart of man , and sees through all things , and maketh manifest all things , even the hidden things of god , and the secret works of darknesse , and reproveth for all evil , all iniquity ; that is the pure act of the spirit , which convinceth every man , and as the creature comes to join to it , it arises and shines forth more clearly , and maketh it self known in its power and operation , its power comes to be felt , it checks and reproveth , judgeth and condemneth all actions which is done and past , and brings them to the creatures remembrance ; and as it is waited upon and hearkned unto , it sheds its selfe abroad in its own pure brightnesse , and bringeth all things to light , even all the deeds of darknesse , and maketh manifest the intents of the mind , and manifesteth all things reproveable : now as there is a waiting upon the pure appearance of it , and the minde be still quiet , and calm , the creature comes to feel and sensibly to know his own condition , and sees his minde is alive to other things and other lovers , and not to god , and so he sees himselfe dead to the things of gods kingdome , and in the losse , and in the fall , and in the transgression ; now this which shewes the vain motions and the vain thoughts , and checketh them , is an operation of the spirit ; and purity comes to be felt working in the heart , and as it is loved & obeyed , it leadeth & converteth the heart to the lord , and draweth towards it self , out of unholinesse , and from under the dark power , and brings that under , and so it arises in its strength as it is believed in and waited upon , and judges and condemns for all evils for it is the discoverer of the mind of the lord to the sons of men ; or the father by it makes known his mind to , and in the creature , and doth discover the things that be eternal in their true property and nature ( which onely they that have the spirit , and have received it , and are brought out of the sensuality comes to discerne him who is invisible , and the things that belongs to everlasting happinesse , which is not seen by a natural eye , neither received by the spirit of the world , who never received the things of god , neither the testimony of them , who were in the life . now all that comes to receive it ( that is to say the spirit of truth ) must wait in that which is pure , unto which it joines ; it joines not to the corrupt man , neither to the sensual heart , neither to the vile affections , neither to them whose eyes are full of adultery , which cannot cease from sin ; neither to the seed of falsehood , neither to the corruptible birth , neither unto that which is born of the flesh , nor unto the will of the creature ; yet notwithstanding , though it join not to these , yet it is near man , even the natural man ; its manifestation or the shining forth of its brightnesse maketh all these things manifest before mentioned to be evil ; and thus far the spirit of god hath appeared to the world and all mankind , to convince the world of sin , yet still it remaines in its own purity ; and while the heart of any man is taken up with that , and joined unto that which the light reproves , ( that is to say ) the worker of iniquity ; that man hath not received the spirit , neither is made possessor of it , nor injoyes it , but it stands off man , and from man at a distance , shewing the worker of iniquity and the works of darknesse , and manifesting to the creature in its light , and letting him see to whom he is joyned ; for so far as a man denies himselfe in acting or joyning to that which the manifestation of gods spirit ( shining forth in its own purity ) in him reproveth ; so he comes nearer , and comes to join in some measure to the spirit of holines , or the holy spirit , and to receive it , and to feel the power of god in some small measure , though but weakly working in him , to the purging out those things which the spirit lets him see is evil , which hath been reproved in him , and so in some measure feels in himself what to wait upon , and where to wait , and in what , even in that which gives every one a feeling of their own condition within , and opens their understandings . how the spirit of truth worketh and operateth in them who are convinced , and yet hath not obeyed it , shewed . though god who is a spirit hath appeared by his manifestation unto all , yet all have not received it ; he that hates the light hath not received it , the eye-lids of the morning are unto him as the shadow of death ; that which manifesteth and bringeth to light all evil , the evil doer likes it not , heeds it not , receives it not , but still is without god in the world , that lies in wickedness , and without the spirit , in death , and dead in trespasses and sins a sepulchre in which the just lies slain ; in this state god is not remembred , there is no remembrance in the grave , nor no thanks in the pit , yet night shines in darkness , and a man unconverted , yet convinced , in that darkness , and that which convinceth him is the light ; so light shines in darkness , in man , in the greatest darkness ; and this may convince all vain disputers , who say every one is not inlightened , neither that the spirit of god hath appeared to all ; good men have it , bad men it s near them ; they that bring forth the fruits of darkness , and bring forth the deeds of darkness , they are lighted , yea , they that are in darkness , and are darkness , the light shines in them , the spirit of god shines there in darkness , manifesteth their darkness , here man is darkness ; the ephesians were darkness , in the unconverted estate , yet had light shining in them , eph. . . the spirits manifestation they had , but were not led by it ; once they were without god in the world , but after were turned unto it , ●it shewed them their darkness , and it leading their minds , they came to be made light in the lord , who is that spirit , whose manifestation hath appeared to all , so all are without excuse , for he hath not left himself without witness ; and they that have not gods witness to be theirs , ( that is to say ) to possess it , they have no faith nor assurance in god at all , but that which should bring assurance of salvation unto them ; it assures their condemnation , and also reveals sorrow . now as every one is turned to the measure of gods holy spirit , and keeps his mind into it , he comes to feel and to see its reproof , and so as the mind is kept still into it , it arises in its purity , and shines forth in the heart in more brightness , still checking man for disobedience , still judging , and as it is listened unto , it appears in strength , and layes every mans heart open , and lets him see how full of unrighteousness he is , how full of imaginations he is , how his heart is full of vain & idle thoughts , and how lust aboundeth in the heart ; this makes his trouble to increase and his sorrow to multiply , and this is alwayes present ; none can run from it , but it follows him , and shall pursue every one to the pit who obey it not , and kindle his torment ; and whatsoever the mind may run into , to take pleasure for a moment , and the heart be exercised in , yet this measure of gods spirit is alwayes present to condemn it , and judge a man for it ; so the strokes of the almighty is still heavy upon his back , being still in the disobedience of the spirit ; it never bears witness unto any man in that state , but god through it still sounds the alarum of war , and terror in his heart ; so that fear compasseth him about on every side , and though for moment , the cry may not be heard , and through disobedience it may seem as dead as unto him , yet if ever the mind be but still , and a man sober and calm , and ever mind what he is doing , it appears again ; and though a man may take up something , and perform something which is called religious , and pray in words , and read , and talk of the scriptures , and may take up some carnal outward ordinance , and there content himself for a time , yet still the witness of gods holy spirit , for that , shews him his hypocrisie , and that he seeks a cover to shelter himself under , that he may live in disobedience , & be at ease in the flesh , but all in vain , for there is no peace within , but the measure of gods spirit still shewes him that he serves sin , and follows his own will , and in this will brings forth a worship , and this is will-worship ; nay , if a man practice all those things which others who were in the life performed , and were accepted , yet this will not satisfie , god hath no pleasure in this , no more then if one slew a man , or blessed an idol , or kissed baal , all is abomination to the lord ; and though a man may sin so far against the light of christ in his own conscience , that the light be to him as though there were no such thing , yet all this well not do ; for the lord will thunder from his holy pla●●●●ough thou have stopped thy ear as to him , and closed thy eyes , yet he will cause his terror to strike into thy heart , so that dread shall compass thee about as a wall , and thou shalt be afraid for that which thou shalt see & hear ; & though the spirit strives long , yet being still disobeyed , the long-suffering of god comes to an end concerning him that hath been unfaithful , and then his wrath is kindled as fire , which shall burn to the lowest h●ll , into which all the rebellious and stif-necked shall be cast , and have their portion for ever among all the children of darknesse ; therefore all who have been convinced long ( & still are by gods holy spirit ) of the way of truth , and yet have not submitted to the leading of the spirit ; think on this ( for its the lords truth which i declare to you ) or else eternal mysery will be your end . and if thou still persist on after the imaginations of thine own heart , and in thy rebellious will , thou quencheth the spirit and the motions thereof ; & though it be life in it self , yet is as ded unto thee who art in the gainsaying , & resisting that through which gods eternal power is manifest in them that believe ; & thou wilt grow insensible & past feeling , and become as seared flesh , and be senslesse as to the things of god , and hardnesse of heart will come upon thee , and thou wilt be as a stone that cannot be melted , and woe will be unto such where the spirit of the lord in them ceaseth to strive with them , having so long rebelled against , and gain-sayd the pure drawings of it ; that so the lord is grieved and wearied with their impenitency , that he gives them up to their vile affections , and to follow the imaginations of their own hearts ( who receiveth not the truth in the love of it but in the enmyty , still remaines obstinate ) doing despite unto the spirit of grace , his long-suffering comes to an end , & his fierce wrath comes to be kindled against such , and that which would have led them out of the world , in true pure , and everlasting peace , now becomes their tormentor ▪ and they banished from his presence ▪ and shut up in eternal misery , where the fire is kindled by the breath of the the lord that burns for ever , the sentence of condemnation being past upon them because they had pleasure in unrighteousnesse , and have sold themselves to do wickedly , and crucifying the appearance of god in themselves ; which appearance though it live in the fountain of life , yet crucified by thee who art out of the life , yet lives still for ever in it self , to be thy condemnation eternally . how the spirit of the father worketh in , them who are turned to it , and have taken heed unto its manifestation , and are in some measure partakers of its power . there are differences of administrations , but the same lord ; and there are diversity of gifts , but the same spirit ; and there are diversities of operations , but the same god which worketh all in all . now the spirit of truth which is life in it selfe , putteth forth its own pure act , not onely to convince and detect him that transgresseth its appearance , and to manifest evil which hath been committed by man ; but also being turned unto , and waited in , it shews man when motions and temptations unto sin ariseth ; and as the creature is still , and waiteth in that which manifesteth and singly keeps in his mind to it . it sheds abroad its power , and vanquisheth and subdueth those lusts which do arise , and condemns the ground from whence they do arise , and it purely draweth the mind after it , and secretly worketh & breatheth forth its pure life in him that waiteth in patience and in stilnesse , not heeding the vayn thoughts and imaginations that riseth in his heart ; but rather heeds the manifestation of the spirit , at whose bright appearance all the vain desires comes to be extinguished & there comes to be a hunger begot within , to be made partakers of its purity and of its nature ; for god through the operation of the eternal spirit lets forth his power , which turneth and changeth the heart , and cuts a sunder and divides betwixt a man and those lovers that he hath joyned unto , and makes a separation within , and carries a man further from those things which the measure of the spirit reproves , and this leads nearer to god : and so they that do believe in the measure of gods spirit , comes to feel what repentance from dead works is , and the works and the worker is seen ; and who it is that hath wrought , is manifest in the light ▪ and as there is a diligent waiting upon it ; there is nothing that passeth through the mind , but it discerns , and gives a discerning to every particular heart , who singly and quietly waytes upon it . but yet after the spirit of truth in some measure be felt , and its living testymony in some thing ; yet it may be a long time before there be a clear distingushment in the understanding ; so that one cannot clearly discerne its moving from all other false motions and high imaginations which are above : and hence it is , that the hasty and froward mindes followes their own motions which leads them into deceit , and then the questioner gets up , and then they question all that ever the spirit hath made manifest unto them before ; a vail then is drawn over , and the enemy lodges in the vail , and in the darknesse ( which is entred ) & then as soon as any hearkens within to that which is the uppermost ▪ and doth abound , the enemy that lodgeth in that , presents motions as to obey this and that , and all is deceit . so therefore all is to keep back , that they may sensibly feel between the pure motions , and the drawing of the spirit , and the vaine thoughts that arise out of the earthly heart ; and when any thing doth arise which the light doth not bear witnesse to , it 's not to be followed nor heeded , but a quiet , still waiting that things may be cleared to the understanding ; and for want of this many have run out , and have brought forth satans work , and acted things forwardly in their wils , and so have clean lost the true sense of that , which would guide their minds , and have followed the spirit of error , and have caused the pure spirit of the lord to be evil spoken of ; but as there is a keeping back , and a quiet waiting out of willing , or running and haste ; it arises purely and stilly in the heart , and shineth forth in brightnesse in the heart , so that it giveth perfect evidence and full testimony of it selfe , that there will be no doubting nor questioning of its motion ; for it will apparently shew forth it selfe in its own transparent brightnesse , with full assurance of its own will , and then after it be clearly seen , and its motion , then keep under all reasoning , and keep out all questioning , and give not way to temptation ; and that which moves of the lord of life , will carry thee through in its own operation and power to accomplish the will of god , and so thou wilt have peace ( being obedient ) and thy strength will be renewed ; for as any are brought to submit unto the will of god , when it is known , and comes to obey by vertue of its own power ; that which is contrary unto gods spirit in thee , comes to loose its strength , and to decay , and be weakned ; but as any disobeyes the pure motions of gods holy spirit after it be known , the enemy is strengthened , and that which is of the flesh nourished , and the spirit comes to be quenched , that which would give thee power , if thou submitedst unto it : but yet know this , the spirit in it self never loses its purity , neither can be quenched in its selfe , but will bear its pure witnesse against thee , and none shall be able to stop its reproof ; thus the diversity of its operation comes to be known as it s hearkned unto , obeyed , loved , and believed in ; it puts forth its pure power , and gives strength , and seals peace to the obedient ; but disobeyed and resisted , it condemns , judges , reproves and seales condemnation to the disobedient , and yet there is no variation in it selfe , for it is alwayes one and the same . but as it operateth upon different natures or objects unto which it joyns to , or stands at adistance from , that is to say , the good ground it causeth to bring forth fruit unto god , and the cursed ground , out of which bryers & thornes do arise , it kindles a fire in , that shall not quenched ; but as there is a submission unto its pure operation , it burnes up and destroyes that which hinders the growth of the seed , & it purgeth the heart ( of them that have confidence in it ) from all filthinesse both of flesh and spirit , and worketh up the creature into its own frame and nature , and fashions , and makes , and moulds all that are in the faith into the image of the father ; and so the fathers love comes to be shed abroad in the heart : and as the wrath was revealed through the spirit and condemnation , so now the peace of god comes to be enjoyed , and his consolation shed abroad largly , in which there is pure rejoicing for ever . vnto whom the spirit of the father bears witness , and seals assurance of the fathers love , and of justification with god , declared . none hath the witness of gods spirit bearing witness to them nor in them who have not believed in the true light that lighteth every man that cometh into the world , by whom alone life is begotten , by the powerful operation of christ in them that believe in him who is eternal light it self , whose word is spirit and life , by which the new creature is framed & formed in them that believe , unto whom he maketh manifest his power ; for unto him who is the life of men is all power committed both in heaven and earth ; for nothing was made or created but by him , neither is any turned from sin but by him , and by his mighty power : without him is death , in him is life , and the life is the light of men : so that none but they that are born of the light , and are begotten by him who is light , can have the spirit of christ ( who is light ) to bear witness unto them , neither the assurance of the fathers love ; for onely they that are born of the spirit , and walk after the spirit , are justified by the spirit of the lord ; for the assurance of his love is not made manifest to his enemies , but unto them that are born & brought forth in his own image , in his own likeness and nature , which is pure and incorruptible without stain or defilement , the holy seed which is heir of the promise , who knows the living hope which purifies the heart , and bringeth the answer of a good conscience unto them that feel and witness the washing of regeneration , and have known in themselves the clean water poured forth upon them , which hath taken away the stains , and spots , and blemishes , and the defilements ; for where these are no washed out , & the heart cleansed from them , & that believed in , wherein gods all-sufficiency is felt , and his power made manifest , there cannot be assurance of the fathers love in the heart , nor in the soul ; neither doth the spirit of the father bear witness unto such , nor assure their justification ; but on the contrary , where sin remains unsubdued , and taken away ; the spirit of the father condemneth the sin , and the creature now is joyned to it , and is become one with it ; for no sin is brought forth , but there is a consent and an assenting to the instigation of the devil , although when a temptation ariseth either within or without , there may be a resisting and a striving against it for a little ; but the heart not being kept close to the spirit , the enemy often enters , and so captivates the understanding , then there is an agreement and a joyning to the adversary , and so the spirit pronounceth the sentence of condemnation upon him who is joyned to the harlot , and becomes one flesh , and joyned unto strange flesh which is not the flesh of christ the seed ; and that which hath joyned and consented to drink of the cup of fornication , must drink of the cup of indignation and terrour , and bear the stroke of divine justice , and lie in patience under it till that be cut down which hath joyned to deceit , before there can be the remission of the transgression , or the creature justified in the fight of god : for sin is not blotted out of the book of gods remembrance till it be turned from , and repented of , neither doth the creature stand clear in the sight of god , when god judges in righteous judgement , which the light in every ones conscience shall answer , now he that is born of god sins not , for the seed of god remains in him , which is life : and as the creature joyns to that seed which is heir of the kingdom , and of the crown immortal , he comes to be made partaker of its vertue and operation ; which seed is christ , and by his power by which he limiteth the seed of the serpent , and weakens his strength in the creature , as man cometh to believe in his strength unto whom all power is committed , the covenant with death is broken , and that agreement that the creature hath made with death comes to be disannulled by the arm and power of the lord , and so the creature comes to be delivered from the bondage of corruption , and the new man comes to live , or the new creature which is born of god , which sins not , comes to be framed and fashioned in the image of the father : and the fathers love is manifest unto him and in him , and he hath the assurance in himself . the babe that is born from above , of the spirit which is from above , of which he is born and brought forth of the just , by the just he is justified , by the just god , and the just witness of the spirit sealeth this in him : and he hath the record of his justification ; for there is three that bear record in the earth , the water , the blood , and the spirit ; and he that is born of that which is pure in it self , hath the witness of all these three in himself , for they agree in one : that which one beareth wit-witness to , and for , the other doth the same , and the record , and testimony , and witness of all these three hath he that is born from above . moreover , there are three that bear record in heaven , the father , the word , and the spirit , and these three are one . so he that is born of the father , and begotten of the father in christ the seed through the spirit , he and he alone comes to feel the fathers love made manifest in him , and is justified in the sight of the father , and hath the record of all these witnesses before mentioned in himself ; so that he hath his assurance and evidence near him and in him , the seal of the father , the seal of the spirit : and so when the adversary comes to tempt and to assault , and would raise up doubts in the mind , the evidence is near , which puts him out of all doubt that he is in the love of god , & blessed for ever ; and happy are all they who have waited for these things , have felt these things , and are witnesses of these things ; for flesh and blood hath not revealed these things . now let every man who reads , this prove himself , and try himself whether he be in the faith or no , and whether he have the evidence of the spirit or no , that he is born of it , and knows a birth that sins not , because the seed remaineth in him ; who is kept by the power , that the evil one touches him not , and kept in salvation , and in saving health , alive unto him who hath brought him forth to life , to drink of the cup of blessing , and of the cup of salvation , which nourisheth and refresheth up unto eternal life , them that continue in the faith. what the free grace of god is , and unto whom it hath appeared , and where all are to wait to receive it , declared , as it hath been revealed by the spirit . the grace of god is pure , & is the free gift of god , and it is perfect , it is the appearance of christ , it is a beam of righteousness shining forth , it is a measure of gods strength and power , issued out from himself , and a proportion of his treasure , vertue and sufficiency which comes to be shed abroad in all them that believe in it ; it s that through which god maketh known his will , and teacheth his by it , and reveals his saving health ( through it ) to them that are taught by it , and through it ; them that believe in it , are builded up in the truth , and becomes a habitation for god ; no man doth any thing to purchase it , none need say , where may i get it , or how may i know its teaching ; it s near thee , it is in thee , it hath appeared to all men it shews ungodliness in the heart of man , by its pure brightness ; yea , to all men it shews the motions unto sin , and that which is not like god in motions , words or actions ; it draweth the heart of man from them , as with a cord , it shews the lusts of the heart and mind , the lust of the eye , and the pride of life , it never joyned to sin , nothing can alter its purity or property ; as in it self , it is always one and the same , it is perfect , and will be alwayes so , it stands off , and at a distance from that which is corruptable and imperfect , and yet beholdeth it ; and although some that have turned to it , be again turned from it , and may turn it as in themselves into wantonness , yet it keeps its purity , and still reproves thy wantonness , and will lay it before thee , and will shew thee how thou hast abused the appearance of christ , and hath marred his countenance and his face , & reprove thee for it ; many have been the talkers of it in this professing age , but knew not of what they spoke , neither ever informed the mind of man where it was to be waited for , neither how it might be known , or how , or what the operation of it was , but have cryed up their own imaginations , we are justified by his free grace , for all sins past , present & to come , & in this conceit thousands have been led into the pit of darknesse , while out of thick darknesse they have cryed up , we are justified by free grace in christ , while the free grace of christ , gods gift , which should have taught them , they never heeded at all , but got up into conceitednesse , and carelesnesse , and presumption , out of the feare of god , and pretending justification , while they themselves were servants of sin , and bond-slaves to corruption , and this is the state of thousands at this day , and they that have been publishers and preachers of free grace : now when the thing it self comes to be witnessed and declared what it is , and as it is , and where it is ; now they say it is not sufficient to teach any the knowledge of god ; but from all such foolish doaters and blind guides , and ignorant shepherds is god bringing many sheep home which they have driven away , & they would kill them now , that are fed and taught by the gift of god , and says it s not sufficient , and to make them to dislike their food , and dislike their shepherd ; so would make them deaf and blind , and then they may lead them into any desart , and feed them among the swine who wallow in the mire , in filthinesse , and lust , and pleasure , and ungodlinesse , and so beguil the sheep , and scatter them from the fold , and lead them from the true shepherd , and from his appearance , which is his grace , and from the shepherds . voice , which is the word of his grace , which is able to save the soul. oh all you blind guides , and you that call your selves orthodox men and ministers ! and all you that have been preaching free grace in words , and now when god hath given them that have waited upon him an understanding to declare the thing it selfe that you have spoken of , now you cry it is not a sufficient teacher . now let me aske you a question , if that which teacheth to deny ungodlinesse , and shewes it , be the grace of god , and the gift of god , then how say you , it s not a sufficient teacher ? if it be not a sufficient teacher , then why did the apostles commit them , and commend them to the word of his grace , which was able to save their souls ? and whether is not that which is able to save the soul , a sufficient teacher ? answer ye wise men , and ye literal rabbies , if that which shewes sin and temptation be not sufficient , then declare you , and let us see your skill in the mysteries of god : but to return to them , in whose minds there is a desire to be informed ; seeing then that gods free grace , which is his pure appearance , hath so far manyfested it selfe , or god through it shewes sin , and teacheth from sin , that which teacheth from sin is holy , and that which leadeth from worldly lusts is pure , and that which saves from sin is grace , which is saving in it selfe , and god hath so loved the world , as that he hath sent his son into the world ; & he was and is the light of the world , and hath shed abroad his grace , and hath made it appear to all ; and all that waites upon it , and comes to be taught by it , feels its assurance , so all is left without excuse ; therefore wait in that which hath appeared in thee , that which shewes the lusts and thoughts and motions unto sin , this is gods gift , gods grace , this is sufficient , though all men in the world say it is not sufficient , yet this makes not my faith voyd , neither thine who hath received it ; but thou hast the witness of thy faith in thy self , which giveth pure and perfect feeling of the operation of the spirit of the lord , and all is to wait within , to hear him who condemns sin in the flesh within , which by his grace shews man his transgression and insufficiency in himselfe , and by the word of his grace saves all them that believe in it , out of sin , & giveth dominion over sin ; and this comes to be revealed in the heart of man , and there must it be waited for , in that which is pure , that it may be received , and there the operation it comes to be known , and its vertue partaken of by all that do believe in it , and receive it , and are subjected to it , they see & feel gods salvation revealed through it to their souls , and knowes where their strength lyes , not in selfe-acting , but in the free gift of god , the gift of righteousnesse , the righteous gift , by which justification cometh upon all that believe . whether all have received the grace of god or no , declared ; and whether it be a sufficient teacher in it selfe , to wit , that grace that hath appeared to all , if it be received , demonstrated . this wise generation is below the wisdome of god , whose wisdome have confounded peoples minds with distinctions ; as that there is a two-fold grace . first , that which they call common which they say hath appeared to all men . scondly that which they call special , and saving , which hath onely appeared to the saints , and by giving heed to these distinctions in times past ( many yeares ago . ) i lost my selfe and my guid , and went from the appearance of it in my selfe , to hearken to a thing at a distance from me , and heeded not that at home , which was near , because it was called common and insufficient , & so suffered great losse ; and therefore i am moved ( by him , in whose sight i have found favour and mercy , and grace ) to declare the truth as the lord hath made it manifest unto me , and in me ; that all who seek after the lord may be informed , and know where to wait upon the lord ; for unto that grace that shewed me evil and temptations unto evil , i was made to goe back unto , after many yeares profession ( which they called common and insufficient ) before ever i found the lord , or felt his living power again ; for the first they ground upon the letter , as they judge , where it is said , he causeth the sun to shine , and the raine to fall upon the just and the unjust . and where it is said , in him we live , and move , and have our being health and strength , and an understanding in things natural , and by which men comes to see grosse sins and evils ; but that which they call special , is that which the saints are saved by , and are established in , in righteousnesse , and receive the remission of sins . now he who hath caused the sun to shine & the raine to fall , and giveth health , and strength , & nourishment to all things living that are visible , in the outward visible creation , and that discovereth grosse sins , and open evils to man ; the same is he who is the life of the soul ; the same is he that sanctifies , and purifies , and saveth them that believe , and its the same vertue and power that upholds the naturall man in his pure nature , that upholds the spiritual man , and by which he liveth unto god : it 's the same grace , i do not say the same measure ; for the same vertue and power by which all things that are visible and living were made alive , and subsists in their station and covenant , and bound where they are set and placed ; the same grace , strength power , and sufficiency upholdeth the heavenly bodies , and moveth and acteth in a higher sphear or degree , and preserveth all that believe , and are quickned by him who is the power of god in heavenly places , and the same power and vertue that discovereth the dark places , and the hellish places , and the horrible pit ; it 's the same power , life , strength and vertue that leadeth all that believe into the land of the living , into the holy place , into the peaceable habitation into the holy mountain , into the heavenly tabernacle made without hands : and in few words , he that discovers open sins , the same grace and the same purity , discovereth hidden and secret sins , ( though the measure of its purity shine in one more then another , because them that are in the unbeliefe , the darknesse over-shadowes , and the mountains are high , and the vail is thick , and the clouds are many , and the ayre dark , so that it's resplendency and brightnesse is not seen because of the vail which shadowes it , that it hath not much enterance ) but in them that believe , and have received that grace , and is joyned to it , in which they believe , it renteth the vail , and maketh the shaddow to flie away , and scatters the clouds , and breatheth forth it self in purity , and makes the air clearer , so that its brightness shineth more purely forth to them , and in them , because the heart is more open to receive its vertues in , yet the same purity and vertue remains still , and the same grace keeps its purity and property in it self , and its power and sufficiency is alwayes the same , though it do not appear so to the creature : so this i say , and is my testimony of the grace of god which is the gift of god , which hath appeared in some measure more or less unto all men , and convinceth and shewes gross and open evils , even the same grace by its vertue and power , leadeth from the least or impurest thought , and shews the secretest evils that lodgeth in the heart , unbelief , and also every temptation unto sin ; and this shall be witnessed to be the truth by the whole earth in the day of the lords appearing , and is now witnessed by all the children of light who believe , with whom i have fellowship in the pure living sufficient , perfect grace of god , which is gods free gift , which in some measure hath appeared to all , whereby all are left without excuse : and herein is the wonderful love of god made manifest to all man-kinde ; and all that turneth to his grace , will see he hath long waited to be gracious in his grace , which is near , that all mankind might be partakers of his bounty , love , mercy , favour , and free gift , by which justification cometh upon all that believe . therefore my bowels and heart is more open in this unto all , because many have erred for lack of knowledge , and have wandred aside , because they have not found a true guide . therefore in dear love unto all upon the face of the earth , where this may come , i write and let out my bosome into this thing , that they may also be partakers with me of the free love of god , and the free grace of god , by which i am saved , and know the wall which is salvation , and the gates which are praise , which the saints are compassed about with , and entered in at ; and for the sake of such who thirst after god , and the knowledge him , i write for their information , and not to satisfie critical men , nor them who are in the philosophy and vain deceit , who are swollen big in their fleshly understandings , & puffeth up in their earthly minds ; for by such i desire not any testimony , neither acceptance . but now to come to speak of that which many are doubting about , that is to say , the grace of god which bringeth salvation , which hath appeared to all men , whether this be a sufficient leader and teacher of it self if it be received ; but in order to the thing in hand , let all take notice of this , that when i speak of the sufficiency of grace , and that it is a sufficient teacher : i do not speak of it distinct from christ , or of a thing separated from the power of god , but one with it , and him from whence it comes ; for as he is salvation it self , so the grace of god is of the same nature , by which he manifests himself : and his salvation to them that believe , and also reveals his witness in them ; for where the appearance and presence of christ is manifest , there is his power and strength manifest , either to condemnation or salvation ; and though his pure appearance and presence is one in it self , yet them that have marred his countenance , and pierced him ; his presence alwayes hath been , and will be very dreadful and terrible ; but unto them that believe , and have continued with him in his temptation , and have suffered with him , and have longed for him ; his appearance and presence will be amiable , beautiful , and lovely , sweet , pleasant , delightful , desirable , glorious , and admirable ; so that they who have seen it , have been melted into tears , and dissolved as into water , because of his love and beauty , who is the chief of ten thousand . oh! that all that long after him may wait for him in patience , in that wherein he will appear , they shall see him , whose sight will be a recompence for all longing and thirsting , and desiring , and waiting ; the sense of longing and thirsting will be taken away , when he that makes glad the heart appeareth , who lifteth up the light of his countenance , and maketh whole them whose hearts have been broken for him whom their souls loved ; therefore all wait , and think not the time long : keep in your minds to his grace , which is his appearance , and him you will feel , and see , and be satisfied , and say , this is he we have waited for , let us rejoyce and be exceeding glad ; for now he is come , and his reward is with him , to give every one that wait upon him in purity full contentment and satisfaction , where peace comes to be felt , and joy unspeable which is full of glory . and though god , out of his everlasting love unto the sons of men , hath followed man , and hath called him to return , yet that nature which is above in man , which hath transgressed the life , doth alwayes resist the drawing of the lord , and is not subject to the law of god , neither to the grace of god which teacheth to deny all ungodliness and worldly lusts ; that hath beset and compassed the creature about as a thick cloud , & always maketh war against the soul ; that till there be a listning unto that which sheweth ungodliness , ( wch hath power in it self ) none hath power neither dominion over that in themselves , which leads into the transgression : therefore , though god who is salvation it self , hath let out himself so far , and hath appeared in his pure and perfect grace unto all men , yet all have not received grace ; for , though the lord proffer his gift intentionally , that the creature might receive it , and so have benefit , and partake of its living vertue and operation ; yet while that hath preheminence in man , which is contrary to grace , that will never receive it , because it is contrary to the life of the corruptible , and takes its life away ; and mortifies and slayes the enmity ; therefore all must be still and quiet , and wait in that which is pure of the lord , that they may feel that raised up ( which receiveth grace ) above the corruptible thoughts and desires of the carnal mind ; but many who talk of free grace , have put no difference betwixt the precious and the vile , but hath put them upon doing and working , who are in the enmity , and curse , and in death , and so hath brought forth dead works ; notwithstanding all performances , they being dead to the life of god , another acteth in them , even he which hath the power of death , which is the devil , and so have not known that which was precious in themselves , could not minister unto that which was precious in others ; but have been ministers of death , and have ministred to death , and so death nourisheth it self in all them who are not yet come to the separation , to see betwixt the precious and the vile . now though all have not received grace so as to save them from the committing of sin , the fault is not in god ; israel would have none of my counsel they stopped their ears : neither is the fault in the grace which hath appeared unto all men ; neither is it because of it's imbiscility & weaknes : but because it is not hearkned unto , and waited in , and obeyed , believed in & received : for this eternal truth which shal for ever stand , the least measure of the grace of god hath power in it self to save man from committing of that evil or sin which it shews man : and as it is received , the power comes more and more to be made manifest , where all that believes comes to be preserved out of evil . object . but some have said , and now say , there is common grace , and preventing grace , and restraining grace , and saving grace ; and the former , that hath appeared to all , but the latter hath appeared to the saints , and to the elect onely . ans. grace is gods pure and perfect gift , and is but one thing ; i speak not of quantity , but of quality ; not of so much as that the fulness of grace hath appeared to all ; but of a measure of that fulness which is in christ the head , although i do not divide the least measure from the fulness in quality or nature , for it 's one and the same ; for that which shews a man he should not lie , nor swear , that is as pure according to it's latitude and proportion , as that which shews a man all that ever he hath done ; and that same grace which leads a man from drunkenness and excess , is as pure , and of the same kind and nature as that greater proportion which leadeth a man from all sin ; i speak what i have seen from the father , though the dark world cannot receive it : but people have been blinded and darkned with sounds and distinctions which men coyn and frame in their natural reason , and by their natural parts , which is out of the life , although i do not condemn natural parts , which are purely natural , if they keep their bounds and compass , that is to say , to the management of natural things of the visible creation ; but the things of gods kingdom are of another quality and nature , and cannot be reached unto by the natural ; but as i said , men through distinctions and names hath wracked peoples minds , & confounded their understandings , and have led them into a thick wood , or a wilderness ; so they know not where to get forth , neither what the thing is , of which one speaks , because not being spoken through the enticing words of mans wisdom , which darkens the counsell of god. now that which shews a man evil after it be committed , is the pure appearance of god : and that which shews a man the temptations when they arise , that is the same ; now this they call common and that which preventeth a man , and keeps him back , that he lend not his heart , nor puts forth his hand to commit evil , but restrains a man from it , is not that saving out of evil , which stops the adversary in his way that he enter not ; but preserveth the creature out of defilement , and saves him from it , is not this saving ? is not this the same thing that the apostle , who was well acquainted with the grace of god , and of it's operation , wrote of to titus ? that grace of god which brought salvation , which had appeared , and doth now appear to all men , which taught self-denyal , them to deny wordly lusts , and also to live godlily , or like unto god in this present world , and now doth the same ; is not this sufficient to believe in , and sufficient to save ? now i doe not say but there is a greater measure let out unto them that are converted unto god , then is to them that are convinced of their evil by the same grace , yet still it is one and the self-same thing ; one gift , yet a greater measure of one and the same pure vertue and power which is given to them that obeys the life , which is already made manifest by its appearance unto all . ob. but some will be ready to say that this is error , and that which is contrary to scripture , and to orthodox teachers ; that the grace which is saving , is near all men , and hath appeared to all men . to that i answer ; though grace be saving in it selfe , even the grace that hath appeared to all men , and may truly be called saving grace ; yet to them that believe not in it , neither are taught by it , it convinceth and shews evil , and checks and judges for it ; yet there is no variation nor change in the gift of god , but as it worketh upon different objects ; for faith and unbelief are two different things , as light and darkness are different , and so the word of his grace is the savour of life unto life , ( that is to say ) unto them that believe , and is the savour of death unto death , unto them who are in the unbelief , who indeed are dead while they live ; yet there is the same grace , and the same word of grace , yet here is different operations ; so the lord killeth and maketh alive , yet the same lord ; the spirit convinceth of sin , and reproveth for sin , and also consolates and comforts ; here is diversity of operations , yet the same spirit , which never alters . object . but further , some may say , if that it be saving grace , or at the least a degree , and a measure of saving grace that hath appeared to all men , then how is it that all are not saved by it ? answ. because i would all stumbling blocks were removed away , that the path might be made plain , that all might come to believe in that which is gods gift , in which there is power and sufficiency ; therefore i am constrained by the grace of god to declare of it , and to bear witness to it thus largely , which i know will be to the edification of all that hunger after righteousness . all are not saved by it , because they believe not in it , neither are taught by it , yet its validity , power and vertue is nevertheless in it self , and though them that are careless , and heedless , say we feel no power nor sufficiency in it to save us from sin , yet this makes not void their confidence who have received it , & knows its power which hath given them power , and also sufficiency to do the will of god ; what though unbelievers who are in the alienation , say there is no beauty in christ , neither form nor comliness ; this makes not his glory void , who is the express image of the father , full of grace and truth ; the disciples saw it , and bore record of him , who were in the faith , and the pharisees said he had a devil , who were in the unbelief ; but in brief , this is my testimony , that the grace of god , the perfect gift of god , which shewes ungodlinesse , and leads from ungodlynesse all that are taught by it , is a sufficient teacher of it selfe , i mean , as the power of christ through it is made manifest unto all them that hearken to it ; paul ● minister of the word of reconciliation , who was wrapt up into the third heaven where he saw things unutterable , came to be tempt●●d and buffe●ted , with the messenger of s●tan , and feare and doubting rose up in him , & he prayed unto god thrice , and this answer was given unto him , my grace is sufficient for thee ; so this is evident to all understandings , who are opened by the lord , that which shewed him the temptations , and satans messengers , and satans buffetings , was sufficient to preserve him ; and so is it for all who singly are kept to it and in it , sufficient to shew ungodlinesse because of its purity , and to lead from worldly lusts by its power , and to teach the will of god , and to live like unto god in this present world ; and this testimony i beare of it , and to it , even what i have felt , and tasted , and handled of its sufficiency , and vertue , and power of its operation , for the confirmation of the same truth , which is believed by many brethren , and also for the information of them that thirst after the lord , & for the opposition of all the gainsayers and opposers of it ; which testimony i commend to that of god in every man , which will witnesse me herein in the day of god , when all hearts are opened , and all falshoods & truth is made manifest , in the mean time shall rest in that which i have declared of , in which there is pure and perfect peace . a word to you wise men of this world , who are glorying in the sound of words , and worshipping outward appearances ; to all wise and litter all professors , who think you are worshipping god aright , who think to search in to the deep things of god by your natural wisdom , learning , and parts and study . god hath broken open the seals of the great deep , where the wonderful unutterable things of god is revealed , from whence eternal wisdom is flowing forth to his little ones whom he hath sanctified from the womb , and his power and glory is he shedding abroad , and making it to flow forth as though it issued out of a womb , by which power and wisdom you are all weighed , even by one who is swaddled about with righteousness , and girded up with the girdle of truth , you are all measured as with a span , and are all weighed as with a scale ; all your parts , tongues , languaguages , interpretations , significations ; wisdom , that is come to be enjoyed by them who have believed in the true light that lighteth every man , which rounds you all as a heap , and measures you all as with a line , your breadth , length , height , and depth ; your parts , tongues , languages , interpretations is but all natural ; words are but empty sounds , although there be many languages , and each have interpretation and a signification , they are all short to declare the life , the immeasurable being of eternal life ; you with all these are on heaps , disjoynted one from another ; your rhetorick , phylosophy , your framed and devised disputations , your tongues , and the significations of all tongues cannot know the mind of the spirit , neither knows the original of eternal salvation by all these , and so not knowing the signification of the living eternal spirit in your selves ; you invent , study , devise forms , and frames up things in your carnal minds , by the strength of your learned , studied , devised parts , and framed speeches , and hath filled the whole world with your dark muddy conceptions , and hath led all out from seeking after the living wisdom of god , which is from above , which was before your tongues and languages was , and they have sucked in your conceptions and distinctions , and your devised fables , and your imagined worship , that many have lost the sence of any thing of god in themselves to guid them , and when you have come as far as you can in those things , and have divised in your minds ( by the strength of those parts natural ) you are farther from the knowledge then before ; and all that hear you and sucketh in your conceptions and imaginations into their hearts , they are further off gods true knowledge , then they were the day in which they came out of their mothers womb ; it is a lamentation to see how people are gone out of the pure simplicity which is in christ , into subtilty and deceit stuffed up full , brimful of that which must be all poured out as water , before they and you all come to the least measure of gods true and saving knowledge . oh! a dreadful day is coming upon many , & it lingers not , but will come swiftly as a theef upon you , who have taken away the key of knowledge , and gives people that which will not open , and tels them of a litteral carnal thing that must give them enterance ; you and all they will be shut out together among the uncircumcised as fools ; though you count your selves wise men , your wisdom will perish , and your honour will be laid in the dust ; the time hastens , it is the word of truth to you all . and you literal professors , who have got the scripture into your head , and into the carnal mind to talk on , and are run into so many heads , you are almost past numbring , and hath exalted so many horns ; yet the number is read , the number of the heads of the beast , and the number of his name ; you have taken up things , and are exalting a visible shadowish practice , and neglecteth the life , and are making idols of those things which were but a figure and representation , in their purest time ; now you , like the pharisees , are limiting the lord , that if he will not appear unto you in those things that you have prescribed unto your selves , and fetched in from the letter , and go●ten it into the fleshly part , which is he●ped up as a mountain in many of you so high , above gods pure witness in you , and so high above the appearance of god in you , that you have quite lost the sight of that in your selves , which should give you the knowledge of the living god , and make you sensible of his pure presence ; i say , if he appear not in the way you would limit him to , in those things you would confine him in , you cannot receive him ; the lord open your understandings , that you may see your selves , and how frothy , vain , light , and wanton you are ; one with the world in all things in the very ground , pretending liberty in christ , and priviledge in him , when you may see you are servants to corruptions , and to many noisome lusts that makes war. again , what are all outward appearances any more but as a curtain , or as a vail , and as a shadow , in respect of christ , gods righteousness within ; but you are filled too full of your apprehensions of his righteousness at a distance , that you have forgotten all at home , and your own conditions ; for his righteousness will not be a cloak for your self-righteousness and unrighteousnes , and if christ be not formed in you , gods righteousness , and live in you , and act in you , and work his work in you , you are in the self-righteousness , and a talk of imputation , will not save you while you are not in that capacity , and nature , and faith , unto whom his righteousness is imputed . are you not weary with tumbling up and down among the earthly hills , among which you have situated your selves ? do you not see your land grows barren , and your possessions dry , and your worship dead , heaven rains not on you , the bottles are stopped , the dew falls not on you ; you wither dayly as a stick without sap ? what , have you found that which will last unto perpetuity ? oh ! nay it s rusted already , it 's canckered already , its moth-eaten already , it 's fading , the glory is staining , the renown of all earthly things is fading , and all terrestrial appearances , though never so glorious , they are all to cease ; a consumption is coming , blasting is near , there will be no more glory in these things , they will flie away as a shadow when the sun arises ; your riches are wasting , when will ye seek after that which endures for ever ? i pity you who have had breathings after god , and hath sate down at ease in that which is not eternal . be warned , return home , consider , see what corruption thou hast power over now , which had once power over thee . dost thou rest in that faith , that thou shalt never be cleansed here ? that faith is curst , it 's reprobate , it s rather properly unbelief ; it 's not the faith of gods elect , by which they were sanctified , and overcame the wicked one in themselves by the power of christ , who is able to save , and manifests his ability in all them that believe in the light which they are enlightned withall , through which he manifests himself to the creature , and makes known his power in the creature , to redeem the soul out of death , and to redeem the creature from under the bondage of corruption , to serve him in the free spirit of god , in which the sons are made free from sin , from the act and guilt , they become the temples of the holy ghost : how far you are from this , consider , who are yet temples of uncleanness , and a habitation for many noisome lusts ; repent and minde that which empties you of your thoughts and conceitedness , that you may know poverty of spirit , that the kingdom may come unto you , and be yours in possession , else you are everlastingly miserable ; & this is the true state of many of you , own it & repent , that if it be possible you may finde a door of mercy yet opened unto you & that you may enter in thereat ; for it is not setting up , and conforming to a visible practice without , that will justifie you , while that which is in the transgression , and hath transgressed the life , and hath disobeyed the light in your consciences is head in you , and above the pure , that will not recommend you unto god ; neither can you have any access , or acceptation with god in that state , till you come out of the waters upon which the whore sits , which is unstable and boisterous , and reels too and fro , and unsetled ; which is all to be dried up , and all the springs cut off that nourishes ; and you must come to the rock , before you know any thing that will endure , to build upon , which rock is christ , who abides for ever ; but you are all gone from that which should give the knowledge of him in your selves , and doth not retain him in your knowledg ; neither that which gives the knowledge of him , the light of his spirit which shines in your hearts , making manifest in your hearts , the intention of your hearts , when motions unto evil do arise ; this must you all come to , before gods salvation or redemption you come to know in your selves , or have the witness of gods holy spirit , without which there is neither seal nor evidence , nor assurance enjoyed or felt of the love of god. the time of restoring is come , and many are restored again into gods covenant , and are delivered out of the jaws of death , and feels him who is the healer of the nations , and the restorer of the desolate places to dwell in : but first you must come to see those places made desolate , wherein the wilde nature lodges , before you come to have a share in the restoration : come off these barren mountains where you are feeding , to christ the life of men , who hath lightned you , and wait in it , that you may feel his mind in your selves , and the signification of the spirit of truth , from your own spirits , or else you will still erre for lack of knowledge , and perish for want of understanding , and so lay down your heads in sorrow . the kingdom of god , and of his christ declared in some measure as it is revealed , what it is , and where it is to to be waited for , and how it cometh to be revealed to them , and in them that believe ; that all who are waiting for it , may know wherein it consists , and so receive the end of their hope , and the end of their expectation , and know the dominion which hath no end . the lord hath prepared his throne in the heavens , and his kingdom ruleth over all ; his dominion is an everlasting dominion , and without end . god is a spirit , his kingdom is spiritual , his habitation is suitable to his own nature ; he is immortal , his kingdom , is so ; he is light , his dwelling place is so , a pure scituation in which there is no uncleanness , nor ever shall be : it 's eternal dignity , it is an immutable being , that remaineth always in it's purity and pleasantness : eternally glorious , it consists in power , in righteousness , in purity , in joy , in hope , in peace , in life , in vertue eternal : in quietness , it s a quiet habitation , it is incomprehensible , unsearchable , and indeclareable ; words are too short , they are but as sounds , as vails : it is unexpressible , in it is the treasure-house of wisdom , out of which all that believe in him , ( who is the king of eternal and immortal glory ) comes to receive of his wisdom , of his life , of his power , vertue , righteousness , and comes to enjoy him , who is the fulness that filleth all things , whether visible or invisible ; whether terrestrial , or coelestial ; his power is over all , his dominion is over all , who is eternally blessedness it self , and felicity it self ; who makes all that believe in him to partake of his kingdom , of his grace , of his power , of his dignity , of his dominion , and of his glory coelestial ; but these things are hid from the world , who are not redeemed from the earth , neither never looks to be while they are in the body : unto such i say , gods kingdom you shall never see nor enjoy , while you are in that faith which is reprobate , but may be truly called unbelief , although you imagine a glory , and a kingdom in your earthly minds , and dream of a thing to come , suitable unto that wherein your glory now standeth ; but that will all fail ▪ and those imaginations will be confounded , and dissolved into nothing , because they are centred in that which is out of the truth , christ , and so are without ground or bottom , and are out of that which should give you the sight and knowledge of god in your selves and his kingdom . christ when he taught them that followed him , exhorted them , that first of all they might seek the kingdome of god , even while they were in the body , mat. . & . the pharisees were gazing abroad in their earthly knowledge , although they had the scripture that declared of gods kingdome , yet they knew it not ; and this generation is the same who are in the same nature , and in the same wisdome which is earthly and litteral , and they are imagining as the jewes were , and are , loe here , and loe there , in this observation and the other , and look to see it there . nay christ said , the kingdome of god is within you to the pharisees : he bad them and others seek it first ; what strange doctrine was this , might the pharisees say ; he saith , the kingdome of god is within us , and yet bids us seek it : need we seek that which is in us , may professors say ? yea , it 's like a pearl hid in the field ; it s like a grain of mustard-seed among many great seeds , which is not easily found ; it 's like a piece of silver lost in the house among much rubbish , till that be swept away , thou wilt not find it ; thou must dig deep , sweep clean , search narrowly before thou find it ; although he did say to the pharisees , the kingdom of god is within you , he did not say they were possessors of it , or that it was theirs ; but to the disciples whom he taught to pray in faith thy kingdome come , and they came to find it ; that which they prayed for , that pearl , that groat , that grain of mustard-seed which it was like , and having found it , and believed in it , he saith unto them , mat. . . blessed are the poor in spirit , for theirs is the kingdom of god. and in luke . . and he lift up his eyes on his disciples and said , blessed be ye poor , for yours is the kingdom of god. they had seen it , and were possessors of it , it was theirs . and christ said unto his disciples , there are some of you standing here that shal not taste of death till ye see the kingdom of god come in power . and his words were fulfilled ; they declared what they had felt and seen ; and some of them said , the kingdome of god is not in word but in power . and paul to the romans writes , rom. . . who was also made partakers of the same power and the same kingdome ; he spoke his knowledge of it , and sayd . it 's not meat nor drink , but righteousnesse and peace and joy in the holy ghost . and the colossions who had waited for it , and believed in that through which it was revealed ; the apostle was in the same faith , coloss. . . & . who hath made us meet partakers of the inheritance of the saints in light , who hath delivered us from the power of darknesse , and hath transformed us into the kingdome of his dear son : and those things were seen in the body , and witnessed in the body : and the apostle to hebrews saith , he that believes is entred into the rest . and this and all these things were feeled within by the seed immortal the birth immortal , and they that witness the birth immortal to live in them : one said , he hath made us joynt-heirs with christ who is the king of eternal glory , and they were joint-heires with him of the kingdome that fades not away , and all that ever comes to see the kingdome of god in the spirit , which is spiritual , must wait in the spirit , and in its manifestation ; that so god and his kingdome , and the things of gods kingdome may be felt and seen and enjoyed in the spirit which is glorious . object . all this which thou hast spoken may some say is the kingdome of grace ; and that we hold there is a two-fold kingdome , the one of grace here , the other of glory hereafter ; which none comes to enjoy glory , or any part of it in this life , or in the body . answ. people hath long been blinded with confused distinctions about names ; and being full of imaginary thoughts and conceptions , have brought forth foolish and unlearned distinctions ; and that which god hath joyned together , they would separate : grace is glorious , and glory is gratious ; he that can receive it , let him ; the kingdome of god , which was like a grain of mustard-seed , afterwards it became a great tree ; the tree in its strength , and glory , and height , is more glorious then when it s in the seed , yet the seed and the tree is in nature , and quality , and kind , one ; if the kingdome be in dominion in purity , and power , and glory , is not here unity ? yet a greater measure , yet still the dominion is one , the power one , the glory one , and the thing one wherein grace standeth and glory standeth , wherein the kingdome standeth ; grace is glorious , eph. . , . having predestinated us unto the adoption of children , and to the praife and glory of his grace wherein he hath made us accepted in the beloved . in the fathers house there are many mansions , places in the kingdome of god , there are many heavenly places , and they that walked to the praise of his grace , came to sit also in heavenly places , eph. . through grace , salvation , through grace glory comes to be revealed in the earth , isa. . . the ear●h is full of his glory ; he that makes heaven and earth glorious , is glory it selfe , from whence grace aud every degree of gloly receives its being ; the least measure of gods strength and power is glorious ; and to be gloried in , in the lord by all that have seen it ; things might be declared which god hath revealed , which is not lawful for me now to utter ; for as one star differs from another in glory , yet all glorious , even so is it with the children of the resurrection , who are quickned and made alive , and raised from the dead , and fashioned like unto his glorious body , partakers of the glory of god , of his kingdome of his power ; the power is his , in which the kingdome stands , the kingdome his , wherein glory stands , the kingdom , power and glory stands all in him who is the glorious god , and the god of eternal glory , who is revealing his power , his kingdome , and grace , and his glory , unto all that patiently wait upon him , in that which yet is as a grain of mustard-seed ; they will come to feel his presence , his power and glory revealed in their hearts , through the spirit , and injoy god in his kingdome , in his power , and in his glory , and through faith shall see the weight of his glory , which god and father of our lord jesus christ will reveal unto all that patiently wait for his appearance , and in his appearance . obj. but some will cry out , grievous blasphemy and error ; what , i think you look for no other glory but in this life , nor for no other kingdome , but what you enjoy in this life ; thus i know dark spirits reasons . answ. the saints looked not af● any other glory but that which stood in eternal life , and in the immortal life , and in the incorruptable life , and the country they sought after , was that which god was the maker and builder of , and they looked and waited to receive of his power in which the kingdome standeth , and did in this life ( i do not say the full weight of glory ) and to know and injoy , and to be made partakers of his eternal dominion and authority , is that which all the saints in measure witnesse , and in due time came to injoy through faith ; for by faith they saw him who was invisible , and the things of his kingdome , which is invisible , spiritual and eternal ; but to speak of the carnal corruptable life in the flesh , who are dead while they live there , that life , neither the kingdome , nor the power , nor the glory of god is revealed to them , not till after the death of that life , and till after the death of him who hath the power of death , which is the devil , which ruleth in the hearts of the children of disobedience , where all the mysteries of gods kingdome is hid from their eyes , and ever shall while in that state ; and so let the serpent be blind , and they that have an eare to hear , blessed is that eare ; for the kingdome of god is come nigh unto many , and the salvation of god , and the power of christ is seen by many , honour and praise unto him everlastingly , who is the onely potentate that puts down all authority under his feet , that god may be all , in all , but first every one must come to feel the kingdome which is as a little grain , in himselfe , and in it believe , before any can come to know the kingdome , or wherein it consists , and after it be known in its measure , yet this is far short of glory in the fulness ; so many may come to be partakers of the power in some measure , yet this is far short of the eternal weight of glory ; he that believes is entred into the rest , and made partakers of the heavenly gift , and of the heavenly power , and of the heavenly grace , which is glorious , and doth witness a heavenly place in christ jesus , and yet many enemies to be subdued , and much of the heavenly habitation , which they see not , which comes to be revealed as there is an abiding in the faith , which stands in gods power , in which the kingdom stands ; the mysteries of god and of his kingdom comes in due time to be revealed , through death they come to be known , ( that is to say ) through the death of death ; for israel the true type , after they passed over jordan , and had taken jericho and ai , and had made an entrance into the land , yet there was many enemies to be subdued , and much land and possessions , which they were not made partakers of long after , even so after there be of the true rest enjoyed and possessed , & an entrance made into it , yet there is many enemies to be subdued , and much of the heavenly inheritance to be enjoyed by them that stand in the power which giveth dominion over sin , the devil , hell and the grave , and they come to be made partakers of god , and so the enmity being slain , man comes to enjoy god who is eternal life , and comes to receive the crown immortal , which god the eternal power and strength giveth in due time , to them that wait in patience and in faith , through which the immortal inheritance comes to be revealed to all the children of light . and so to conclude in few words , this i say unto all , who are longing after god , and waiting to feel his power , keep in your minds to the pure measure of gods holy spirit , and therein wait to see his kingdom , and his dominion , and to be made partakers of it , which brings the world to an end ; and will let you see to the end of it too , before it was , and him who is now glorified with the father in the kindom of god , with the same glory he had with the father before the world began , and who so comes to the end of the world , and to the beginning again , comes to see him and his glory , and the kingdom of glory which fades not away , which who so comes to enjoy , are eternally happy . the end . errors . page . l. . blot out of . p. . l. . for angei . r. angel . p. . l. . for presumptions . r. presumptious . p. . l. . f. he . r. the the same p. l. . for undeclareble . r. undeclarable . p. . l. . f , hit . r. his . p. . l. . f. soul. r. fold . p. . l . f. ntichrists r. antichrists . p. . l. . f. power . r. popery . p. . l. . f. neral . r. funeral . p. . l. . f. our . r. your . p. . l. . f. corrupt ; ble . r. corruptible . p. . l. . r. a moment f. moment . p. . l. . f. cnrst ; r. curst . divine immediate revelation and inspiration, continued in the true church second part. in two treatises: the first being an answer to jo. w. bajer doctor and professor of divinity, so called, at jena in germany, published first in latine, and now in english. the second being an answer to george hicks, stiled doctor of divinity, his sermon preached at oxford, . and printed with the title of, the spirit of enthusiasm exorcised; where this pretended exorcist is detected. together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. by g.k. divine immediate revelation and inspiration, continued in the true church. part . keith, george, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing k estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) divine immediate revelation and inspiration, continued in the true church second part. in two treatises: the first being an answer to jo. w. bajer doctor and professor of divinity, so called, at jena in germany, published first in latine, and now in english. the second being an answer to george hicks, stiled doctor of divinity, his sermon preached at oxford, . and printed with the title of, the spirit of enthusiasm exorcised; where this pretended exorcist is detected. together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. by g.k. divine immediate revelation and inspiration, continued in the true church. part . keith, george, ?- . the second edition. [ ], p. [s.n.], london : printed in the year, . g.k. = george keith. with errata on p. [ ]. reproduction of the original at the bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng baier, johann wilhelm, - -- early works to . hickes, george, - . -- spirit of enthusiasm exorcised -- early works to . revelation -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion divine immediate revelation and inspiration , continued in the true church , second part. in two treatises : the first being an answer to io. w. bajer doctor and professor of divinity , so called , at iena in germany , published first in latine , and now in english. the second being an answer to george hicks , stiled doctor of divinity , his sermon preached at oxford , . and printed with the title of , the spirit of enthusiasm exorcised ; where this pretended exorcist is detected . together , with some testimonies of truth , collected out of diverse ancient writers and fathers , so called . by g. k. the second edition . london , printed in the year , . a preface to the friendly and well-wishing reader the thing which i principally treat of in this my answer to john w. bajer , &c. is of divine immediate revelation and inspiration , its continuance in the church of god in all ages , and of the good consistency and harmony of it , with the frequent and diligent use of the holy scriptures , and all other true means . the which is a theme or subject very necessary and profitable to be handled . and therefore i have somewhat more largely treated of many things belonging to my intended purpose , than a particular answer to the foresaid writer did require , regarding herein a more general profiting of the people , into whose hands , by divine providence , this treatise may come . although nothing , i hope , is omitted , which shall seem needful to a particular answer . but the common advantage and benefit of many , to whom i might be serviceable by this kind of writing , was more before myeyes , than a striek method of answering to every particular . for to overcome an adversary in particulars , doth little contribute to the victory , or gaining the cause that is in controversie ; if at any time he be overcome , it will be said , that he hath badly defended his cause ; and nevertheless of his fall or overthrow , the cause is still judged to stand , and remain untouched . i have therefore more regarded the cause or thing in controversie , than the adversary . and therein , by the grace of god assisting me , i have laboured to show and demonstrate the good and excellent consistency and harmony of divine immediate revelation and inspiration , with the frequent and diligent use of the holy scriptures , and of all other true means . for i did observe , that this was the greatest and almost the only prejudice and impediment that did prevail in the minds of many against divine inward and immediate revelation and inspiration , that this principle being once granted and believed , the use of the holy scripture , and other means shall be abandoned and laid aside , and so by this stratagem or device , the people , under the pretence of spiritual illumination and revelation , shall be led into gross and extream ignorance . this is that therefore , for which i chiefly labour in this treatise , that i may remove , and lay aside , and quite take off that great prejudice of mind that is in many people , and that both divine immediate revelation and inspiration may be established , and the frequent and diligent use of the holy scripture , whether in reading , or hearing , or preaching , or meditating , or praying , or thangksiving , and of all other true means truly appointed of god , may be confirmed . and indeed true divine immediate revelation and inspiration of the holy spirit is so far from making void , or rendring useless and unprofitable the use and exercise of the holy scriptures , or of any other true means , that on the contrary , it is the only thing that makes the use of them effectual and profitable . for why is it , that so much reading , preaching , hearing , praying , &c. in the use and exercise of the holy scripture is so altogether unprofitable unto the greatest part of men , but because they have departed from that divine and holy spirit of god , that where it is received doth inwardly and immediately inlighten and inspire them , and have rejected it as unnecessary and unprofitable ? and hence it is that such gross ignorance of god , and divine things , even in the daily use and exercise of the holy scriptures , doth almost every where reign and prevail among those called christians . but on the other hand , they who imbrace this principle of divine inspiration , and inward immediate revelation , with true and sincere faith , and according unto their faith duly and carefully attend and watch unto , or wait for the holy spirit to inlighten and inspire them , and sincerely do study in all things chastly and purely to obey his holy precepts , and admonitions , and divine motions , they do abundantly witness the said holy spirit to open , and inlighten their understanding , to understand the holy scriptures when they hear them , or read them , or meditate upon them , and exercise their reason , or rational faculties in a sober and moderate way , under a due subjection to the spirit of god , in these or any other profitable things : and also they feel and perceive their hearts and affections led and drawn by the holy spirit , yea kindled and inflamed thereby to love the testimonies and oracles of the holy scriptures , and to value or esteem them above all the riches , delights and honours of the world , whereby it comes to pass , that in reading or hearing them , and meditating on them ; when they are not reading nor hearing , they find great delight , and profit themselves very much in the frequent and diligent use of the scripture , the holy spirit leading them unto the same , and inlightning them , in order to the increasing and promoting holiness of life . now many fall into dangerous and damnable extreams , some on the right and some on the left hand . on this hand these fall , who seem to imbrace the letter of the scripture , but reject and cast off the spirit of god , which only and alone maketh it effectual and profitable , and on this side , most of these called christians at present do miserably transgress , and deceive themselves , and are miserably deceived by their blind teachers and guides ; who depreciate and cry down this most holy and most profitable gift of the divine spirit and light ; and labour to render it among the people as a vile and hurtful thing . but wo , wo , to these blind guides and teachers , whosoever in the day of the lord , unless they timely and seriously repent . and on the other hand , too many ( although fewer in number then the former ) under a pretence of following the spirit inwardly , do either altogether , or at least too much neglect and lay aside , and cast off the use and exercise of the holy scriptures ; and of other good and true means appointed them of god. and this neglect doth not at all proceed from the holy spirit , as if that could or did in the least move them unto the same , but cometh from their ignorance and want of knowledge , and also from loftiness of mind , and spiritual pride , of all which they must also repent , that they may be saved , and come to walk in the way of salvation ; but they who under the specious pretext of the spirit neglect and lay aside the reading of the holy scripture , and meditation thereon , and the use and exercise of other good means , as preachings or declarations of truth in the assemblies of the faithful through holy men , who speak by the holy ghost , and also prayers and supplications , and giving of thanks unto god , both in publick and private , or the pious and christian admonitions , exhortations , and reprehensions of their brethren and elders ; where they are needful , how much sover they make a pretext of the spirit , yet they live not in the holy spirit of god , and they may pretend to have a name to live , with those of the church of sardis , but they are very dead , carnal , rude , and ignorant ; whereas the humble , meek , and faithful servants of god in the first place , they imbrace , love and receive , with great respect the holy spirit of god , and watch , and attend unto the same , and then duely and chastly they regard the holy scriptures , as the instruments , means , organs and vessels of the holy spirit , as the same useth them , and appeareth in them , and so frequently and daily make use of them and of all other means ordained and appointed of god ; and in their so doing find their great profiting to the praise of god , and to the increasing in them divine knowledge and vertue ; for they do well know , and consider , that it is a peculiar work and office of the holy spirit , to expound the holy scriptures unto them ; explain and unfold their mysteries prophecies , and hidden things , and reveal their deep sence , and that sometimes by the means of others preaching unto them , and at other times , by silent and solitary meditation within themselves , which doth not hinder the immediate operation and communication of the holy spirit , but is altogether made effectual thereby ; as is showed at large in this following treatise . and how can they reject the holy scriptures , or their use , to read and hear them , and meditate upon them , who believe that the holy spirit is given them , for that very cause that he may expound unfold and reveal the scriptures unto them ; the holy scripture therefore is not to be rejected , nor laid aside by any , however so much inlightned and replenished with the holy spirit , but greatly to be esteemed and improved according to their great worth . the apostle paul exhorted timothy , who had that excellent gift of the holy spirit to read the holy scripture , and praised him that from his childhood he had known them , and been exercised in them , his faithful parents , to wit , his mother , and grandmother procuring and moving him unto the same ; also the apostles did exercise themselves in reading the scriptures of the prophets , and did bring many excellent places out of them , ( as the holy spirit taught them and opened them ) in their preaching christ , and his gospel , and faith , to convince the unbelieving , and in their epistles unto the faithful they did frequently cite the scriptures of the prophets and did also meditate in them , for the nourishing their hope and consolation , as paul hath expresly affirmed , whatever said he , is written for our cause , it was written , ( whereby he includeth , both himself and all the apostles , as well as other saints ) that we through patience and comfort of the scriptures may have hope ; and if they be writ for the saints , as well as for others , therefore they are to be read , and heard , and meditated upon , by the saints as well as others , by men , and women , old and young , and by young children also , that as it were with their mothers milk they may draw and suck in the most wholesome precepts , institutions and examples of the scripture , and the most profitable histories thereof , for the begetting and forming them unto a good life , by the assistance of the grace of the holy spirit , which shall not be wanting to them who sincerely wish and desire it , for all scripture divinely inspired , and is profitable for doctrine for reproof , for correction , for instruction in righteousness , that the man of god may be perfect , throughly furnished unto every good work , tim. . . . daniel who was a great prophet of god , understood some things out of books and especially out of jeremiah his prophecy , as he himself did testifie . john saith , the things he did write concerning christ , were writ unto men , that they might believe and by believing may attain everlasting life , john . . and therefore the scriptures are given also in order to work or beget faith into christ , in mens hearts , to wit , as a means or instrument thereof in the hand of the spirit , and finally paul saith , that the mistery ( to wit , of the gospel of christ ) which was kept secret , since the world began , but now is made manifest , is by the scriptures of the prophets according to the commandment of the everlasting god to be made known to all nations , for the obedience of faith , rom. . , . and although neither in the age of the apostles ; nor unto this day the outward testimony of the scripture , in the declaration of the gospel is come to all and every one of mankind , yet it shall most certainly come into all before the end of the world and the gospel ( as christ hath declared ) shall be preached to all nations both inwardly , and outwardly , for a testimony ; to the salvation of them that believe , and to the greater condemnation of these who believe not . and surely the time is near wherein god is to visit all nations , with his spirit , light , life , and grace , in a larger measure , than in many ages by-gone , and by the virtue and efficacy of his spirit he will sanctify and bless unto the people the outward testimony of the scriptures , that with spiritual fruit and encrease they may read them , and hear them , and meditate upon them diligently , and this my testimony as concerning the worth and use of the scriptures and of all other true means , appointed of god , the holy spirit assisting , i desired to have published . errata . page . line . read tast , p. . l. . r. airy , p. . l. . r. where p. . l. . r. is christ , p. . l. , , r. books which they contain in so many words , p. . l. . f. primitive r. intimate , p. . l. . r. implanted and ingrafted , p. . l. . r. worthy of belief , p. . l. . r. at least , p. . l. . r. antient writings , p. . l. . r. refuted . the second treatise . page . l. . r. was induced , p. . l. . r. restricted , p. . l. . f. acknowledge r. actually , l. . r. absent , p. . l. . r. to the holy ghost , p. . l. . r. assentiendi , p. . l. , , , r. students , l. . r. them , p. . l. . r. pretend , p. . l. . r. doth only conclude , p. . l. . r. inspired , l. . r. supposed , p. . l. . r. inspiration , p. . l. . r. revelations , p. . l. . r. within , p. . l. . r. at most , l. . r. partly , p. . l. . r. logia , p. . l. . r. and yet i love , p. . l. . r. antoninus . of divine immediate revelation and inspiration . chap. i. my friend and brother in the truth , and country man r. b. being much taken up with another affair , when the dissertation of io. w. bajer , against his apology came to his hand , did earnestly desire me to answer it , as god should give me freedom , and assistance so to do , unto which i found great liberty and clearness of mind given me of god ; in defence of the truth of god and while as i was reading , and weighing the things i had read in the said dissertation , many things did occurr unto me one after another , wherewith to answer . and here i give the reader to understand , that i delayed my answer , for some small time , until i should see , if any other dissertations of the same author should be made publick , and come out against us , as the title of this his first dissertation , gave us occasion enough to expect more shortly to follow . for i thought it would be best , to see his other dissertations , that so either i or r. b. might answer them altogether ; then to spend the more time and labour in answering now one , and then another ; but as yet i have heard of no other dissertations of his published against us . as to the matter it self , i propose this method in answering , so as to observe whatever is said by the adversary whether well or ill , that toucheth the main thing , and hinge of the controversie ( passing by other things superfluous or less necessary , ) and to every one of those to answer distinctly . in the first place , this writer is to be commended above many of our adversaries , for his greater moderation of stile and mind , and because he writeth soberly and fairly of those things , which he imputeth to us as false and erroneous , i shall in charity impute these his mistakes not to flow from hatred , or malice of mind , which is but too frequent in many others , but from some defect of right reason and judgment , and an errour of humane weakness . that in his first paragraph , and title of his dissertation he calleth us enthusiasts , i would know , whether this name or term enthusiasts be in all respects rejected by him , and these of his profession ? or what crime or vice , or thing unworthy of a christian name is contained therein ? for having searched both greek and latine dictionaries and vocabularies , i can find nothing , to make me or any other true christians justly ashamed of the same . for enthusiast , if we consider aright the etymology , or english signification of the word , is one divinely inspired , or breathed upon , moved , and acted . or one in whom god is , in whom god speaketh , whom god teacheth , enlightneth , instructeth , leadeth , moveth , and acteth ; and what i pray is unworthy of a christian man , in all these things ? yea what can befall to a christian , that is more worthy or desireable ? for i am greatly mistaken if our adversary , will not allow all those things to belong to a true christian in a sound and sober sense agreable to scripture . and although some heathens abused this term in their false inspirations received from unclean spirits , as they did also abuse the name of god , this ought not to hinder , but that it may be at last turned to a right use . we know how the papists did throw this same term upon luther , and other well minded men , for preaching up the necessity of the spirits teachings and leadings in those days , by way of derision , and made it a crime . i have also observed , that the socinians , and such as they , call all others in derision enthusiasts who in any wise plead for the grace and illumination of the holy spirit , its being necessary , to the begetting in men true faith , hope and charity . and i have both read and oft heard , the teachers of the episcopal church here in britain brand the presbyterians and calvinists with the same . let any sober man therefore be ashamed to impute that as a crime to another , which is no crime , ( if taken in a right sense , in which only we take it ) and which may be as well imputed to him , as unto us , according to his own concessions laid down by him , in his dissertation , as may be afterwards seen , in its due place . but because this term enthusiast is not contained in the scripture ( although i find it used by clemens alexandrinus and origen in a right sense , viz. for true divine inspiration ) we shall not contend for it , nor affect to have it given to us , yet we would not have it in derision cast upon us , for affirming that all true and sound christians are inspired and indued with the holy spirit , according to their several measures and degrees . moreover , that he saith in his first paragraph , the chief controversie betwixt us , and our adversaries lyeth , in that of inward and immediate revelations , is very true ; for this most noble principle of inward and immediate revelation , being once received and acknowledged , many other excellent doctrines and principles of christian religion are by necessary consequence deduced there from , and all things belonging to the christian religion , whither of theory or practise , by the light and vertue of the said principle of inward and immediate divine revelation do shine , and become clear , and receive their native and lively beauty and lustre . but the said principle being denyed , many other excellent principles are denyed also , and all things belonging to the christian religion , and church of god and christ are obscured and clouded , and as it were involved in most thick night darkness . and hence it is that we confidently affirm , that the one only true foundation of the christian church is god and christ by the holy spirit speaking and shining in the hearts of the faithful , and inspiring them , and communicating unto them his inward and immediate divine revelations , and by the same opening the scriptures , and mysteries of the christian religion , and sanctifying all the means both outward and inward , as of reading , hearing , meditation , and prayer ; and of our whole obedience unto god in all our services , whether inward or outward . upon this rock , which flesh and blood hath not revealed , but the heavenly father hath made manifest in the hearts of the faithful , the true church is built . and whatsoever society or congregation of people is not built upon the same , is not the true church of christ but false and anti-christian , because it is not built upon christ , as well inwardly revealing himself in their hearts , as appearing in heaven , before the father , and interceeding for them . what he addeth in the same paragraph needeth much correction . although ( saith he ) they have many and diverse errours , yet it is manifest by experience , if that one errour of immediate revelation be admitted , it is to no purpose to dispute against their other errours , for men being once perswaded that they have within them , a divine and immediate light of revelation , they will most pertinaciously adhere to all things , which they think to be immediatly revealed unto them by god , whatever can be objected to the contrary . for first , that we have many and diverse errours , he saith it , but doth not prove it : but secondly , suppose that any of us did err in some one thing or another , which is possible , if we be not duely watchful , ( for we are men , and do not judge our selves above the reach or possibility of tentation ) yet it is not manifest by experience that a brother who erreth , may not be reclaimed from his errour unto truth , yea the contrary is manifest by experience . for we have at diverse times , seen our weaker brethren , ( if at any time they have through humane frailty , been tempted and overcome by the spiritual adversary , and have fallen into errour ) happily reclaimed and restored by the pains and labours of others more perfect , and more enlightned , the grace of god assisting and concurring with the same . and supposing that any one should imagine his errour to be the truth , and under the notion of truth , should impute it to inward divine revelation ( for no man who hath the least degree of a sober and sound mind , will impute errour as such to the holy spirit ) yet very good and seasonable means and arguments shall not be wanting to reclaim him unto truth . for we can readily suggest unto him , that it is not always divine inward revelation , which hath an appearance so to be , for satan doth oft transform himself into a false likeness of an angel of light. therefore he who so erreth is to be admonished , that neither lightly , nor carelesly , but weightily and with great diligence he prove and examine that which is presented unto him , under a shew of truth , and that he use all means both inward and outward , and especially apply his mind , to the true divine illumination of the spirit of god which never errs , that is in him , to discover the said errour . for no man hath any errour , if he hath the least grain of piety ; but frequently an inward divine illumination , or revelation , contrary unto the said errour , doth present it self unto his understanding , revealing it , and expelling it , if duely attended , even as the light expelleth or driveth away the darkness , or as the day doth the night . nor are men at this day exposed to greater danger , who profess to follow inward divine revelation then those of old , in the days of the prophets and apostles . now we read in scripture of a certain young prophet , who was deceived by an elder : i ask our adversary , could he not be undeceived . again let him tell me , why are they more in hazard to be deceived , who profess to follow inward divine revelation , then others are who profess to follow the outward divine revelation of the scripture ? for he will not deny that many do fouly err , who confidently boast , that they follow the outward revelation of the scripture . many also embrace error for truth , in natural things professing to follow the guidance of sound natural reason ; can they not therefore be convinced of their errour ? and yet no man will confess that he hath erred in that , wherein he believeth that he hath followed the conduct of right reason . what the adversary writeth in his second and third paragraph , concerning the things in the controversie agreed on by both sides , i have little to answer , or which seem to need any answer . this only i take notice of , that our a dversary doth grant that , that divine revelation , whereby god and the things of his worship , are sufficiently and savingly known , doth come unto men , not by the natural power of humane understanding , but by the supernatural operation of god. for so ( saith he ) our men do profess , on luthers lesser catechism on the third article of the creed . i believe ( say they ) that i cannot confide or trust in the lord iesus christ my lord , or approach , or come unto him any away , by the power of my own reason , but the holy ghost by his gospel hath called me , with his gifts hath enlightned me , &c. the which words if some socinians or pelagians did read , it is a wonder if they should not put on them the brand of enthusiasm , yea of quakerism . for the foresaid words , seem to differ little or nothing from our faith , who in scorn are called quakers , which may be more clearly made apparent afterwards . chap. ii. in his fourth paragraph he propounds the state of the question thus . whether inward and immediate revelation be the common and ordinary way , which god used not only to some men of old , but which he doth always use , even to our very times , unto all men , manifesting unto them the things which are necessary for them to know , in order to their salvation . and a little after , he mentions a twofold divine revelation , the one inward and immediate , for which we contend , the other outward and mediate , viz. the scripture by which he saith , men attain to the knowledge of things necessary to salvation , the holy spirit working in them by that very doctrine . but yet he seems not to me to state the matter of the controversie clearly enough ; for in the former paragraph , as it seemeth he called the supernatural operation of god and the holy spirit , which is necessary unto all believers and that absolutely , divine revelation the which because it is distinct from the outward and mediate , ( as he calls it ) of the scripture , although not contrary unto it , i know not , how he can refuse to acknowledge that the revelation , illumination , and operation of the holy spirit , in the hearts of the faithful , is both inward and immediate . for first , that it is inward he will not deny : secondly , nor will he ( as i judge ) deny that it is immediate , in that sense , wherein both he and all sound and right thinking christians contend against the socinians and pelagians , or any other adversaries of gods grace , that the holy spirit doth immediately , most nearly and identically , by a supernatural operation concurr , in every holy man as well to the forming of every good thought or conception , within mans heart as to the bringing forth every good work outwardly or without . yea and all the most sound teachers in the schools do affirm against durandus , that not only in supernaturals , but even in all natural productions of effects , god almighty doth concurr with all his creatures , immediately , most nearly , and as many say , identically , or in the sameness of operation . nor doth this immediate concourse of god the first cause , hinder or stop the influence , operation , and use of second causes , or of the means , but doth rather establish , corroborate and confirm them . for example , when a man is cured , and restored to health out of a fevour , or any other sickness , by the application of certain outward means , god hath wrought immediatly with those means ; but if the immediate operation of god had been wanting , the man had not been cured : it is therefore piously believed by all pious men , both according to scripture and right reason , that god in whom we live and move and have our being is most present in all his creatures , in heaven and earth , and below the earth , and that he doth impart unto them all , his immediate concurrence , and influence , according to the exigence of every one of them . in the mineral and metallin region , he works immediatly with the minerals and mettals , in the vetegable , with the herbs flowers and trees , and in the animal , he works immediatly with all the living creatures to feed and nourish them . also he feedeth and nourisheth man , not with bread alone , but with every word that cometh out of his mouth . and if this be true , in respect of the natural , and animal life , how exceedingly true is it , in respect of the spiritual and supernatual , which after a peculiar manner is called in scripture the life . i do not therefore understand how our adversary can reject this term immediate from the inward divine illumination or light of god that operates in the hearts of the faithful . but parhaps he will say , he doth not reject the term immediate , as the said immediate concurse and influence of god , is joyned with the means , having an excellent consistency , harmony and concord with them , but that he denyeth such an immediate concourse of god , as excludeth all means , and the use and necessity of them , in regard of the common and ordinary way of gods working , or at least doth not require them as necessary . now if this be the mind of our adversary , he ought to have explained it in his dissertation , and not to have rejected the term immediate , without all distinction and limitation . but i answer moreover , that we are so far from rejecting any true means in order to the attaining the true and saving knowledge of god , that we most gladly receive all means both inward and outward ; and both the book of the scripture , and the book of the creatures , as blessings and gifts of god. we do also acknowledge , that in respect of the more special heads and doctrines of the christian religion , the scripture is necessary , both by necessity of precept and also of means , and in what cases , the scriptures are not absolutely necessary , yet they are very profitable unto all , even unto the most spiritual and perfect . and therefore the use of the holy scripture is not to be rejected or laid aside by none so long as this mortal life endureth ; and this upon the matter , r. b. hath sufficiently granted , and that it may be the better known , in what special doctrines of the christian religion we hold the use of the scripture to be necessary unto us , we grant , first , that the whole history of the creation , and of all the ages from adam unto christ ; and of all the great works of god , in building , preserving , nourishing , and encreasing his church in all those ages , unto christ and unto the end of the age of the apostles is made known unto us , by benefit of the scripture of the old and new testament , the inward divine revelation , and illumination of the holy spirit , working together with the scripture , and begetting in our minds and hearts the saving knowledge and faith of all these things . secondly , all these most excellent prophecies , both , and that especially , concerning christ , his coming in the flesh , and his spiritual kingdom in the hearts of the faithful , and also concerning many other things very necessary to be known and believed , are made known unto us by the help of the scripture , the foresaid inward divine revelation , and illumination of the holy spirit , working with the scripture , and begetting in us the saving knowledge and belief of those things , and here the holy spirit is the principal cause , and the scripture a means and instrument . thirdly , the knowledge of those most excellent examples , of the vertues , and vertuous and holy living of the saints , that greatly conduce , by the working of the holy spirit , to frame and fashion us , after the same manner , and to ingraft and implant in us the same divine vertues and graces . fourthly , the knowledge of many mysteries , as of christ , his being both god and man , his being born in the flesh of a virgin , his being crucified and becoming a propitiatory sacrifice for our sins , his resurrection , ascension , and glorification , and pouring out of his spirit , and the fulfilling of all these things , many ages ago , as they were foretold , also the mysterys of election , vocation , justification , and of the regeneration of the saints , and of their spiritual ingrafting into christ through the same , and the mystery of the resurrection of the body , and its glorification at the last day , with many other secrets and hidden things of the christian religion . fifthly , the knowledge of diverse gospel precepts , leading and carrying on the true travellers into a gospel and spiritual life , until he arrive at a perfect man. sixthly , the knowledge of diverse gospel promises , wherby we become partakers , not only of the divine life and nature , in this world , but shall injoy most abundantly , everlasting happiness and felicity in the world to come . i say the knowledge of all these things , and of many more , ( which to recite all one by one were too long ) is conveyed unto us , by the scriptures testimony , as we are exercised in reading , and hearing , and meditating on them ; the foresaid inward divine revelation , and inspiration , working , as is said , together with the scriptures , which can only beget in us the saving knowledge and belief of all these things . it may now be asked , what remaineth to be revealed by the holy spirit , inwardly inspiring and illuminating us , the scriptures not concurring so much as means and instruments , at least immediatly , and formally , in the very act of knowledge , as touching the things revealed . i answer , the experimental and sensible knowledge of god , that is no ways obvious to the outward senses , but to the inward and spiritual ; whereby god himself in christ , and christ himself in his life , light , vertue and spirit , is most inwardly felt , seen , and heard , and a most sweet tast of him is received , above all that the natural man can conceive of him , and this is that most inward magisterie or teaching of the inward master , of which augustin makes mention , lib. . de trinit . cap. . and it is that also of which the apostle paul said , eye hath not seen , nor ear heard , nor hath it entred into mans heart to conceive the things which god hath prepared for them who love him , but god ( saith he ) hath revealed them to us by his spirit : this is that hidden manna , and white-stone , which no man knoweth , save he who hath it . and for the more full and clear understanding of this thing , let the reader take notice , that there is a twofold knowledge of things whether natural and visible , or of spiritual , divine and invisible . there is one knowledge of things , which is not received by the things themselves , but by the signs of them , and such a knowledge is abstractive , remote , and mediate , and therefore is very obscure , another knowledge there is which is not obtained by the signs of the things , but by the things themselves immediately perceived ; and this sort of knowledge is intuitive , most near , and immediate , and therefore much more excellent and pleasant than that other . note secondly , that all words and names of divine things , and consequently all the words and names of the scripture , are not the divine things themselves , the words and names of god and christ are not god and christ , are not the light , life , and power of god ; to speak properly , they are not the spirit of god , the love of god , the peace and joy of god , the righteousness , and holiness , and kingdom of god , if we will speak properly , and without a figure . and even in natural things the words and names of them , do not give us an intuitive , clear , and immediate knowledge of them , but abstractive , remote , and mediate , as when one heareth or readeth of the kingdom of italy , of the city of rome , or ierusalem , not having seen that kingdom or these cities , his knowledge of them is only abstractive , or discursive , obtained by the signs of their names and words . but when afterwards , by the reading and hearing of those places , his desire is kindled to see them , and that he travelleth into them ; when he is come thither , he now seeth , what only before he read or heard of , and he converseth face to face with the citizens of those places , he tasteth of the delightful fruits of the country , and eateth and drinketh abundantly of them , this last sort of knowledge is intuitive , most near and immediate and so more excellent , more clear , and more pleasant , then the former , only by hear-say and report . now if it be a more excellent and desirable knowledge to know a natural thing , and that which is visible , by seeing and perceiving the thing it self , without and beyond all signs of words , and names whatsoever , than only to know it by the external signs of words , in reading , hearing and meditating on them ; how much more desirable , and clear , and more delightful shall that knowledge be of god and christ , whereby god and christ is seen and heard , smelled , tasted and felt , yea touched and apprehended , by the most inward parts of the soul , in smost sweet embraces . and let none object unto me that such a knowledge of god belongeth not unto the saints , in this mortal life , but is reserved for heaven , and the world to come , for i answer , that a first fruits , pledge and earnest of it are communicated to the saints , in this mortal life by the lord which is abundantly clear , both out of many places of scripture , and also from the many experiences of many thousands of the saints in all ages , for the places of scripture see but these few that follow , psal. . . pet. . . matth. . . cor. . . eph. . , . again the inward operations , inspirations , and illuminations of the holy spirit , when they are present in the hearts of the faithful , without any outward teacher or signs of words whatsoever , make evidence unto themselves , and by their own self-evidence beget a most certain and clear knowledge of themselves in the souls of those who have them , even as if one doth take hony , milk or wine , he needeth not to use the signs of words and names , to perceive them , but rather in quietness and silence , without the noise or whisper of words he doth better perceive those things , and enjoyeth the sweetness , virtue and benefit of them . and so indeed god in christ , and with christ in a deep silence as well inward as outward of all words , ( the discursive thoughts , and reasonings of the mind being also excluded for some time , ) is much better , and more clearly and delightfully felt and known then by all the words , that the tongues of men and angels ever did utter . but is therefore the use and exercise of the scripture words , in reading , hearing and meditation of them to be rejected and laid aside ? nothing less , only the faithful soul following its inward guide , the holy spirit is led from that exercise of useing the scripture words , for some time , unto another kind of more noble exercise and life , as it were from labour unto rest , and as it were from the six days working , it is led into this pleasant sabbath , yea from all its other exercises whether outward or inward , ( where the scriptures have a good place and service ) it is brought into this rest and sabbath , and spiritual sleep so to speak , where , with iacob , it seeth the heavens opened , and as it were the angels of god ascending and descending . nor is this to reject the scripture or its use and exercise , if at any time , the soul is led from that unto another exercise , wherein the scripture hath not immediate place . as he doth not reject preaching , who ▪ from preaching passeth unto prayer , nor doth he reject prayer , who from that passeth unto singing and blessing or praising the blessed name of god. nor doth a man reject his studies , who leaving them at certain times , goeth to rest and sleep , or to refresh himself with meat and drink , and many such examples may be brought . but if it be further enquired , what the use of the scriptures can be to a man , who hath received , such an immediate knowledge of god , as doth not in many things depend immediately upon the use and exercise of the scripture . i answer , the powers or faculties of the soul are various , some inferiour , as the imaginative , and discursive , and some superiour , as the intuitive , and from the good and right use of the inferior powers , whose proper object are the words of scripture , or any other words proceeding from the same spirit , the soul is carried , unto the use and exercise of its superior , or most supream power , which is the intuitive , whose proper object is god and christ , with his divine riches and gifts , without and beyond all words . now it is the will of god , that not one only power of our souls be exercised in the knowing and worshiping of him , but all the powers and faculties or abilities of our souls both the low , and high , yea and our whole man , inward and outward . and therefore the most bountiful and gracious god hath provided sutable and fit objects , unto every power of the soul ; unto the highest he hath prepared himself in his son christ , to be seen and enjoyed by the soul , without those veils and coverings of words , but to the inferiour and lower powers of our souls , he hath provided the words without which they could not reach to that knowledge or apprehension of god. and moreover by reading and hearing these most sweet and excellent testimonies of scripture , our outward man is piously and holily employed , the holy spirit concurring , and when the words pass or extend into outward good works and deeds , then not only the tongue and ears , but the hands and feet , and whole body is duely and fitly exercised in the service of god. and by these inferiour exercises , ( the holy spirit leading and assisting , ) because of the connexion and union of the powers of the soul , we are brought into the divine vision ; for the things which we read and hear in the scripture , ( the holy spirit cooperating ) excite our attention , attention exciteth memory , memory exciteth the imagination ( viz. not the vain every imagination , but that which is a natural faculty of the soul given it of god ) the imagination exciteth the reason , or reasonable and discursive facultie , and reason exciteth in us the love and desire of seeing ; and lastly , this love and desire exciteth vision it self or the intuitive faculty and power of the soul , whereby god himself , that most desireable good , and most delightful object is seen ( as he is pleased to reveal himself , and not otherwise ) and enjoyed , yea and as it were with both the arms of the soul is held and embraced , for some space of time , but this intuitive power of the soul , whereby god is seen , is blinded and shut up in all unregenerated and unsanctified men . and thus the soul is led , as it were , through those six daies , or steps of labour , of its inferiour powers , in reading , hearing , and meditating on the scriptures , and practising , what it reads of the practical part , in the leadings and enablings of god's holy spirit , until it cometh unto the sweet sabbath and rest of the divine fruition . and this is that state , of which augustine seemeth to speak , lib. . de doctrina christiana , cap. . saying , a man that is endued with faith , hope , and love , and holdeth them firmly , needeth not the scriptures , but to instruct others ; that is , as i understand , in respect of that supreme power of his soul , whereby he reacheth unto god , and apprehendeth him , with faith , hope and love , far beyond and above all manner or measure of words , he needeth not the scriptures , although he needeth them in regard of his inferiour powers , as well for his own instruction , as for the instruction of others . and in his first book de consensu evangelistarum cap. . discoursing of the active and contemplative vertue , he saith thus , in this mortal life , that , to wit , the active vertue , is in the work of a good conversation , but this , to wit , the contemplative is more in faith , and with some darkly as in a glass , and in part , in some vision of the unchangeable truth . these two vertues are figuratively understood in jacob 's two wives , for lea signifieth labouring , and rachel signifieth the beginning of vision : thus augustine , than which what can be more clear as belonging to the present question . and luther also , ( as appeareth out of a book published in high-dutch , anno . called the harmony or concord ) did assert , such an inward illumination and inspiration immediate of god , which did teach the faithful above all books and outward hearing , by vertue of which they needed not the books of the scripture , but to prove unto others , that it is so written . and he said , that a man , so taught , and inlightned of god , was above all law , to wit , outward in a sermon of his on pentecost . and in the same sermon he describeth the second law , not to be of the letter , but of the spirit , not pronounced with the mouth , nor writ with pen and ink , but to be the holy spirit himself , or at least his work , which he worketh in the heart . and in a sermon of his upon the magnificat , he saith , no man can know god or his word aright , who doth not receive it immediately from the holy spirit . note here , that the term immediate is used by luther . again , on the fourth psalm he saith , faith is well called the light of god's countenance , because it is an illumination divinely inspired into our mind , and a certain ray of the divinity infused into the heart of the believer , whereby every one who is saved , is directed and saved . again in his postill . dom . . serm. . speaking of faith as aforesaid , he saith , the preached word is to be ruled by faith , and not faith by the preached word . and after , all doctrines are to be grounded on faith , ( to wit , that divine illumination inspired into the mind ) for faith is the touchstone , measuring line , rule , and ballance , wherewith all doctrines are to be weighed , proved , and judged . and on the th psalm , the words of the lord are pure words . ; he saith , the prophet david here doth not speak of the scripture , but specially of the word of god , and they are then the words or speeches of the lord , when he speaketh them in us , as he did in the apostles : and in his sermon on pentecost he saith , it is necessary that god speak to thee in thy heart , and that is gods word , otherwise the word of god remaineth unspoken . what can be more clearly said for immediate inspirations and illuminations , or who can be a greater enthusiast than luther , according to the aforesaid words . i know indeed that luther spoke and writ many things against false enthusiasts , who did vaunt and boast of their revelations and inspirations that were false and contrary to scripture , which yet doth not hinder but that luther might be a true enthusiast , even as he may be a true christian , who writeth against false , or christians falsely so called . chap. iii , in his fifth paragraph he findeth fault with r. b. his words , for saying , where outward means are wanting , god himself infinitely good and merciful , is present to supply their defect , as to the salvation of souls ; and that gods immediate help is present unto all , and that god doth prevent the use of means ; by the inward and immediate motions , influences , and illuminations of his spirit . this is that ( saith our adversary ) in which we dissent from him : to whom i answer , if in this ye dissent from him , ye also dissent from your ancestor luther on the same question : for he , in his commentary upon the epistle to the galatians , cap. . enquiring of infants and dumb persons how they believe ; doth answer with ierome , that nothing is deaf unto the word of god , nor void of hearing , which speaketh not unto the outward ears , but these , of which it is said , he who hath ears to hear , let him hear . again , that the adversary denyeth , that god doth prevent or go before the use of means , by his inward illumination and operation ; he dissenteth from augustine ( as well as from scripture ) lib. . de consensu evangelist . where he thus expoundeth the words of christ , matth. . . i will go before you into galilee . this saying is to be taken ( saith he ) prophetically . for galilee signifieth either transmigration , or revelation : according then to its first signification of transmigration , what other thing doth occur to be understood than this , that the grace of christ was to pass over from the people of israel into the gentiles , to whom the apostles when they should preach , if the lord had not prepared the way in their hearts , they would not have believed the gospel preached by them , and this should be understood by these words , he shall go before you into galilee . but according to the second interpretation of the word galilee , its signifying revelation , it is to be understood of christ not in the form of a servant , but in that wherein he is equal to the father , which he promised in john to such as loved him , when he said , i shall love him , and show my self unto him : to wit , not according to what they then saw , and as after his resurrection , he appeared with the prints of his wounds , both to be seen and touched ; but according unto that ineffable light , whereby he doth enlighten every man that cometh into the world , according to which he shineth in darkness , and the darkness doth not comprehend him . where let the reader notice , how that augustine believed that christ did go before the outward preaching of the gospel , with his divine grace and revelation in the hearts of the gentiles : and if god be not present to his creature to supply the defect of outward means , and yet damn the creature ; is not this to render god unmerciful , and a hard master , and unjust , who is yet most merciful , meek , just and benevolent to all his creatures ? i thought these called lutherans , who are so zealous against the calvinistical decree of absolute reprobation ; had been more humane and merciful towards mankind ; but now so far as i can gather from the words of our adversary , they are fallen into the same pit with the calvinists ▪ or at least as bad : for if so many thousands , who want the outward means , be damned eternally for the want of them ; this so miserable a case should seem to proceed from want of love in god towards them , and because he did not love them , therefore he did reprobate and reject them . i know not how the adversary can save himself from falling into the deep ditch of the calvinistical doctrine of absolute reprobation . but hath not christ died for all men ? if so , he hath then dyed for those who want the outward means , and what hath christ gained for them by his death , if nothing of his grace either already given them , or afterwards to be given , hath he not then dyed for them in vain ? but doth not the scripture say , that god hath his elect ones in every corner and part of the whole world , whither he is to send his angels to gather them together , even the children of god every where dispers'd . and yet the outward preaching of the gospel is not yet gone to all the parts of the earth : and what shall become of these good and honest gentiles , such as cornelius was before peter preached the gospel outwardly to him ? for do not peters words plainly imply that there were many such good and honest men , fearing god and working righteousness , who were acceptable unto god through christ , although they had not heard of christ as yet outwardly . again , what was to be done with that good ground which was good before the seed was cast into it ; and whence was it , that the ground was good , before the outward preaching of the gospel ? and what did christ signifie by that good ground in the parable , but men of a good and honest heart ? suppose then , that some of these were prevented by death , long before the outward preaching did come to their ears , which is to be supposed in many , by reason of the shortness of humane life ; shall therefore all these good men , together with the bad and wicked , be damned eternally ? let every pious and sober man be ashamed so to conclude . in his sixth paragraph , he seemeth in part to acknowledge r. b. his distinction , between divine general revelation and special ; but he differeth herein , that he will not have that general revelation made to the gentiles to be supernatural but natural , nor immediate but mediate , beside the inward or ingrafted notions of truth importing also an acquired knowledge by the things created , and outwardly presented , and the information and teaching of others concurring . but as concerning the latter , it followeth not that that revelation was not immediate , because these gentiles had also an acquired knowledge by the things created , &c. for these two are not contradictory , to wit , one knowledge immediate and implanted in them , and another acquired ; but they both consist very well together . and concerning the first , he doth indeed affirm , that the said general revelation is only natural , and not supernatural ; but he hath not so much as essayed to prove it . now as to that question , whether that general revelation be natural or supernatural ; it may be answered , that in a different respect it is both natural and supernatural : natural in respect of the subject of its inherence ; for many things receive their denomination from the subject of inherence , as some vessels are called golden , others silver , others brass , according to the diversity of their subject matter . now god hath planted or sown this general divine revelation or law in the very nature of man , and it is therefore called by iames 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innate word , or the word planted in our nature , which is as the ark unto which god hath committed this divine law to be preserved . but it is supernatural in respect of its original author , and efficient cause : for from whence cometh this law placed in all souls , but from that supreme lord and father of all souls , and therefore it is called by philo the jew , an infallible law and incorruptible , printed in the immortal mind by an immortal nature : and by plutarch , a faith ingrasted or innate into every reasonable creature , living in the soul , and never leaving the soul destitute of guidance . again , this law or revelation is deservedly to be reputed supernatural , because it is the law of god , and whoever doth transgress it , he doth transgress the will of the most high god : this law therefore is above the soul , and the souls nature , which ought to be subject unto the said law , and consequently it is supernatural . and lastly , because mans whole nature in the fall is corrupted , but this law doth remain in the soul uncorrupted ; therefore it proceedeth not from mans nature , but from a more noble original and fountain : for who can bring such a clean thing as this law is , out of that which is so unclean as mans corrupted nature ? and indeed augustine doth well discourse on this same purpose , lib. . de trinit . cap. . man ( saith he ) is admonished to turn to the lord , as unto that light , with which he was touched , when he was departed from him . for hence it is , that even the wicked think upon eternity , and do both reprove and commend many things in the manners of men . but by what rules judge they of those things , but such as in which they see how every one should live , although they themselves do not so live ? when do they see them ? not in their nature , seeing they see them with a mind , but it is manifest their minds are changeable , whereas they see that these rules are unchangeable , which every one may see in them . nor yet do they see them in the habit of their mind , because these are rules of righteousness , but it is manifest their minds are unrighteous , ( note ) where then are these rules writ where he who is unjust , knoweth what is just , where he understandeth that he ought to have that which he hath not ? where are they therefore writ , but in the book of that light which is called the truth , whence every just law is described , and is transferred into the heart of man , who worketh righteousness not by motion , as from one place to another , but by impression , as the image passeth from the seal into the wax , and yet leaveth not the seal . thus augustine , again , in this same paragraph he blameth r.b. for saying , that the general revelation doth suffice unto salvation , although the special doth not come , nor be adjoyned thereunto . but granting that he who hath faithfully obeyed and followed the general revelation , be in a safe state , as to the present , and hath a firm and sure hope of future happiness ; yet this doth not hinder but in order to obtain a more perfect state through christ , of eternal life , the special revelation is necessary , as is plain in the example of cornelius , to whom the apostle peter behoved to be sent , who was to preach unto him words concerning christ , by which ( as the angel said , acts . . ) he and his house were to be saved . chap. iv. in his seventh and eighth paragraphs , he saith little or nothing more , than what he had formerly delivered concerning the state of the controversie , to wit , whether immediate divine revelations be the principle of knowing god , and divine things , in respect of all men , and for all times . but divers other things remain as necessary to be opened , for the more clear stating the controversie : first , as to the principle of knowledg , which is either primary , or secundary ; or which is to the same effect , principal , or subordinate . now as concerning the subordinate and secundary principle , we deny not , but that the scriptures are a subordinate and secundary principle of knowing divine doctrines and truths , as concerning god and christ ; but still we contend for the holy spirit , inlightning , inspiring , and by its life giving vigour , and vertue , effectually working in the souls of men , as the principal or primary : and let the adversary tell me , seeing he doth acknowledge that the inward illumination and operation of the holy spirit , is absolutely necessary to the obtaining any saving knowledge of god ; whether he doth not believe , that the holy spirit inwardly operating and inlightning the minds of believers , is the primary principle of divine knowledge ? or will he say , that the scriptures are the primary principle , and that the holy spirit is but the secundary and subordinate , which last , as being too absurd and offensive to christian ears , i hope , he will abhor to affirm . secondly , as concerning the term of inward revelation , the strife or controversie is to be removed ; for why should we contend in meer words , if we be agreed in the same sence as to the verity of the thing : first , he doth acknowledge , that the inward illuminations of the holy spirit are absolutely necessary to beget the saving knowledge of god , and divine things in mens minds . secondly , he granteth that these inward illuminations of the holy spirit , are not only effective , but also that they are objective , as being real objects proposed to the mind , and moving it to the assent of truth : for so he doth in his thirty second paragraph expresly affirm , that god , or the spirit revealing , doth not only work efficiently on the intellectual faculty , to bring forth or produce the act of believing ; but doth also move the mind objectively , or by a formal representation of an object , determine the vnderstanding to assent . , thus he. wherein , so far as i can understand , or reach , he doth acknowledge that the inward illumination of the holy spirit , is revelation properly so called . for by inward revelation we do not understand any other thing , than that the holy spirit works not only efficiently , or as an efficient cause upon our understanding , to beget in us true divine knowledge and faith ; but that he also moves objectively , or by a formal representation of the object , determines our understanding to assent . for what is it in general to reveal , but to propose the object revealed to our perceptive faculty , and so in particular , he who doth propose the outward visible objects to my sight , he is properly enough said to reveal unto me these visibles , and the same is to be understood of the objects of the other outward senses . and surely according to scripture phrase , the inward illustrations and illuminations of the holy spirit , produced in the hearts of the faithful , are called revelations ; in respect of which , the holy spirit in scripture is called , the spirit of wisdom and revelation , eph. . . as he doth illustrate and illuminate the hearts of the faithful : and paul , writing of the state of his conversion , affirmeth ; that god had revealed his son in him , the which in some manner and degree , may be said of every converted man. as yet therefore we agree well enough , as i suppose , in forming the state of the controversie . it remaineth then , thirdly , that we discuss or consider this term immediate a little more fully , wherein alone almost the strife of the controversie seemeth to be placed ; the which , although at first view it may seem great , yet afterwards laying aside prejudice , it may appear to be little , if any . that it may therefore be more clearly understood , what is signified by this term immediate , i desire the reader to take notice , that immediate doth signifie two very different things : one is , the absence of all means or medium's in the producing any effect . hence , god the great creator , is rightly said to have produced or created his creatures immediately , because there was no medium or mean , existing ( save only his word and spirit ) whereby to create them . but this signification of the word , or term , immediate , is too strait and narrow ; and perhaps agreeth to no other operation , than to the creation and conservation of the world by god , that infinite and supreme cause , unless we add those divine miracles , and other marvellous things which god did of old , and yet doth , without the use or concurrence of means . the second , or other signification of the word immediate , doth not import the absence of the mean , or medium ; but the intimate application , or concurrence of the principal and primary cause , unto the secundary ; together with the mean , or means , in the operation . again , the medium , or mean , is either continued or discontinued : the continued mean , i call that mean which is continued , or continually and closely is conjoyned in working with the cause , both principal and subordinate : but the discontinued mean is that which is not continued , or conjoyned in the working , with the primary and principal cause ; but either works nothing at all , or worketh only with the secundary cause ; while as the principal and primary cause worketh nothing with the said mean , but suspendeth and withdraweth its concourse and influence , that is requisite to the producing the effect aright . now the continued mean , or medium , hindereth not , that the action or operation of the principal and primary cause , be said to be immediate : hence immediate is as much as to be in medio , i. e. in the mean , and therefore when god is said to be in the midst of the faithful , so that by his presence in the midst of them , or he mediating and intervening , they perform all their works ; he is rightly and properly said immediately to work in them , and to inspire and inlighten them . now that the continued mean hinders not the immediate operation of the principal cause , many examples might be produced to show it : i shall give an instance in some few which follow . the sun doth immediately inlighten our eyes , and shine upon the visible objects , and yet it doth this by means of the air , and sometimes by means of the chrystal , or glass of the window . but because the air , and glass , or other diaphanous and transparent mediums are continued with the suns illumination , the said illumination is immediate , and is commonly acknowledged so to be . again , when the husbandman laboureth in his field , using many means , as ploughing , digging , sowing , watering , or reaping and gathering his corn , the sun doth immediately inlighten him , and shine upon his labours ; by vertue and assistance of which illumination , he still laboureth . here we see , the making use of many means , doth not hinder the immediate illumination and operation of the sun upon the husbandman and his labours , but all these means , and the use of them , doth very well agree with the suns immediate illumination , and as it were , revelation , and the one is perfited and established by the other : for as the labouring and using these outward means , cannot be rightly performed , and do not profit or avail , without the suns influence and operation ; so unless the said husbandman doth labour in his field , plow , dig , sow , and perform other necessary actions for the labouring his ground ; the suns illumination , or operation , although immediate , shall little avail him . another example i shall give , in the daily mutual conversation of men one with another . when one man speaks to another face to face , they both hear and see each other immediately , and yet this hearing and seeing of one another , is not without the use and intervening of many means , or mediums ; for both the voice and image of those men immediately so conversing , are conveyed from one to another , not only by means of the air , but also of many organs of the eyes and ears . it now remaineth to apply these examples , or similitudes , to the present purpose of immediate revelation , and the illumination of the holy spirit . do not our adversaries grant , that god doth so inlighten the minds and inward eyes of the faithful , with his light and illumination ( who is the inward , spiritual , and invisible sun of the soul ) as the outward and worldly sun doth inlighten our outward eyes ? i suppose , this they will grant . again , is not god , who is the light and life of the faithful , as closely and intimately present , or rather indeed much more present with his people , as the outward sun is to our body and outward man ? doth not the spirit of god , which is of a most subtle and penetrating nature , and his light , life , and virtue , more perfectly go through and penetrate all means ; than the outward illumination of the sun can penetrate or pierce through the air , or most clear and transparent glass or chrystal ? is not god most inwardly present in all his creatures , and most near and close unto them ? is he not more near unto us , than all means however so near ? but it may be answered , that god worketh in us , using many and various means , as reading of the scriptures , preaching , hearing , meditation , prayer , sometimes one and sometimes another , and at other times divers joyned together . this is granted , but all this hinders not , that the operation and illumination of god in the use of those means , is immediate : for if the use of all means in every respect be taken away in gods instructing , teaching , inspiring and inlightning men ; i know not , if it can be proved clearly , that any man , whether prophet or apostle , was immediately inlightned or inspired by the holy spirit , with special revelation : for besides that many of the prophets were taught of god by the means and ministry of angels , and that iohn the apostle had his visions of the revelation , when he was banished into the isle of patmos , by means of an angel sent by christ unto him ; what prophet or apostle ever was of god , or of christ , but made use of means ? was not prayer ( sometimes both mental and vocal , sometimes only mental ) a general and universal mean , which both prophets and apostles used , and that frequently , to obtain their divine inspirations and revelations ? do we not read , how moses besought the lord , that he might see his glory ? the which most sweet and blessed vision he obtained by means of his prayer , and the same is to be understood of the other prophets . and did not the apostles continue with one accord in prayer , at a certain place , betwixt the time of christ his ascending into heaven , and the giving of the holy ghost on the day of pentecost . and did they not obtain that most excellent gift of the holy spirit by means of their prayer ? and did not cornelius and his friends receive the holy spirit , by means of peter his preaching ? and the like did frequently come to pass to the primitive disciples , by means of the apostles preaching , and laying on of their hands ? did not christ inspire the apostles immediately , before his ascension , by means of his outward preaching unto them , and laying his hands on them ? did not the apostles minister one to another ( after they had received the holy spirit ) of the word of life , and did edifie and build up one another ? had not the prophets of old , schools ; and there did prophesie , and preach , and pray , and by using these means , the gift and spirit of prophesie came upon many hearers immediately ? surely few or none of the prophets or apostles , but at times were outwardly taught : adam , the first prophet , instructed abel and seth ; seth instructed his children , and they again their children , at least some of them , until noah ; and noah instructed some of his posterity , and they again of theirs until abraham ; for without all controversie both abraham and moses learned some things by outward teaching , from their forefathers , of god , and divine things ; which yet did not hinder , but that they also were immediately inspired and taught of god themselves ; yea , the outward teaching did further them , and , by its virtue , did prepare their minds to receive their divine inspirations . but put the case , that some of them did not hear any thing taught them outwardly , by mans voice , as in the case of adam , when he was alone ? did he or they therefore use no means , to obtain their revelations ? or did god use no means , when he did communicate unto ▪ them those revelations and inspirations ? did he not always use their souls and minds , at least , as means and instruments , when he did inspire them ; as he did use their tongues and lips , to speak forth , and their hands to bring forth , in writing their prophecies , vissons , and revelations ? for that the souls and minds of the prophets , and their intellectual faculties or powers , were not altogether passive ( and suppose they had been passive altogether , yet they might be accounted passive means ) but were partly active ; is clearly enough manifest from the diversity of style and phrase of speaking and writing , that doth occur both in the prophets and apostles ? for isaias doth after another manner of style , express his visions and revelations , than amos : and among the apostles , paul , and matthew , and iohn , do differ in their style and manner of expression . the which diversity of style and manner of speech , did proceed from the different qualifications and endowments of their minds : for as the spirit of god findeth any man furnished or endued with gifts , whether natural or acquired ; so he worketh upon him accordingly , sanctifying those gifts , and making use of them as means , in his work and service . again , that the souls and minds of the prophets might be rendred apt and fit , to be used by god as his instruments and means , both to receive and convey the revelations of his will ; how many , and how great preparations and purifications did they require ; all which might be called means ? yea , with what watchings , fastings , prayers , and wrestlings , against all inward impurities , and evil and unclean suggestions and temptations of the devil , did they labour both day and night ? how soberly , how holily , how chastly , how purely , how obediently , behoved they to walk , and have their conversation , in all gods commandments , both in respect of the inward and outward man , that they might be approved ministers and prophets of god ? and therefore , never any prophet of god , who was true and faithful , whom god inspired immediately , but used divers sorts of means : and did not some of the prophets under the law , make use of minstrels , as means , to fit or dispose them to prophecy , in that legal and shadowy dispensation ? and david , at sundry times , when he considered the heavens , and the stars , and other excellent works of god ; did fall into most excellent and noble visions and prophesies , as may be seen , psal. . , , &c. and therefore the right and lawful use of means , whether of scripture in reading or hearing , preaching or praying , meditating or waiting , singing or thanksgiving , or any other appointed of god ; doth not in the least hinder , that the illumination and revelation of god in the hearts and souls of his people , be immediate , and properly so to be accounted . for the sun shineth as immediately , while the husbandman doth labour in his field , using many sorts of means , as when he doth nothing ; and oft-times , the divine sun of righteousness , which is in christ , doth as immediately shine in the hearts of the faithful , and inspire and inlighten them , when they are exercised according to the will and moving of god , in the use of means , as reading , hearing , meditating , and the like ; as when they are not so employed , but only silently waiting upon god , which also may be called a mean. chap. v. what doth now remain of controversie or debate , betwixt our adversary and us , in the matter of inward and immediate revelation and inspiration ? perhaps he will say in this : that we affirm that god doth in many things inlighten and inspire us , without making use of the scripture means : but he pleadeth , that none of the faithful is inlightened or inspired in any particular , without the concurrence of scripture . to this i answer , first , the controversie of immediate revelation is more large and general , than to be restricted to that without scripture : for it is one question , whether divine revelation be received without all means ; and another question , whether without the means of scripture . but secondly , if it were granted ( which yet i do not grant ) that no man hath any inward illumination , or inspiration , or revelation , in our days , without the conveyance and concurrence of scripture , used either in reading and hearing , or meditation ; all this should not hinder the said illumination , or inspiration , to be immediate ; because the scripture , in that case , is a continued mean , or medium , most closely and nearly conjoyned with that illumination , as doth sufficiently appear from what is above said . moreover , it may be affirmed , that as to those , who , from their infancy and childhood , or from their first conversion , have been instructed and exercised in reading and hearing the scriptures , and meditating upon them ; that they have been a remote means at least , and continue so to be , in respect of their knowledge of divine things , to wit , by disposing and fitting or preparing their minds and hearts ( through the secret operation of the holy spirit ) unto true piety , purity , and holiness ; and to the begetting those divine vertues in them , whereby at length the soul and mind may be raised up to behold divine things , and god and christ himself , far beyond and above the reach and measure of words , which , as is already said , are not the divine things themselves , but the signs and shadows as it were , of them ; and so to see god in christ , without these veils and coverings of words . we do therefore greatly esteem and value the use of the holy scripture , when it is joyned with the inward operation and illumination of god ; but if the use of the scripture be separate from the said inward illumination and operation , as it happeneth most frequently among the most of these called christians , it doth nothing profit , but is only a killing letter . and seeing the adversary doth acknowledge that the gentiles know many things of god , and some things that are divine by general revelation , and these inward notices of truth planted in them by god without scripture , whereby that which may be known of god is manifest in them ; therefore many things are also revealed unto christians , of god , and divine things , by general revelation : for the said general revelation is as large , or indeed more large , and full in true christians , who have the scriptures ; as in those gentiles which have them not , because the general revelation , commune to us with the gentiles by virtue of special revelation , and the doctrine of the scriptures is much improved , and perfected , in true christians , yet retaining its nature of general revelation : even as natural reason , and other natural gifts of the soul , are much improved and perfected by the operation of the holy spirit , and yet retain their nature as such . and if we except these doctrines , and heads of general religion common to us with the gentiles , which are revealed both to them and us without scripture , of all which notwithstanding the scripture doth abundantly testifie ; all other doctrines and heads of the christian religion ( which is a special religion , more perfect and excellent than the general , and perfiting the said general religion in true christians ) are made known unto us by the scripture means , the holy spirit inwardly inlightning and inspiring us , that we may understand the doctrines declared in the scripture , and may savingly apply them , with true and sincere faith , to the salvation of our souls . and what more any can require of us to establish the due use of the scripture , or of any other means , i do not understand . and as concerning the aforesaid experimental and sensible knowledge of god , that is only manifest or obvious to the inward and supreme sences and powers of the soul , as they are opened and awakened in us by the work of regeneration , and renewing of the holy ghost ; although the scripture words do not immediately concur , in the formal act of such a divine and intuitive knowledge , as the words of a mans name do not make me see the man ; yet the scriptures do witness abundantly concerning such an experimental and spiritually sensible knowledge of god , which is perceived in a most inward union and communion of the soul with god , and in a certain intellectual , or spiritual contact or touch , of which , not only plato and plotin , and others among those called philosophers ; but the apostles , among the christians have largely made mention : and after the apostles , athanasius , gregory nazianzen , clemens alexandrinus , origen , and many others among the grecians , and augustine and ierome with many others , many ages ago among the latines , and in latter ages , bernard , thauler , and thomas a kempis , and the author of the german theology , unto whose book luther did write a preface , and did much commend it . all these , and generally these called mysticks , and writers upon mystick divinity so called ; do preach , and hold forth a certain knowledge of god , which is received without all words , by a certain inward gust , taste , and touch , and inward feeling of god , and divine things , in the souls and hearts of those who have attained unto that due state and degree of purity and holiness , requisite in order to such a knowledge and enjoyment . and hence it is , that they distinguish theology , or the knowledge of god , into discursive on the one hand , and mystick , or intuitive and contemplative on the other , and they say the former is had or received by words , and verbal discourses , syllogisms , propositions , premisses and conclusions , gathered and collected from scripture , which yet , without the spirits inward illumination and operation , is not effectual to the salvation of those who have it , but that this latter is obtained by a naked and simple perception and intuition of god , and divine things , as the mind is purified and cleansed , and denuded , as it were , from all images and similitudes , or signs of words , or outward things whatsoever . that we may therefore put a conclusion to the forming the state of the controversie aright , which is the most principal thing , if the question be made concerning doctrinal and discursive theology , or knowledge , which require words , propositions , definitions , reasons , arguments , and conclusions ; we shall readily grant that the scriptures are a general principle of the same , but secundary ; the holy spirit inwardly inlightning and inspiring mens souls and hearts , being still the primary and principal , and that by means of the scriptures , in reading , and hearing , and meditating upon them , and as they are preached , and opened , and used by men spiritually gifted and fitted of god , we attain to the knowledge of the said discursive and doctrinal theology , and most especially the scriptures are of service unto us , when we turn or convert the words of them ( that do most nearly respect holiness of life and manners , such as the precepts and examples of christian vertues ) into good works and deeds , and into a good and christian life . but in the experimental and mystick , or intuitive and contemplative theology , not the scripture words , but the things themselves signified by the words , to wit , god , christ , the holy spirit , the life , light , and power of god , the love , peace , and joy of god , and the kingdom of god , which christ did testifie to be within us , reveal and demonstrate themselves to the souls and hearts of the faithful , by themselves , nakedly in their own proper and native light , glory , and evidence , without words ; even as the outward things and riches of this visible world , and the beauty , glory , and vertue of them , reveal and discover themselves unto our outward senses without words , and far beyond the force or reach of words . and if outward things without words are continually presented to our outward senses ; it followeth , that inward things , to wit , the things of the divine and heavenly kingdom , which is in us , are presented to our inward and spiritual senses without words ; seeing these inward and spiritual things are as near to our souls , yea , much nearer ' as those outward things are to our bodies . and thus the state of the controversie being rightly framed , and brought to a period , i shall have little difficulty to answer the following paragraphs , or sections , of the adversary ; seeing in all things , almost , he goeth without , or beyond , the state of the controversie , and so contendeth not so much against us , or r. b. as his own shadow or thoughts . chap. vi. what the adversary saith in his ninth and tenth paragraphs , are of the same tendency with the things he had formerly mentioned belonging to the state of the controversie . in his eleventh paragraph he saith , the controversie is not of any sort of revelation , but that of immediate : and in his twelfth he affirmeth , that revelation considered in it self , doth prescind or abstract from that which is immediate , and mediate . and he assenteth unto r. b. his five propositions , pag. . of his apology , and that divine revelations remain to be the formal object of the saints faith , but he denyeth them to be immediate . to whom i answer , that he granteth with us , that he inward illuminations and operations of the holy spirit are altogether necessary to beget true and saving faith in men , and that these inward illuminations are objective , or by way of object , par. . and par. . so that the act of faith is occupied or exercised , and doth finally stay in god himself , revealing as the object . and what he subjoyneth , that god revealing , as the formal object , in whom the vnderstanding stayeth or resteth , and the divine revelation consisting of the external signs ; are not to be opposed : because when god the revealer , by outward words preached , or writ , moveth the vnderstanding to acknowledge them to be as a divine revelation ; it cannot be denyed , that the vnderstanding doth so rest in god revealing , as the formal object : so that it doth also regard these signs depending on god , by which that revelation doth consist , meaning the words . all this is granted both by me and r. b. yea , that is it , for which r. b. pleadeth , viz. that god inwardly illuminating and moving the understanding to the assent of the doctrine , declared by the external words or signs ; is the formal object of the saints faith : to which , seeing the adversary doth plainly consent , i know not how he doth affect to show himself here opposite unto us , when in the thing it self i see no difference betwixt both ; unless he meaneth , that the outward words , or signs , doth also pertain to the formal object of faith , as he seemeth to explain himself , parag. . the which also r. b. hath granted , after a sort , having brought a distinction of the formal object , into quod , i. e. which , and quo , i. e. by , or for which , or betwixt that which is believed , and the formal principal cause , or reason of believing ; the which distinction , the adversary ought to grant , as applicable to the present matter , if he will firmly stand to his first concessions : for he doth acknowledge , that the outward revelation ( as he calleth it ) of words and signs , is not simply believed by the faithful , for it self , but because of god inwardly inlightning and moving ; and therefore god thus inwardly inlightning and moving , is the formal object quo , i. e. by or for which they principally believe : and yet we deny not , but that the words are the formal object , quod , i. e. which is believed , or as some perhaps would rather say , the material object . but if any controversie doth here remain , it doth consist rather in a logical subtlety , or ambiguous signification of words and terms ; than in the truth of the thing or matter it self , which ought to have no place among sober men , professing the simple and plain truth of christ. there remaineth only one difficulty with the adversary , whether these inward illuminations are to be called immediate ? which i judge r. b. hath sufficiently proved in his apology , and i also in this my answer . we grant indeed that this term , or expression , of immediate revelation , is no where to be found in scripture ; and therefore it would be hard to prove , against a froward and wilful adversary , that any of the prophets or apostles had immediate revelation : for it did suffice unto the prophets and apostles to express the word or term revelation , simply so called ; and that god revealed himself and his mind and will unto them , that he did inlighten and inspire them , that they had the spirit of god and christ inwardly teaching and instructing , and moving them . those simple and plain men did not think of that subtle and nice distinction of immediate and mediate revelation , feigned and invented by the school-men and sophisters of this world , whereby the truth of this mistery is veiled and darkned . for to speak plainly , and in propriety of speech , following the common phrase of scripture , all divine revelation is immediate , even as all vision is immediate ; and all outward sensation is immediate , and doth regard and respect its immediate object , and as it is immediately proposed : which yet doth not hinder , but that the outward words , by a metonimy , or figure of the sign for the thing signified , may be called revelations or visions . but there is oft a great hurt in that , when figurative speeches are once allowed , that at length it comes to that , that they are thought proper . iohn his treatise is called his revelation , when yet it is most certain , that that book , or treatise , was not the revelation it self ; which he had in his mind and spirit , but only a sign and outward declaration of it . also the prophets at times , called the words which they published by voice or writing , their vision , when yet they were not the vision it self , but a sign and declaration of it , as any man of a sound judgment , as i believe , will easily grant . moreover , as to the outward apparitions made by god at times to the fathers and prophets , if they be granted to be revelations , they were also in their kind and manner immediate , either to the outward senses , or imagination . but that is most properly the revelation of god , which is presented to the mind , spirit , and understanding of man : for seeing god is a spirit , he is not to be seen by the outward eyes , nor is he perceptible by any outward or mortal senses , but is only seen and known in spirit ; and therefore only by the spirit is he properly revealed to the alone spirit , and spiritual eye , and sense of man. but it is not to great purpose , to dispute much of those outward apparitions made unto some of old , seeing they do not touch the thing that is mainly in controversie , which is of gods inward appearances , for which only we contend , as necessary for the begetting true and saving faith and knowledge in mens hearts . we do not plead for outward apparitions : and it is plain enough they did not properly reveal god himself , but rather were a veil wherewith god covered himself because of humane weakness ; for if any had judged the outward apparition to have been god himself , certainly he should have fallen into grievous idolatry . but that r. b. did affirm , that there were divers administrations , under which the spirit of god revealed himself , doth not prove what the adversary would , that god only did mediately reveal himself unto some men ; for the divers administrations are well enough to be considered , as well in the inward and immediate revelations , as in those which are outward : and also that god spoke unto the fathers by the prophets of old , proveth not that god revealed himself only to them outwardly and mediately ; for this doth contradict our adversary his own belief , who doth equally contend with us , that all the believing fathers were inwardly inlightned by the holy spirit , and that inward illumination is immediate where ever it is found , as i have above sufficiently made appear . again , that in his fourteenth paragraph ( citing r. b. his words , parag. . ) he saith , he denyeth , and not without cause , that which r. b. thought no man would deny , viz. that god all along from adam to moses , had revealed himself to his children inwardly by his spirit . i think strange the adversary should deny this , for by so doing he doth openly contradict his former concessions : for did he not grant that god doth always inwardly inlighten his children , and that with an illumination both effective and objective , and that no outward revelation or preaching doth suffice unto salvation , without a divine inward operation and illumination : and therefore why he should now deny it , i do not understand , but that he hath forgot himself . nor doth it hinder ( which he laboureth much to prove in this whole paragraph ) that some were outwardly instructed by preaching , but that they were also gifted and endued with inward inspiration and revelation ; for these two do not fight one with another , but very well agree . but it will be too hard an undertaking for him to prove , that most men in all those ages were taught by outward preaching : for although enoch preached the doctrine of truth , he could scarce do it to the whole world ; and the like is to be said of noah , who only with these of his small family was found just upon earth : for how many thousands of mankind lived then on earth , far separated asunder ? and how unlikely is it , that this one man could sufficiently instruct the whole world ? surely we no where read in all the scripture , that noah preached to all mankind in the old world , but we find expresly that god , by his spirit , did strive in those men ; which most plainly sheweth , that they had some inward teaching given them from the spirit of god : for against what did they sin , but that law published by the spirit of god in their hearts , seeing they had no written law ; nor can the adversary ever prove , that they had it delivered to them all by word of mouth . but they had that inward law , which as paul affirmed , the other gentiles had , rom. . for paul did not recur to outward teachers , speaking of the gentiles , but to that which was known of god , which he had revealed to them , the book of the creation assisting or concurring with the said inward teacher . but surely in many ages , outward teachers were but few , and the word of god was rare in respect of its being outwardly preached , yet it was near and within , in the hearts both of jews and gentiles , as paul did affirm , rom. . compared with deut. . chap. vii . in his fifteenth paragraph , the adversary doth wrest some words of r. b. unto a sence far differing from his mind , whose words were , that in the time of the law , god did no other way speak unto his children , than he spoke unto them in that time , from adam to moses : from thence the adversary concludeth , that r. b. denyeth that god used the outward preaching of his servants unto his people , all the time of the law , which surely never came into r. b. his mind so to think : for he doth plainly acknowledge , that there were outward ministeries of preaching unto the people , in the time of the law ; but r. b. did understand this , that god who is faithful and unchangeable , did never change his way or manner of teaching , and inlightning his people and children by his spirit inwardly working in them ; but that he continued the same , in all ages , as well before the law as after the law , and also after the coming of christ , whether the outward preaching was much , or little , or none at all : for to some it was much , to some little , and to some none ; but always the inward preaching , speaking , and illumination of god , by his spirit , did remain in some degree , more or less , in the true church , and in all its members . for if at any time the outward preaching was little or none , as might happen to some ; god did supply that outward defect inwardly by his spirit ; and when the outward preaching was much , god did sanctifie it to the faithful , and made it effectual by the inward operation of his holy spirit : for the inward presence and assistance of the holy spirit is no less necessary , that one preach aright , than it is necessary unto the hearers , that they may know and believe aright what is preached unto them ; and indeed men both preach and hear aright , when both preachers and hearers are touched by the same spirit , and are both together inlightned and inspired : for even as when a philosopher discoursing unto his hearers , of the things of natural reason , requireth that there be a spirit of natural reason , or a reasonable spirit in them as necessary , whereby they may understand his reasons ; so the theologue , or minister of divine things , while he preacheth those divine things unto the hearers , doth no less require a divine spirit in them as necessary , whereby they may understand the said divine things , for there is the like reason in both . and therefore if in all ages , from adam unto moses , and from moses unto christ , god raised up some excellent prophets and preachers , whom his spirit inspired and moved to preach , with the same spirit he did inspire and endue the faithful to hear : for the holy spirit is equally necessary both to teach , and to hear , or learn profitably and savingly what is taught ; the teacher and learner being united or joyned together in the same mind and hearty affection , through the effectual working of the same spirit . and hence it was , that r. b. in his apology , cited nehem. . v. . thou gavest thy good spirit to instruct them , or give them understanding ; to prove , that the people of israel was in some measure endued with the spirit of god. to which our adversary doth answer , if ( saith he ) we say that the spirit of god was so given unto them , that it did exert or show it self forth by moses , who did enjoy immediate converse with god , and preached to them by word of mouth , and sometimes did write to inform the people ; it doth not appear what r. b. hath to object or bring against it . but such an answer might rather be expected from some socinian or pelagian , than from any coming out of luther's school , or professing the spirit of grace to be necessary to every one of the faithful : for were there not many faithful and true children of god among that people ? had they not therefore the same spirit with moses , because they had the same faith ? seeing paul saith , that as there is one faith , so one spirit , of which all the faithful are partakers unto salvation , and even they who are unfaithful , by the same spirit are inwardly admonished and convinced . but how far ( as it seemeth ) hath our adversary forgot himself , and his doctrine , who did formerly grant , that all the faithful had the holy spirit given them , to inlighten and assist them savingly to know god , and believe in him , and consequently all the faithful among the people of israel had the same spirit with moses as well as he , which spirit was one both in him and them , and was as necessary unto them to learn what he taught , as it was unto moses for to teach : and therefore it is worthy of observation , what was said nehem. . . that god gave his good spirit unto them , to give them understanding ; which is as much as to say , that the people might understand the things which moses and the other prophets did preach unto them ; for the same spirit is of equal necessity both to the teachers , and to them who are taught . in his nineteenth paragraph he answereth to the words of david , cited by r. b. psal. . . cast me not away from thy presence ( or face ) and take not thy holy spirit from me : and psal. . . whither shall i go from thy spirit , and whither shall i flee from thy presence . the words ( saith he ) do not say , take not away the holy spirit from me , which is immediately given me , nor whither shall i go from thy spirit that doth immediately speak unto me ; but they only make mention of the spirit , and do not define or determine the manner of its communication , or way of speech . but if this his answer hath any force against the immediate communication of the holy spirit , given commonly to the saints , it shall also exclude david himself , ( an excellent prophet ) who said these words from the immediate communication of the spirit . then as seemeth unto me , the adversary wonderfully forgetting himself , within a few lines he confesseth , that david was immediately inlightned by god , and gifted with the spirit of prophecy . lo , how he hath mortally wounded and killed his own cause , as it were , with his own hands : for , because the words of david above cited , do not say , take not away thy holy spirit immediately given me , therefore he argueth , that these words of david do not prove an immediate communication of the spirit . but i no where find it said in the whole scripture , that the holy spirit was immediately given to david , or to any of the prophets and apostles ; for the scripture hath not the term immediate , which is enough to demonstrate , that when it is said , the spirit was given to any man , doth sound or signifie as much , as that the spirit was given him immediately . but for that distinction of the spirits being given immediately to some , and only mediately ( or remotely ) to others , the scripture is wholly silent of it , neither can it be gathered from scripture by any good consequence : and let this answerer tell me , if some stubborn and cross grain'd adversary should deny , that any of the prophets or apostles were immediately inspired , how could he convince him of his error ? for whatever places of scripture he shall bring to convince him , he shall be ready to answer with this our adversary , that all these places of scripture say nothing of the holy spirit his being immediately given to any , either of the prophets or apostles . but if he answer , that the scripture-words which say , that the prophets and apostles had the spirit of god inwardly teaching , inlightning , leading , moving , and acting them , although they do not express the term immediate , yet they do sufficiently signifie and import the immediate communication of the holy spirit ; therefore it shall be equally lawful unto us to conclude , because all the faithful , and true children of god , are said in scripture to have the spirit of god which dwelleth in them , doth inwardly teach them , inspire , inlighten , lead , move , and act them ; and that it is one spirit which is in all the faithful , whether they be prophets or apostles , or any other true members of christ , because the phrase of the scripture is the same , concerning the communication of the holy spirit , as well to all the faithful , as to the prophets and apostles ; therefore it hath the same sence in both , to wit , that both the prophets and apostles , and all the faithful servants and children of god , have one and the same spirit of god immediately communicated unto them . nor is this to make all prophets or apostles ; for although the communication of the spirit be immediate unto all , yet it doth not produce in all the same gifts and functions ; but one sort in the prophets and apostles , and another sort in ordinary christians : even as the same soul , or spirit of man is immediately communicated to the whole body , and all its members , yet it doth not follow that every member is the head or eye ; for notwithstanding that the same spirit is immediately communicated to all the members ; yet there remaineth a clear distinction of the members , and of their offices one from another . again , whereas he affirmeth parag. . that the prophets and apostles received the spirit immediately , but all others of the faithful but only mediately : he saith his without any proof , and playeth on the ambiguous , or various signification of the word , or term immediate and mediate , which i have above explained , and so he departeth and goeth aside from the true state of the controversie altogether : for although it be granted , that many received the holy spirit by means of the outward preaching , that doth not hinder , but that they had it immediately and most nearly communicated unto them of god ; for beside other reasons and examples formerly brought by me , cap. . the following example shall demonstrate the thing abundantly . we see by how many various means a husbandman , or gardiner , doth ingraft a twig or branch upon the stock of a tree , the using of which means notwithstanding doth not hinder , but on the contrary doth greatly conduce and further , or help , that the said branch may cleave immediately unto the stock on which it is ingrafted , and may draw and derive life , and a vital influence from the said stock or root immediately , and most closely , no less than if it had been a natural branch of the said root . again , herbs and trees are planted in the earth by using many means , which afterwards taking root in the earth , do derive from it immediately life , and a vital , or lively influence and vertue . granting therefore that the faithful are commonly ingrafted into christ by means of the outward preaching , do they therefore derive nothing of the spirit of christ immediately ? are not the faithful as immediately joyned or united to christ , as the branches are to the vine , or the twigs to the stocks on which they are ingrafted ? shall they not therefore immediately partake of the spirit of christ , seeing , as christ himself hath said , he is the vine , and the faithful are the branches grafted into him ? moreover , how can the adversary prove , that the prophets and apostles , who ( as he confesseth ) had the spirit immediately , had it not derived and given unto them commonly , by means of outward preaching ? for the younger prophets did commonly , and for most part , hear the elder prophets preach unto them , and by means of their ministry and preaching , they also received the same spirit which dwelt in them immediately , and moved them immediately to speak , as it did the elder prophets . hence it is , that we read of the schools of the prophets , and of their sons and disciples in the scripture : and did not elisha , the disciple of elijah , by means of his master , immediately receive the holy spirit ? and the apostles also received the holy spirit , in some degree , immediately , before the day of pentecost , by means of christs preaching outwardly unto them : nor can it be questioned , but that when they received the same spirit more abundantly on the day of pentecost , they were much helped , and assisted , or prepared for such an excellent dispensation , by means of christs doctrine which he preached unto them , while he was yet conversant with them in the flesh upon earth . and the faithful did commonly receive the holy spirit , and many excellent gifts of it immediately , and yet by means of the apostles preaching , and laying on of their hands . i spoke before of cornelius , who received the spirit immediately , and yet obtained it further by means of peter's preaching . timothy also received that excellent gift which was in him by prophesie , with the laying on of the hands of the eldership . if therefore it be said , that some of the faithful received the spirit immediately , and others only but mediately , beside that such a distinction cannot be proved from scripture , being altogether a mere invention , and fiction of mans brain ; they who had the spirit immediately , did oftentimes obtain it by means of the preaching of others unto them : and the gift of prophecying or speaking immediately by the spirit , was continued in the church in the times of iustin martyr , and tertullian , as they themselves do testifie , the which continuation of so excellent a gift was by means of preaching , so long as the preachers did preach purely by the spirit , and also did purely and chastly live , and walk in the spirit . but when the preachers left off , or ceased to preach by the spirit , and to live in the spirit , and to put their own spirit in the room and place of the spirit of god , and of christ ; that spirit and gift of prophesie ( the which is greatly to be lamented ) did cease in great part . what the adversary disputeth against r. b. in his following paragraphs to the end of his dissertation , and answereth to r. b. his solid and firm arguments taken from scripture , doth altogether lean upon that false foundation , sufficiently refuted by me , to wit , that because the faithful , both under the new and old covenant , received the holy spirit by means of outward preaching , ordinarily and commonly . ; that therefore they were not immediately endued and inspired with the same ; the which consequence i have already over and over again showed to be most false , although it were granted , that all the faithful had always received the spirit by means of outward preaching , or using of the scriptures , the which i will never grant unto him . and if i shall grant unto him , that the faithful received the spirit of christ , in some degree , by means of the doctrine outwardly preached , while as yet they were as children and infants ; he can never prove from this , that when they were more advanced into a spiritual , and holy life , and come unto the state of men , that they did always receive the further measures and degrees of the spirit , by means of outward preaching : for it doth not follow , that because at sometime they received the spirit by means thereof , that they always did so receive it in the fuller and larger measures and degrees thereof ; even as it doth not follow , that because a child , or infant , needeth the ministry or means of a nurse or servant to feed it in that weak state , that therefore it always needeth the help of that nurse or servant , when it is come to a mans age and growth . i shall not therefore stay to answer to every thing of his dissertation , by giving still new answers , seeing one answer doth suffice to them all ; and if i should still repeat that one answer , i should both lose my time and labour , and also should weary the reader , and beget a loathing in him ; and therefore with this one answer i reply unto all he hath objected against r. b. that he departeth from the state of the question , and still beggeth the thing in controversie ; and so falleth into that error , commonly called in the schools , petitio principii , i. e. a taking for granted the thing in controversie , while he doth continually oppose , and set at variance , the immediate communication of the holy spirit , and the means of outward preaching , and other the like helps which are not to be opposed , but do well agree . and it is so far otherwise , that the spirits immediate communication doth not only not hinder , or make void the use of any means appointed of god , as of preaching , reading , and hearing the scriptures , and meditating upon them ; that on the contrary , it doth truly and solidly establish them , sanctifie them , and maketh them all effectual . but that the adversary doth continually bind up , or tye the operation of the holy spirit , to the outward letter of the scripture , either as read , or heard , or meditated upon , is too rashly done in him ; and he hath not in all his dissertation , so much as once essayed to prove it : and however his common , and too credulous , hearers and disciples in the school , may easily receive his bare affirmations without proof ; yet they cannot find place with us , nor with others , we know better things , and whose inward and spiritual eyes , god , out of his abundant grace , hath opened to discern the truth . but suppose , ( which yet is not at all to be granted ) that the illumination of the holy spirit , is continually bound up , or tyed to the outward sign , or letter ; yet it doth not thence follow , even upon that absurd principle , that the illumination of the holy spirit is not immediate , or is not immediately perceived by us : even as if it were granted , that the outward illumination and light of the outward and visible sun , is never seen by the eyes of men , separated from all other visible objects ; but always joyned and united with them , and always shining upon some one or other of the visible objects , and reflecting its beams upon them ( though such who have eagles eyes , can look strait upon the sun himself ) yet it will not from thence follow , that the outward illumination or light of the outward sun , is not immediately received , and seen or perceived by us . chap. viii . and here i might well enough , by right , make an end of my answering ; but because he doth affirm divers things in his other paragraphs following , which partly need correction , and partly conduce to manifest the truth ; therefore i shall not be unwilling to take notice of them in a few particulars . in his twenty second paragraph he erreth , in saying ( universally , and without making any distinction ) that there is no substantial difference , but only accidental and circumstantial , betwixt mediate and immediate , outward and inward revelations , according to the different kind of the signs under which god doth manifest himself . for , although this may be granted in those inward revelations made in the imagination , yet not in these which have place in the highest faculty or power of the soul , which is the intuitive aforementioned : for the revelation which is given to this supreme or highest power of the soul that is intuitive ( and which is opened and awakened only in those who are sanctified , and spiritually renewed ) doth not consist of signs , but god himself , and the divine things of his kingdom in their own proper light and evidence , discover themselves in the souls and hearts of the faithful , without all signs : and therefore however the outward revelation may be called accidental , because it doth but contain the signs , which are accidents ; yet the inward revelation , which hath place in the souls intuitive power , and respecteth the divine things themselves without signs , is to be called substantial . in his twenty fourth paragraph he hath these notable words : when our men ( saith he ) affirm , that at sometimes the outward revelation is the formal object of the saints faith , the meaning is not , that the faith of the saints doth precisely lean , or rely upon that which is outward , in that revelation , or which reacheth to the outward senses ; but that it leaneth or doth rely upon god himself , inwardly exerting or showing his power in the mind , by an inseparable or undivided operation , through that which is outward , and determining ( or moving ) the vnderstanding to elicit , or bring forth the act of knowledg , whence we deny not , ( saith he ) the inward testimony in the hearts of those who have the outward revelation : thus he . but let the impartial reader judge , if he doth not here act the enthusiast , and plainly give up unto us the chief thing in controversie , for which we contend : for this concession of his being once granted , the controversie betwixt him and us , so far as concerneth immediate revelation , ( as seemeth unto me ) is almost none at all . in his thirty second paragraph he doth again plainly act the enthusiast , agreeing with us , and saying , that god , or the spirit , which revealeth ( note ) doth not only work effectively upon the intellectual faculty , to produce the act of believing ; but also doth move objectively , or by way of object and formal representation of the same , doth determine the vnderstanding to assent . and a little after in the same paragraph , that god , when he saith , or revealeth any thing by the outward voice of the preacher , or by the holy scriptures , doth concur with that saying or revelation , and as the principal moving cause , doth effect it , that men from an inward and supernatural motion , or witnessing , made within their minds , but which doth exert it self by the outward act of divine revelation , and reflecteth on god the speaker as its cause ; may understand , that it is god himself who saith it , whether by the voice of the preacher , or the scripture , what that revelation saith or manifesteth . but this is it , which the teachers and preachers in britain , and many other places among the protestants , do commonly object unto us for enthusiasm , because indeed we say , that this objective illumination ( or that which is by way of object ) no less than the effective , is given to all the faithful , for which principally we believe the scriptures . now there is this only difference betwixt the adversary and us , that he doth continually tye , or bind up , the operation of the holy spirit to the outward signs , but we do not so , although we do affirm , that the illumination of the holy spirit is frequently joyned by an undivided operation with the holy scripture , and that it doth exert it self in the hearts of the faithful through the same : and whether the inward operation of the spirit be continually tyed to the holy scripture , or left free ( though we do still affirm it is not so tyed ) it is all one as to the state of the controversie , concerning immediate revelation ; for in both cases the illumination and communication of the spirit is immediate , as i have oft already made appear . in his paragraph twenty three , he seemeth to blame r. b. that he doth render the outward revelations to be fallacious and uncertain , and more lyable to delusion than the inward . but r. b. hath not affirmed that outward revelations are fallacious ; for these which are true and come from the god of truth , cannot deceive ; but r. b. doth plead , that the outward revelations , however true and certain they are in themselves , yet they are not clear and evident of themselves to be divine revelations ; but that they principally derive their clearness and evidence from the inward revelations witnessing to them ; and therefore these inward revelations are more clear and evident , having a self-evidence and clearness in themselves . and there is this difference betwixt our outward senses , which perceive the outward revelation , and those divine inward senses , supernaturally formed in us , that our outward senses may be deceived at sometimes and in some cases ; but these inward divine senses , divinely begot and formed in us , can never be deceived : for although a mans imagination and inward thought may deceive him , yet that sense , which a man hath inwardly begot in his heart , by the lord , can no wise deceive him . in his twenty fifth paragraph , he alledgeth , that r. b. doth contradict himself , while he teacheth , that the outward revelation of the scriptures is the formal object of the saints faith , and yet not the formal cause , or reason , of believing . but if the adversary had carefully considered r. b. his words following in his apology , he had not imputed unto him such a contradiction : for r.b. saith , that the secret testimony of the holy spirit is the principal object of the saints faith , and the original , and consequently unto this , that the scripture is the secundary and subordinate : and therefore when r. b. saith , that the outward revelation of the scripture is not the formal cause or reason of believing , he did clearly enough signifie his mind , to wit , that the scripture was not the principal and original cause of believing : and therefore if it be granted , that the outward revelation of the scripture doth contain in it self some secundary reason of believing ; for this cause it may be called a secundary formal object of faith , but the primary formal object is the inward revelation , which distinction of the formal objects is expressed by r. b. in other words , into the formal object quod , i. e. which , to wit , the secundary , and the formal object quo , i. e. for , or by which , to wit , the primary . but because these terms of the formal object into quod , i. e. which , and quo , i. e. for which , are borrowed from logicians , and the simple and plain truth can be easily enough explained without these terms ; i shall not stay any more to explain or defend them : for the substance of the thing is clearly enough confessed by the adversary , to wit , that saving faith doth not stay , or rely on the meer naked outward revelation of the scripture , but reacheth beyond that unto god himself inwardly moving , and objectively , or by way of object , witnessing by his spirit to the truth of the scripture . and because that inward objective testimony of the spirit is somewhat really distinct from the outward testimony of the scripture , although not contrary unto it , nor separate therefrom ( as the adversary saith ) therefore he holdeth of necessity a two-fold object , to wit , the one outward , the other inward , and whether of these he holdeth to be the primary , he hath not in words expressed ; although it may be said consequentially enough to his principles , that the inward object is the primary , and the outward secundary , wherein he doth very well agree with r. b. and us . moreover , seeing he granteth a two-fold object of divine faith and knowledge , one outward of the letter , another inward of the spirit , joyned together and inseparate , because they are really distinct ; i suppose he will not deny , but they may be separate one from another , if god so pleased : let it then be supposed , only upon a possible supposition , that the inward be separate from the outward , so that the outward being removed , the inward object may remain , which is proposed by the holy spirit alone to the heart and soul of the faithful ; i inquire if in this case , the inward presentation of the object were not to be called an immediate revelation : the which if he grant , therefore i say it is now immediate , when the outward object is adjoyned to it ; for that inward illumination and revelation doth not change its nature , in the absence and presence of the outward object ( having all entirely in it self that belongs to an immediate revelation ) but remaineth the same , whether it be joyned to the outward , or separated therefrom . even as the soul of man , whether joyned to the body , or separated therefrom , yet it still retaineth its own nature , that it is the immediate principle of its operations , both in the body and out of the body . and indeed , by a certain analogy , as the soul is to the body , so is the spirit of god inwardly operating and illuminating to the outward testimony of the letter : and because the soul doth many things by the means of the body , yet that doth not hinder , but that it is the immediate principle of its operations . but the soul doth many things in respect of its most inward and intellectual operations , without the means and help of the body , even when it is in the body ; and therefore why may not that divine spirit , as it doth many things in the saints , by means of the letter of the scripture , do or work some other things , and not use the means of the letter : yea , how many things doth the holy spirit reveal and open in men ( as belonging to the special and particular acts of vertue and vice ) that do far transcend , and go beyond the straitness , and narrow compass of words , of which seneca the gentile , and an heathen so called , doth write well , lib. . de ira. how narrow innocency is that ( saith he ) to be good according to the law ? ( he understandeth a law writ or contained in words ) how much more doth the rule of duties extend , than that of law ? how many things doth piety , humanity , liberality , iustice , and faithfulness require , which are not in the publick tables or records , to wit , all written laws . thus seneca . for as he who describeth some kingdom , as of germany , or england , with words , or mapps , cannot describe it in as great largeness , as it doth contain in it self , but in much narrower bounds : and although he describe all the cities , towns , and villages of the said kingdom , yet he doth not describe all the houses of every city and village , or all the fields and orchards belonging to it , much less all the rooms and chambers of each house , or all the acres and roods of the corn fields , or all the particular ears of corn that grow in those fields , or all the trees and fruits of these orchards , particularly one by one . and even so they who describe the kingdom of god which is within us , to wit , the writers of the holy scripture , they could not describe all the particulars contained in that kingdom , the which particulars are yet very necessary to be known unto the saints ; and therefore the holy spirit revealeth unto them those particular things , which are not contained in the scripture : and the same is to be understood of the kingdom of vices , and of satan , that it containeth many more particular vices and sins , than can be described by any words . and as concerning the glory of gods kingdom in the saints , it may be well said in the words of the queen of the south , concerning solomon's glory , that the same or report of the glory was true , but the half of it was not told , the which cannot be told by any words : and therefore the scripture it self calleth the joy of the lord in the saints , a joy unspeakable , and that the peace of god which is in them , doth not only surpass all words , but all ( to wit , discursive ) understanding . moreover , r. b. showeth in his apology , from pag. . to pag. . ( to which the adversary hath answered nothing ) that there are many particular things very necessary to be known , unto every one of the faithful , which are no where revealed in the scripture , and are therefore immediately to be revealed unto them by the spirit , such as especially concerning the souls inward state , and those inward calls of god unto the soul , to the discharging or performing of its particular services . in his thirtieth parag . he saith , it is one thing that the spirit is within a man , and another thing , that the said spirit is given , not mediately , but immediately , by a meer inward operation , without an outward mean , surely ( saith he ) the habits of arts and sciences are within in the mind of man , and yet for most the part they are given to men not immediately , but mediately , or by means of the outward teaching of the master ; and a few lines after he saith , we not only grant , but we earnestly plead for the indewlling of the holy spirit as altogether necessary to christians . that he doth acknowledge and plead for the indwelling , and inbeing of the holy spirit , to be altogether necessary to christians it is well , but that he doth absolutely deny the immediate operation and revelation of the indwelling spirit of god , he doth badly ; for although that this inward teacher and master doth frequently teach his disciples , by means of the scripture , shall he therefore teach them nothing by word of mouth , or his own living voice immediately ? shall he not expound open to them what they read in the scriptures , with his living voice ? or shall he sit and remain in them always , as one dumb ( which god forbid that we should so imagine ) speaking or saying nothing , nay not so much , as one small sentence , but what is in express words contained in the scripture , and borrowed from them ? surely such an assertion is too rash , and without all ground from scripture , and is most unworthy of god immortal , our most excellent master and pastor , yea our bridegroom and husband , to fain any such things of him , which no mortal or earthly school-master would do to his disciples , and if he did so , all would judge him a fool , and unfit for such an affair ; if ( to wit , ) he should say nothing unto them , but what is contained in the book , which they became in so many words , and which he takes out of the book , and should speak nothing to them immediately by word of mouth . what disciple would bear such a school-master , or rather would not turn him off , and chuse another , more friendly and familiar unto him ; or what woman would not take it very unkindly and unworthy , if her husband did not speak to her any one small sentence immediately and by word of mouth , but did leave all that is to be said , to letters or epistles writ by him of old ? or what servant would willing serve such a master , who being presently with him , in the same house , did not speak to him at any time , not one word , by word of mouth immediate ; whither he did well or ill please him . surely this adversary doth fain or devise a wonderful strange sort of indwelling of god , and the holy spirit in the souls of the faithful , without all immediate speech , or concern . certainly to speak after the manner of men , it is hard to think how two intimate friends can dwell together in one house , and follow the same manner of life in many things , and yet the one speak nothing to the other immediately or by word of mouth , all the whole time of their living so nearly . but indeed the indwelling and habitation of god , and christ by the holy spirit , in the hearts of the faithful , is a thing far more sweet , and joyful then this adversary doth imagine , the which as it is most inward , or primitive and immediate in them , so it doth import likewise an intimate and immediate familiarity , converse and communication . and as concerning the habits of arts and sciences , whereof he made mention , which are in the minds of men , and yet are given not immediately but by means of the outward teaching of the master , i say , the seeds and principles of all these arts and sciences are immediately planted and sowed in our minds as the purest and truest philosophy doth teach , and all arts and sciences do immediately sprout and spring forth from these seeds and principles immediately planted in us , as the flouers and fruits of herbs and trees do spring and grow from their seeds and roots . nor is such an immediate production hindered , but rather much helped , by the external culture of means applyed both to the seeds and roots of the earth , and also to these unplanted and ungrafted notices and principles of natural knowledge ; and of this the aforesaid seneca doth discourse very well lib. . de benef . cap. . the seeds of all ages , and of all arts are implanted in us ( saith he ) and god the inward or secret master brings forth engines or knowledges , and cap. . thou will say , nature doth these things unto me . dost thou not understand ( saith he ) when thou sayest this , that thou changest the name of god , for what else is nature , but god ; and divine reason infused into the whole world , and all its parts , and tertullian discoursing of the innate witness in the soul , worthy of behalf , some calling it natural , the more natural ( saith he ) the more divine . in his parag . because r. b. did argue from the nature of the new covenant , that all the faithful under the gospel , were immediately taught of god , the adversary doth infer against him , that then it doth follow that the faithful under the old covenant were not immediately taught , which is against his first assertion . but this is easily answered in few words , that all the faithful under the old covenant were immediately taught of god , yet not by virtue of the old covenant , but of the new ; which new covenant in some degree had place in the time of the old , and was to be further revealed in gospel days , after the coming of christ in the flesh , and i think strange that this doctor or teacher did not advert to this , being so obvious a thing . again that he thinketh r. b. understandeth by the phrase of scripture in those gospel promises of god , his putting his spirit in his people , and his words in their mouths , as that isaiah . that all using of means is excluded , he is much described , for r. b. doth not understand an exclusion of means , but doth abundantly acknowledge a necessary use of them . only he doth plead that over and beside the outward testimony of the letter , god hath promised to speak himself to the soul , which two things are not to be opposed , but both are to be granted . again that he affirmeth , god his putting words in the mouths of his people , to design that the word is outwardly to be preached , we grant it is but so that those words be put in the mouths of those speakers by god himself immediately as he put words in the mouths of the prophets and apostles immediately to preach unto others , and outwardly to instruct them . but if god put not his words , in the mouth of any , since the apostles days , certainly the church ever since should be in a worse and more abject condition , now under the gospel , then it was under the law , for in all ages under the law , god raised up some prophets and ministers to whom he spoke immediately , and in whose mouth he put his words immediately to speak them forth . and if nothing of this kind now be given to the church , instead of her being nearer unto god , and more familiar , and partaking more abundantly of the life and light of god and christ , she shall be further removed , and more estranged from him and receive much less of these his divine gifts and blessings now under the gospel , then formerly under the law. moreover as to what he writeth of the scripture being a canon so filled up , as if nothing since the days of the apostles to the end of the world , either by word or writ , it to proceed immediately from the spirit of god , conform to the doctrine of the scripture already delivered and declared in scripture , he affirmeth this indeed very confidently , but proveth it nothing at all ; and the authority of iustine martyr , ireneus and tertullian doth contradict him , who expresly writ , that the gift of prophesying , or speaking in the church by immediate inspiration were continued unto their times . in his parag. he saith , the christians are the more happy , viz. then the jews , although the christians want altogether immediate revelation , which some of the jews at last had , because the christians may know the mind of god out of the scripture , that is made publick and obvious unto all , whereas the jews were to take long journeys from home to consult the priests ; and to solicite and wait for the respouses of the high priests , which were rare to be obtained . but what for a refuge and evasion is this , instead of answering , more becoming some socinian , or pelagian , then our adversary ; who at other times doth so much profess the indwelling and inward illumination of the holy spirit , its being necessary to all the faithful ? but was it not a great glory and ornament to the church of the jews , and which was greatly to the advantage of it , to have their prophets to whom god spoke immediately ? and were they not in this more happy than other nations , that the gift of prophecy did flourish among them , and when devils and unclean spirits gave forth their oracles unto the nations , god most holy and most pure , gave his immediate oracles unto the jews , and his holy spirit unto the prophets , that they might declare them , and unto the people that they might believe and understand them ; without which holy spirit its being given to the people , the oracles themselves could not be understood ; as is manifest in the jews at this day , who although they have these ancient preachers , to wit , the scriptures of the old testament ; yet they do not understand them , because they have departed and apostatised from that holy spirit , given of old unto their fathers . and therefore was it not also a great glory and honour to the ancient christian church , to have in it the gift of prophecy or speaking by immediate inspiration ? and would it not be now a great glory and honour to the church if that gift of prophecy , which did anciently flourish in the church for some ages , after the apostles days , should flourish and spring forth again ? was not this gift with many others lost by the apostacy of the professors of the christian religion ? and therefore , when the apostacy goeth out , and people doth return to the sincere worship and obedience of god , shall not this excellent gift be restored together with many others ? had not the ancient christian church , after the apostles days all the books of scripture of the old and new testament as well as we ? the jews also had the scriptures of the old testament , which contained all the heads of christian doctrine , in respect of the substance of religion , a people therefore having the scripture , but wanting the spirit immediately teaching , leading and inspiring them , which both the jewish church had , and also the christians after the apostles days , shall be more happy then both these , because they want the said holy spirit immediately inspiring , teaching and leading them ? this is a wonderful paradox , but most false , for the christians are not more happy than the jews , because out of the scripture barely they could know the will of god , for the jews had the scripture also containing all the heads of the doctrine of their religion clearly enough . but for this cause true christians are more happy than those jews , that whereas the jews ( for all their having the scripture ) did need to take long journeys to consult the priests ; & to solicite & wait for the respouses of the high priests : all true christians because they partake more largely of the holy spirit , they need not make these journeys or travels to consult either priests or high priest ; because they have a most excellent priest , yea an high priest , more high then the heavens , or the angels that dwell in them , to wit , jesus christ , dwelling in their hearts who by his spirit teacheth them all things , and doth clearly and without all doubtfulness answer them , i● all things needful to be known by them , and who doth also clearly and infallibly expound the scripture unto them . and therefore true christians have no need to run to these jewish priests and high priests , nor unto these doctors so called , and preachers at this day , who do not so much as profess to have any thing of the divine inspiration , and inward revelation , with which the prophets and holy men of god were of old endued , and do not pretend to have any infallible sense or understanding of the holy scripture ; or to have received any infallible judgment of its meaning . and so true christians may spare both their labour , and their mony , and not spend it nor give it away to such doctors and preachers , but leaving them all behind as unprofitable , let them go unto jesus christ the lord , the eternal priest who liveth for ever , by whom they shall be well and sufficiently taught and instructed , and that freely without either labour or mony . and lastly , as to these notable testimonies of the ancients , and reformers in luther's times cited by r. b. in his apology , because the adversary endeavoureth to elude or evade the form of them , after the same manner as he doth the testimonies of the holy scripture , therefore he is the same way refused in both , and the answers given in the one will serve in the other , the which if i have effectually given , i leave unto the ●qual and impartial reader , for to judge . the pretended exorcist detected in a brief reply to a sermon preached before the university of oxford , by george hicks stiled doctor of divinity , in the month called iuly . . the which sermon is called , the spirit of enthusiasm exorcised chap. i. upon my reading of this authors printed sermon , which is called , the spirit of enthusiasm exorcised , i find the said author very unskilful , and unacquainted with the true notion of enthusiasm , as it is owned and received among the people called in derision quakers ; with all possible moderation . and though he hath been pleased to cite my book of immediate ●evelation , and r. b. his apology and theses , yet i can hardly believe he hath been at any pains to read , and consider throughly , what is said by us on that subject ; for had he but read and well considered , what we have said or writ in that matter , he would have ●●●●e fairly and genuinely stated the controversy betwixt us , and our opposers , as to this particular . in my answer to io. bajer , the lutheran doctor in iena , so much is already said , as less needs be added , for a reply to what this author hath brought against us . as for the word or term enthusiasm , as i have already said in my answer to the lutheran doctor , we do not plead for it , or affect such a name or title , for it being no scripture phrase or expression , we can and do very well declare our faith in the thing , we intend without it . yet we cannot altogether reject the term , when thrust or cast upon us , by opposers , on purpose many times to render us odious , because the etimology of the word enthusiasm , according to the best and most approved greek lexicons signifieth divine inspiration . and whereas it hath been used by heathenish writers to signifie the inspirations , or inward suggestions of daemons and evil spirits , yet this hath rather been an abuse , and improper signification of the word , then a true and genuine acceptation of it ; and notwithstanding of this abuse of the word among heathenish writers and poets , yet divers of the fathers , use● it in a good sense , and as applicable to good and sincere christians . yea this author himself , with respect to the prophets and apostles , and others their successors for or hundreds of years owneth the term enthusiasm , and that in the apostles times , and downwards to the or century , there were some real and sincere christians who had enthusiasms , and were enthusiastically acted and moved by the spirit of god , for thus he saith , pag. . edit . . of this sort of enthusiastical confidence , with which the spirit filled the minds of men is that place to be understood math. . vers . . and pag. . he saith , prophecy may be taken as it is often in the old and new testament , for praising of god by inspired hymns and psalms , for inspired persons did usually spend their enthusiasm in composing of hymns , and spiritual songs . and pag. . he saith , the groanings wherewith some inspired persons prayed , in the apostles days , according to rom. . were the effect of those supernatural raptures and enthusiasms , with which the spirit filled the souls of those inspired orators ; so we see how this author owneth the words enthusiasm , enthusiast , and enthusiastical ; as applicable to some persons , who were true and sincere christians , and divinely inspired . and yet the title of his printed sermon , presumeth to exorcise the spirit of enthusiasm without making any distinction , as if the said spirit were some devil , or unclean spirit universally . but if he say he meaneth not the spirit of enthusiasm , as it was in the primitive times , but as it is now in the following ages , since the true divine spririt of enthusiasm did universally cease or expire . to this i answer , it is more than he hath proved or can prove ; that the true spirit of divine enthusiasm hath universally ceased among christians , and as for his reasons , or proofs , i hope with gods assistance sufficiently to discover their weakness and invalidity , and that he layeth a too weak and unsteddy foundation , for so great and weighty superstructure ? but how this author presumeth to exorcise the spirit of enthusiasm , without the least measure of the spirit of divine enthusiasm , i am at a loss to understand , for if the spirit of enthusiasm be such a devil , as he supposeth it generally to be , how can it be exorcised or cast out but by a measure of the divine spirit of enthusiasm ? for the author will readily ( as i suppose ) acknowledge that all the exorcists in the apostles times , who had power to exorcise and cast out evil spirits● were enthusiastically inspired , so that by the spirit of god and christ inspiring them , as being the stronger they did cast out evil spirits who were the weaker . but if the author think that without some divine enthusiasm or inspiration , he can cast out or exorcise any devil or unclean spirit , only by the strength of his parts , or humane spirit ; or barely naming the words of scripture , and of jesus and paul ; let him call to mind and consider what happened unto them , who presumed to exorcise a certain unclean spirit , with the names of jesus and paul without having that divine spirit , which was in jesus and paul. to whom the spirit answered , iesus we know , and paul we know ; but who are ye ? and the man in whom the evil spirit was , leapt on them , and overcame them , and prevailed against them , so that they fled out of that house naked and wounded , read acts . , , , . i no where find in scripture , or any credible history that any ever had power to exorcise the devil or any unclean spirit , unless he was in indeed with the spirit of god , for the weaker must be overcome by the stronger ? but whither the author thinketh himself by his meer natural parts and humane spirit , stronger then the devil , let him see to it . another thing he should greatly advert to , lest he hath called the operation of the spirit of god and christ in his children , the work of the devil , which to do is a great iniquity , and yet is pardonable through repentance , if not committed knowingly and willfully , which i hope this author hath not done , therefore i can heartily pray unto god that he may be forgiven , and his eyes may be opened to see and acknowledge the truth . but to pass from the name of word enthusiasm for which being no scripture word , we shall not contend ; let us come to the thing it self , to wit , true divine inspiration , vision and revelation , and true divine inward teaching , and leading and moving of the holy spirit immediately , whither in some measure or degree , it be not the common priviledge of all gods people , and of all sincere and true christians . i take notice of the authors distinction pag. . of two sorts of spiritual gifts , common and special . by the common gifts of the spirit ( he saith ) he meaneth all those that all christians are bound to pray for , and expect , and that are given by god in common to all those , who sincerely desire them , and labour after them , and that are necessary for the salvation of the soul ; and of this sort , he saith , are all the saving gifts and graces of the spirit , called in the schools , gratiae gratium facientes , which the spirit helps to work in mens hearts , as faith , hope , charity , purity , humility ; and all other gracious habits of the mind , which the apostle calls the fruit of the spirit , and wherein the image of god , the power of godliness , and the spirit of christianity truly do consist . by special gifts he understandeth those , which men are not ordinarily bound to expect , and which unless it be in some few circumstances that seldom happen , would be vanity and presumption to beg of god , and which by consequence are not necessary for the salvation of the soul : of this sort , he saith , are all the miraculous unctions of the holy ghost , called by the schoolmen gratiae gratis datae , such as the gift of tongues , power of working miracles , signs and wonders , the spirit of prophecy , &c. but these sorts of gifts ( saith he ) agree in this , that they are supernatural and freely given by god to men . this distinction brought by the author , i willingly own and acknowledge ; but the thing that remains for him to prove , is , that no sort of immediate divine revelation and inspiration , and immediate divine teaching is any of those common and ordinary gifts , given freely of god , to all true and sincere christians . now that the inspiration of the holy spirit , is one of these common gifts of the spirit , doth plainly appear , from the common prayer of the church of england , according to this very difinition of a common saving gift of the spirit given here by the author , to wit , that it is such as all christians are bound to pray for and expect , but such is the inspiration of the holy spirit ; according to the common prayer of the church of england , for thus she prayeth , in the collect on the first sunday after easter . lord from whom all good things do come , grant us thy humble servants , that by thy holy inspiration we may think those things that be good , and by thy merciful guiding , may perform the same through our lord iesus christ , amen . again in the first prayer at the communion , immediately after our father , &c. it saith , almighty god , unto whom all hearts be open , cleanse the thoughts of our hearts by the inspiration of thy holy spirit , that we may perfectly love thee , and worthily magnifie thy name , &c. again in the prayer which hath this title , for the whole state of christs church militant here on earth , it saith thus , beseeching thee to inspire continually the universal church , with the spirit of truth , vnity , and concord : thus we see how at three several times , the church of england prayeth for the inspiration of the holy spirit , and if she pray for it , she ought certainly to expect it , and not believe it is ceased or expired ; which makes me think it the more strange , that one of her own members , and that a do●tor also should deny this so excellent and precious a gift , and condemn it as some devil or evil spirit , and undertake to exorcise it ( before the face of the university of oxford , where common prayer is so frequently read ) and that without any distinction . but possibly he may say , he is not against divine inspiration , as it is a common saving gift of the spirit , necessary to all the church , and every member of it , but as it is some peculiar and extraordinary thing , as the gift of tongues , power of working miracles , signs , and wonders ; the spirit of prophecy , &c. to this i answer , . he ought then in the first place , to have told so much , what sort or kind of enthusiasm , or divine inspiration , ( for both these words are of one signification ) he was for , and what sort he was against , and not have promiscuously condemned inspiration , or enthusiasm altogether in the lump . . the people called in derision quakers , do not plead for those extraordinary enthusiasms or inspirations , which the apostles and some others had in the primitive times , as the gift of tongues , the power of working miracles , &c. and as the spirit of prophecy is restructed to signifie a peculiar gift of forfeiting future events , we do not plead for its absolute necessity in the church , far less do we judge it necessary to every true christian : and this i did sufficiently declare in my book of immediate revelaion , cited by the author , the which book if he had taken a little pains to read and consider , might have saved him the labour of saying so much against the quakers ; without any just ground or provocation . it is like that we and our books are esteemed so meanly of , by such as this author , as that they think it not worth their time or labour , to read our books . but in case it be so , that we are so mean in their eyes , yet they ought not to judge , or condemn us , until they have good knowledge or information of what we hold , which they are not likely to have , without taking some time and pains to read or hear what we say , for to condemn any principle we hold , before they do well know it , is as unjust as to condemn a man , before he be heard . chap. ii. but there are other two or three things , which i suppose this author , or some other , may answer in the case . the first is , that the inspirations which the church of england doth hold , pray for and expect , are subordinate to scripture , and do acknowledge the scripture , as superiour and more noble ; and that they are to be tryed by the scripture , as the greater and more principal rule , and not the scripture by them , whereas some of the quakers have writ , and particularly r. b. in his theses , that this spirit of immediate revelation is not to be tryed by the scriptures and reason , but that both of them are to be tryed by it , for so doth the author cite r. b. his theses , as so affirming pag. . to this i answer , the author doth manifestly wrong r. b. in his citation , for r. b. no where saith in his theses or apology , that the spirit or its inspiration is not to be tryed by the scripture or reason simply . only he saith , that those inward divine revelations are not to be examined and tryed by the scriptures as the more noble and certain rule . yea in the thesis r. b. doth plainly acknowledge , that the scriptures are and may be esteemed a secondary rule , subordinate to the spirit , from whom they derive the excellency and certainty they have , it is not therefore affirmed by r. b. as this author ( upon his own mistake as seemeth ) doth alledge , nor yet by any quaker so called , that i know of , that the scripture or right reason in no respect are a rule , and may not be profitably and safely used as a rule , whereby to try inward divine revelations , as the scripture or right reason is used or applyed for a rule , by the help of the spirit , and in subordination unto the spirit . but the state of the question lyeth here , whither the external testimony of the scripture , used and applyed as a rule without the spirit , as too many do , be a more noble and greater rule , and more certain , or giving to the mind of man more assurance of truth , than the inward immediate testimony of the spirit of god , in the soul or mind , which as a ray of the sun shineth with its own light , and hath a self evidencing power and vertue in it , as every other true light hath . this is one branch of the state of the question : another branch is this , whither when both the spirits inward testimony , and the scriptures outward testimony do acknowledge , co-operate , and concur , to produce or work a persuasion or essent to some gospel doctrine or principle of christian religion , in the soul or heart of a true believer , i say , whither in this case the inward testimony or witness of the spirit is not the greater , the stronger and more clear and certain as to us , and the more effectual , and as having the greatest stroak and share , in the begetting or producing the said assent to truth , or persuasion of it in the mind of man. now the pople called in derision quakers are not ashamed , but bold in the lord to say , that the inward testimony , operation , and revelation , or inspiration of the spirit of god is the greater , and hath the greatest stroak and efficiency in this work ; and that the holy spirit is not the subordinate instrument or rule of the scripture , but the scripture is the subordinate rule and instrument of the spirit : and this i prove ; first , from the express words of the apostle iohn , iohn . , . if we receive the witness of men , the witness of god is greater : for this is the witness of god , which he hath testified of his son ; he that believeth on the son of god , hath the witness in himself . now it is clear , that iohn by the witness of men , doth mean the scripture , as being the witness of the holy prophets and apostles who were men ; and by the witness of god , the inward witness of the spirit , which he who believeth hath in himself ; not as if the scripture were not also the witness of god , and a divine witness far above all bare humane testimony , but yet the scripture being compared with the inward immediate witness of gods spirit in the soul , may be without any derogation called the witness of men , to wit , of the prophets and apostles , who were holy men , for what other men iohn doth mean , i do not understand , but faithful and holy men , who did bear a true record to divine truth , as they had it inwardly revealed unto them . and to this same effect the apostle paul declared , that his gospel came unto the thessalonians not in words , or speech , or discourse only , but in power , and in the holy ghost , and in much assurance ; where he annexeth the much assurance to the power , and at the holy ghost ; and not simply nor principally to the words : and elsewhere he said , the kingdom of god standeth not in words , but in power . and seeing a christians faith is a part of gods kingdom in his soul , the said faith stands not in the words even of the apostles , by pauls own testimony , but hath a greater , and more noble and excellent foundation , to wit , the power and holy spirit of god in the heart of the believer , as that doth inspire , and inwardly operate , move , and act upon the intellectual faculties of the soul. and here possibly some will grant , that the spirit hath the greatest efficiency , or stroke in working this spiritual assent , or perswasion to the doctrine of the gospel , as an efficient cause in the souls of believers ; but perhaps they will say as this author saith of the common saving graces of the spirit , that they are moral virtues insensibly wrought in our hearts by the holy ghost ; and that therefore any divine assent or perswasion which the holy ghost works in our hearts , is wrought insensibly ; and that the holy ghost in his inspiration and operation , is incognitum quid , as some popish schoolmen and others have affirmed the spirits operation to be medium incognitum assentiendum , i. e. an unknown medium or mean that worketh in us insensibly , or without all perception on our part , whose footsteps this author seemeth to follow . and seeing the spirits influence or operation is altogether unperceptible to the soul , as having no objectve evidence whereby to make it self known , as they affirm , and that the soul or mind of man cannot assent to truth , without some objective evidence of truth : the scripture therefore is that medium , or mean , which alone , as they say , giveth this objective evidence of truth to the soul , and moveth it objectively to assent to the truth . hence they distinguish betwixt subjective and objective illumination , and the subjective and objective influence and assistance , saying , that the spirit indeed giveth us the subjective illumination and assistance , but the scripture only giveth us the objective illumination and assistance . but this distinction i have sufficiently at length refuted in my book of immediate revelation above cited , so that i need not insist to make a new refutation of it here , until the author , or some else disprove the arguments i have brought there to evince , that the holy spirit worketh sensibly and perceptibly in the hearts of believers , and giveth unto them an objective assistance and illumination ( as well as subjective or effective ) that both can be known , and is known to be a divine assistance , and to proceed from the holy spirit in them who have it , and whose minds are well prepared and disposed to receive , and observe it ; for the spirits inward operation , and inspiration , or influence is sufficiently observable , and reachable enough by the inward and spiritual senses of the soul , when excited and awakned by the power of the holy spirit , as i can appeal to all who have the least measure of experience in the case , and whose spiritual senses are awakned and duly exercised to discern betwixt good and evil. such by an inward spiritual divine sensation , are able to discern and distinguish betwixt a good motion and inspiration that cometh from the spirit of god , and an evil motion and inspiration that cometh from the devil , or some evil spirit . again , seeing by the inspiration and illumination of the spirit of god , we are principally inclined , moved , and perswaded to assent to the truth of the scripture-testimony , and are made to believe , that the scriptures are no cunningly devised fable , but the holy oracles and sayings of god , by men divinely inspired , as all good and sound protestants do acknowledge , we must needs consequentially affirm , that the spirits illumination is the more noble rule , and preferable to the scripture . and thus we evite that fallacious circle that some run into , and for which they are derided by some of the church of rome , because they say , they believe the scriptures for the spirits inward testimony ; and to go round again , they say , they believe the spirits inward testimony for the scriptures . this , say the romanists , is a fallacious circle , and not to be allowed , according to the rules of right disputation . but , say we , as we own the scriptures testimony as a good secondary confirmation , to induce or move us to believe the spirits inward testimony , so we beleive the spirits inward testimony , being chiefly moved or induced so to do by the spirit of god himself inspiring us , and inwardly moving and inclining us thereunto ; and we principally believe the scriptures for the spirit , but the spirit we principally believe for himself , or his own immediate testimony in our hearts , which is secondarily confirmed to us by the scriptures testimony . and i see not how any true protestant , or sober rational man , who owneth a necessity of the spirits inspiration to produce saving faith in the soul , can blame us for so doing . and thus the romanists have no occasion to deride or blame us for running into a vicious circle , in giving the reason of our faith. and we judge it no derogation to the scripture , to prefer the spirit of god and christ , as he doth immediately bear witness in our hearts to the external testimony of the scriptures . for as iohn and all the prophets and apostles gave the preference to christ , as more worthy , so no doubt the scriptures which are their words and writings prefer the holy spirit of christ , whose servants and instruments they are . and here i give the reader a necessary caution , which i desire him well to observe , that when the question is stated betwixt the inward and immediate testimony of the spirit in the soul of a true christian , and the outward testimony of the scripture , we affirm , the inward is the more noble , the greater , and the more preferable , even as the soul is the more noble part of a man , and of greater value than the body , however so excellent or beautiful , as being that which giveth life to the body : for as the soul quickneth the body , and useth it as its instrument , so the holy spirit inspiring the heart of a true christian , quickneth the scriptures testimony , and maketh it to live , and bring forth fruit in the soul : yet when the question is stated betwixt the scriptures and any revelation , vision or inspiration externally brought forth in words or writing , that in this case we most willingly prefer the scripture words and writings to any words and writings of ours , how much soever inspired , or proceeding from inspiration , and do most willingly submit all our words and writings to the publick standard , test , and touch-stone of the scriptures to be tryed by them , and not otherwise to be received , than as agreeing with them . a second thing , which possibly this author , or some other may answer in the case , is , that though the church of england ( according to the common prayer ) owneth the inspiration of the holy spirit as necessary to saving faith , and to the begetting a saving and spiritual knowledge of god and the scriptures , yet this is such an inspiration as is commonly obtained in the use of the ordinary means of salvation ; as of reading the scriptures , hearing them preached , expounded and opened ; also meditating upon them with frequent prayer unto god to give the understanding of them , and his gracious assistance rightly to use and improve them , and so is not an immediate inspiration or revelation that cometh unto the saints , without the use of the means , as it did come unto the prophets and apostles ; whereas the inspirations and revelations which the people called quakers pretend unto , are immediate , and come ( as they say ) unto them immediately , as unto the prophets and apostles of old , without all use of the means . but this i have so abundantly answered to the lutherian doctor in the aforesaid treatise , that little here needeth to be added , where i have sufficiently shewed , that though we own and plead for immediate revelation and inspiration of the spirit , yet this revelation and inspiration is ordinarily obtained by us , and all true christians in the diligent and frequent use of all the true means of salvation , appointed of god , according to the direction of gods holy spirit . and we readily grant , that reading and hearing the scriptures , also true and right preaching and prayer , with meditation , are special means , in the right use whereof the spirits inspirations and revelations are ordinarily obtained . nor doth this hinder the inspirations of the spirit to be immediate , because they are conveyed and given to true christians in the use of these aforesaid means , or any other not named , as i have in the above named treatise largely made apparent , which i need not here repeat . and it is a great mistake in them , who think that the inspirations and revelations of the holy spirit , which came unto the prophets and apostles , were commonly obtained by them , without all use of means ; the contrary whereof i have also clearly proved in the aforesaid treatises . and indeed , this author himself doth save me the labor of further insisting upon the proof of so clear an assertion : for in the last page of his printed sermon he saith , among the jews themselves there were schools of the prophets in which , as the jewish writers agree , the youth were trained by study and discipline for the reception of the prophetical spirit ; which according to maimonides , whom the jews call the second moses , rarely came but upon persons so qualified and prepared . thus we see , according to this authors acknowledgment , the prophetical inspirations which were immediate , came ordinarily unto the prophets , being prepared and qualified by the use of means , in study and discipline . and thus indeed , christ prepared his apostles before-hand for the more abundant reception of the holy spirit , by his preaching and labouring among them , during the time of his ministry and preaching , before his crucifixion , which continued about three years and a half . but whereas the author addeth , that he dare boldly say , were it not for the two schools of the prophets in our israel the nation would soon be over-run with ignorance , &c. i suppose the author knoweth , that the schools of the prophets ( whose masters ) were divinely inspired ) and the schools of oxford and cambridge are very unlike , and have little in common , but the name . in the schools of the prophets by study and discipline , and especially by vertuous and godly education in a holy life ; the minds of the studients were prepared and qualified to receive the spirit of prophecy , and the divine influences and inspirations thereof , and accordingly so did receive they ; which the studients in your universities are not like to receive , while they are taught to believe , that all such prophetical inspirations are expired , and that the spirit of enthusiasm or inspiration where-ever it is now found , is the devil , or some unclean spirit : but surely the studients in the schools of the prophets were of another belief . a third thing , which possibly this author , or some may alledge , is , that the inspirations or revelations , which the people called quakers own , pretend to discover and introduce new doctrines into the world , and impose them on people as new articles of faith , and as a new rule of their belief and manners ; for so much the authors words imply , when he saith , and lastly , when with all this , they ( to wit , the quakers ) shall preach no other doctrine than what the apostle hath preached , and the catholick church received , then we will believe , if they be lawfully baptized , that it is the spirit which is speaking in them . but in answer to this , i say we pretent to no new doctrine , nor do we believe , that any doctrine not already delivered in the scriptures , and sufficiently preached by the prophets and apostles , is revealed to us by divine inspiration , nor do we expect the revelation of any new doctrine , or any other articles of faith , or precepts of holy life , but what are already declared in the scriptures of the old and new testament ; only we say , that we need the inspiration of the holy spirit to work in us a right faith and understanding of the doctrines and precepts declared in the scriptures , and to enable us rightly to use and apply them ; the which is according to the common prayer of the church of england , as is sufficiently made apparent from what is abovesaid . what the author saith of our being lawfully baptized , as one of the conditions requisite to have us to be believed that we have the spirit of god , i shall not insist upon , seeing it tendeth to lead us into a new controversie , only this much in short by the way . i query , . why may we not have the spirit , supposed not baptized with water , seeing cornelius and his friends received the spirit before they were baptized with water ? . whether in the primitive church , when many delayed their baptism with water , till death or old age , they were deprived of the spirit all that time , wherein they were not baptized with water , and whether all who have died without water baptism , have died without the spirit , and so without salvation ? . whether many of us have not been as lawfully baptized with water , as the author himself , if that did , or could contribute any thing to the receiving the spirit ? . whether he can prove from scripture , that infant-sprinkling with water , is the lawful baptism , or ever was ? . whether he can prove , that christ hath commissioned all , or any of those who sprinkle infants on the forehead , so to do ? or why some more than others ? why the teachers of the church of england , more than papists or presbyterians ? but there are other two conditions he requireth , in order to our being believed that we have the spirit ; the one is , that we work miracles , and together with the gift of tongues , have all other miraculous gifts . but surely this condition is very unreasonable and unequal ; for by the same law he would have excluded iohn the baptist , who was a great prophet , and yet as it is said expresly of him , he wrought no miracle , nor do we read that he spoke any tongue , but that which was common to the iews . and it is yet more unreasonable and unequal not to believe us , unless we have all the miraculous gifts of the spirit , as if some were not sufficient , if so we had them . surely few churches or persons had all the miraculous gifts of the spirit , even when they were most common . and though we pretend not to those miraculous gifts of the spirit , such as speaking with tongues , healing the sick , raising the dead , &c. yet the absence , or not having any of these miraculous gifts , cannot prove that we are not otherwise divinely inspired ; for there are common divine inspirations , necessary to all true christians , which are of a saving nature , where they are received in faith and love , whose peculiar and proper quality is to sanctifie those who are inspired with them , and consequently are of a moral nature ; the which sort of divine inspirations being of a different kind from these which were miraculous , that is easie to understand , how the miraculous and peculiar sort of inspirations ceasing , those other of a moral consideration do remain ; the which though outwardly they are not miraculous , yet inwardly they are as performing the greater miracles ; for to raise the soul from death to life , and to heal the diseases of the soul , is a greater miracle , than to raise or heal the body . a third condition he requireth of us before we can be believed to have the spirit , is , that we receive what the apostle hath written ( in particular , that a woman should not speak in the church ) as the commandments of god. to this i answer , that we do receive what the apostle hath written , as the commandments of god , when it doth appear that what he writeth is such . but some things he said he wrot by permission and not by commandment . and as concerning womens speaking in the church , he doth not deliver it as an universal commandment that did admit no restriction or limitation , otherwise he had contradicted his own words elsewhere , in prescribing an order to women , that their heads be covered when they did pray or prophesie , which to be sure was in the church ; for as to private or mental prayer , no such order is required , cor. . . and whereas paul said , i permit not a woman to speak in the church ; it is easie to be understood in what case that was , viz. to dispute or ask questions in the church , which was permitted unto men , and children , both among the jews and primitive christians , but not unto women ; yet did not this restrain women to speak either in prayer or prophesie , when they were divinely inspired so to do ; for both the scripture and church-history informs us , how women did prophesie and pray in the church . but this being a digression , which the author introduceth to little purpose , here i shall not insist on it . chap. iii. and now as to his arguments , or rather one bare argument to prove that divine inspiration , which he calleth enthusiasm , is ceased in the true church , and among true christians . i shall first produce what he saith in his own words , pag. , . which is the sum of all he hath said in his whole sermon . now this reason ( saith he ) is to be taken from the wants and necessities of the primitive church , whose infant-state required , that god should assist her with the miraculous gifts of the spirit , till the gospel was sufficiently preached about the empire , the scriptures of the new testament compleated , the temple-worship abolished among the jews , idolatry destroyed among the gentiles , and both were united together under christ into one communion , or catholick church . and this is the sum of all the reasons , or reason he giveth , why divine inspirations were given to the church in the apostles days , and for some time after , and why they are ceased since , as being necessary to the churches of former times , but not to the churches of the later . now the whole force of all this argument , if all were conceded which he layeth down in the premisses , doth not conclude as concerning the miraculous kind of divine inspirations wherewith they who were so miraculously inspired , did spake with strange tongues , cure diseases , and the like . but nothing of all this authors reasons doth conclude against the other sort of divine inspirations , which were not for working any outward miracles , but were of a moral nature , whose direct tendency and service was to beget the true knowledge , faith and love of god , and other evangelical vertues in the hearts and souls of the ispired , and also to preserve and nourish them , in order to a perfect growth . and that there were such inspirations of the spirit of god , which were of a moral nature , is clear , not only from the scripture-testimony in abundant places , but also from the common prayer of the church of england already cited . and seeing the author himself granteth the necessity of saving gifts and operations of the spirit in all true believers , how can these operations of the spirit be understood , without inspiration ? for how can the spirit be suppose to operate or work any divine effect in the souls of believers , but as he inspireth them with his light , and life , and other divine vertues ? to inspire , signifyeth nothing else but to in-breath , or to breath into the soul any divine vertue whatsoever ; and therefore that operation or motion of the divine spirit whereby he quickens the soul that once was dead , and makes it alive unto god , is very properly called inspiration , or in-breathing ; yea , from this sort of operation it is , that the spirit hath its name , whether in latin , greek , or hebrew , and signifieth a breathing ; so that spiration or inspiration may well deserve to be the common and general name of all the various kinds of the spirits operations in the souls of men , and especially in believers according to the words of christ , iohn . . the spirit breatheth ( or inspireth ) where he willeth ; for so the words may be translated , and so did the fathers ( so call'd ) generally understand them . and we know , that the occasion of christs speaking these words , was his discourse with nicodemus about the regeneration , or spiritual new birth , as intimating plainly unto us , that the spirits inspiration or in breathing into the soul , is necessary unto its regeneration . this is that breath or breathing of the spirit which ezekiel saw come upon the dead and dry bones , which made them to live , the same that made adam a living soul , of whom it is said , that god breathed into him nismah chaim the breath or inspiration of life , and he became a living soul : and indeed it is the inspiration of life that maketh the soul of any man that truly liveth unto god a living soul , & is as necessary to the souls spiritual life , as the breathing of the air is unto the life of the body . and as the breath or inspiration of the spirit of god and christ quickneth the dead soul , and raiseth a new and spiritual life in it , so is that which slayeth antichrist , whom ( as the scripture saith ) christ shall destroy or slay with the breath of his mouth , and the brightness of his coming . i need not be at pains , i hope , to prove , that the breathing and in-breathing of the holy spirit , which is to say , his inspiration is all one thing ; for all the breathing of the spirit on men is within in the hearts and inward parts of men , and therefore is properly inspiration . and according to solomons words in the song , it is the breathing or inspiration of the holy spirit , which like the south-wind blowing upon the garden , maketh the spices thereof to send forth a sweet and fragrant smell : the which spices are nothing else but the christian graces , wherewith god indueth his church , which he maketh as a garden , and which graces are made to operate , and send forth-their divine smell , as the spirit of god doth breath or inspire upon the souls of those , in whom these sacred and heavenly spices grow : and according to elihu in iob , the inspiration of the almighty giveth understanding . and thus in brief we see the great necessity of divine inspiration , both to the church in general , and to all the members of it in particular , though not in respect of those miraculous and extraordinary gifts of tongues , and healings of bodily diseases , yet in regard of more noble and divine effects , as the souls regeneration and quickning , and both for the planting and nourishing the divine graces of gods holy spirit in the hearts of all true believers . and notwithstanding of all this , as it seemeth the author of this sermon hath a marvellous prejudice and antipathy at the word inspiration , as not applicable to any sort of the spirits operation in our days : for though he granteth the necessity of the spirits operations , yet i no where can find , that he owneth the word or term inspiration in any respect , as applicable to any operation of the spirit , at present , in any believer . and the same prejudice he seemeth to have against divers other phrases , and terms ; all which are either expresly found in scripture , or fully agreeable to the sense of scripture , which yet he hath the confidence to call invented , and uncouth terms , as the spirit of preaching and prayer , the in-comings , out-lettings , and in-dwellings of the spirit . how like is his discourse in this particular to the socinians , and pelagians , who deny the necessity of any supernatural and divine aid or assistance of the holy spirit , to perform our acceptable service and obedience unto god ? he saith further , that the spirit of preaching or praying ought to signifie no more , than the skill or habit of preaching or praying . but if he mean only a natural and acquired habit he joyneth with the socinians , and contradicteth his own former concessions , wherein he did acknowledg the necessity of the saving gifts of the spirit , and that these were supernatural , such as faith , love , humility . now every one that preacheth and prayeth either acceptably unto god , or profitably for himself or his neighbours ; he must preach and pray with faith , and love , and humility ; so that these , and other divine graces must be exercised in his preaching and praying , which require more than even a spiritual habit , to wit , a present actual assistance of the divine spirit , otherwise a man who hath the habit of preaching and praying according to this author , needeth not any dependance upon any new assistance of the spirit ; and so it is in vain for him to pray for the same , which yet is contrary to the common practice of most preachers . but whereas the author taxeth some for pretending to the spirit of preaching and praying , and make as if their extemporary prayers were the effect of ispiration ; i acknowledge they are worthy to be blamed , when in the mean time these very persons deny all inspiration , or preaching and praying by it , in our days ; and are as great opposers to the principle of immediate revelation and inspiration , as any men in the world. and it is indeed a great error to imagine , that all extemporary prayers are the effect of divine inspiration , for some are , and some are not ; and they who pretend to pray extempore by the spirit , and as with the same breath deny the very principle of inspiration , fall into a great inconsistency , which yet very many do , for which they are justly taxable . but to return to the author , he confesseth , that in the primitive church , in the days of the apostles , many preached , and prayed , and did sing by inspiration , and being enthusiastically moved or acted ; and that this did continue in the church for some time . and first as concerning singing , and praising god by inspired hymns and psalms : he saith pag. . for inspired persons did usually spend their enthusiasm in composing of hymns and spiritual songs . and again concerning preaching and praying , he saith , pag. . in the apostles time there was a miraculous gift of praying , as well as preaching , when the spirit used to seize upon the souls of men in publick , and affect them in such an extraordinary way , as to make them pray for such things , and in such a due manner , as in those times , when as yet the church had composed no liturgies , persons not inspired could not do . and here he citeth a testimony out of chrysostome , ep. ad rom. cap. . hom . . which i thought worthy to translate into english , and here insert ; moreover , together with all these gifts , there was the gift of prayer , the which was called the spirit , and he who was endued with it , he did pray for the whole multitude : for seeing we are ignorant of many things which are profitable to us , and that we ask things that are no wise profitable , the gift of prayers did come unto one of them , who standing for all the rest , did pray for what was usually convenient to the whole church , and also did teach others . therefore he ( viz. paul rom. . ) calleth the spirit both such a gift , and also that soul which did receive it , and which did intercede with god , and sigh . for he who is favoured with such a grace , standing with great compunction or contrition of mind , and with many sighs , being humbled in mind before god , asketh the things which are profitable unto all ; of which now is a symbol , the minister offering prayers unto god for the people . therefore paul feeling this , said , the spirit himself intercedeth for us with groans unutterable . to the same purpose speaks theoph. and oecumenius , upon the place . but now the thing which the author of this sermon should have proved , is , that this gift of preaching , and praying , and singing by divine inspiration , was of the same sort and nature with the miraculous and extraordinary gifts of the spirit , and equally miraculous and extraordinary with them , which he not having done , nor so much as once essayed to do from any scripture authority , he had as good done nothing at all . and the words of chrisostome cited by him , do not say , that the gift of praying by the spirit was expired in his time ; and though chrysostome had said so , i suppose the author himself doth not think that all chrysostoms words are infallibly to be believed . yea , the reason given by chrysostome why god was pleased to give that gift of prayer , doth still remain ( viz. because without the spirit we know not what to pray for , as we ought ) and therefore there is as great necessity for the spirit of prayer now , as then . but it hath no weight what the author saith pag. . that the christians might learn what to pray for , and how out of the scriptures , which are an excellent rule of devotion , as well as faith ; and since that gift was also rendred useless by the early general use of liturgies . i say this hath no weight to prove , that the spirit of prayer , or praying by divine inspiration is expired : for in the apostles days the scriptures were extant as much as now ; and therefore if the spiritual gift of prayer is made void by having the scriptures in the room of it , that gift should have ceased in the apostles days . surely it was not gods design to give us the scriptures , that he might take away his spirit from us , and leave us only the scripture-words in his room , but he promised that his spirit should remain or abide with his people for ever , whose abiding and presence was necessary unto all true christians , to give them the inward and spiritual sense and understanding of the words of prayer contained in the scripture , and to teach them what words to use at one time , and what at another , seeing they could not use them all at once . and as for the early general use of liturgies , which this author saith was in the church , to be sure there was none in the apostles times , as the author confesseth ; and if there had been any need of them for the succeeding ages , the apostles had been the fittest persons to have composed them , which yet we do not find that ever they did . it is too apparent , that when the spirit of prayer began to be lost , composed liturgies came to be set up , and that the loss and decay of this spirit , or spiritual gift of prayer was caused by the carnality and apostacy of the far greatest part of those called christians , though we have cause to believe it remained in the hearts of a remnant all along . chap. iv. but whereas the author saith , as for the gift of praying and preaching by the spirit , there is no mention made of it in the ecclesiastical writers , even where they enumerate the rest of the spiritual gifts , unless irenaeus comprehended it under the gift of strange tongues , with all sorts of which , he saith , many of the brethren spoke in his time by the holy ghost . surely this the author doth too confidently affirm : for as concerning praying by the spirit , tertullians testimony is clear , who lived about the end of the second century , who discoursing of prayer , and the manner how the christians used it , said expressly , that they prayed , ex pectore siue monitore , per spiritum sanctum ; i. e. out of the heart , without one to go before them , and by the holy ghost . and both tertullian , and iustine martyr , and eusebius make mention of the gift of prophesie by the spirit , remaining in the church in their time . and the author himself acknowledgeth , that under prophesie , preaching , and praising god by the spirit , is understood frequently in scripture ; and why not also in the ecclesiastical writers ? yea , even bernard , who lived above a thousand years after christ , did say , tepida est omnis oratio , quam non prevenit inspiratio , i. e. all prayer is dead , or lukewarm , which inspiration doth not prevent . but it is easie to apprehend why , when the ecclesiastical writers did mention the miraculous gifts of the spirit then remaining in the church , they said nothing commonly of preaching and praying by the spirit , because they did not reckon preaching and praying by the spirit , any of that sort of miraculous and extraordinary gifts , but judged it as a common and necessary gift , and therefore did not mention it among those that were miraculous and singular , which is an argument rather against the authors assertion , than in favour of it . and since the author doth acknowledge , that divers miraculous gifts of the spirit did remain in the church for some hundreds of years after the apostles , it is strange he should suppose the gift of preaching and praying by the spirit , to have expired before the rest ; but his prejudice against the principle of inspiration maketh him to fall upon such an absurd supposition . now when i say , the gift of preaching and praying by the spirit , was none of the miraculous and extraordinary gifts of the spirit , i mean it had nothing of any external or outward miracle in it any more than faith , love , hope , or any other of the evangelical vertues , all which being supernatural were internally miraculous as much , or rather more than the outward . and whereas the author pleadeth , that none of these miraculous gifts were of a moral consideration , as having any immediate influence to sanctifie the persons so inspired , & consequently not necessary to remain in the church . if then it can be proved , that preaching , and praying by the spirit are of a moral consideration , and have a sanctifying influence upon the persons inspired , it will necessarily follow , that they do , and must remain in the true church . and first , as to praying by the spirit ; that is a moral duty , and of a moral consideration , which is a gospel-precept , but praying by the holy ghost is a gospel-precept ; see eph. . . praying always with all prayer and supplication in the spirit : and iud. . praying in the holy ghost . and as concerning all true worship , which is to be given to god , christ hath expresly taught , that it is to be performed in spirit , and in truth . and i ask the author , whether he doth not think , that davids prayers and psalms , which were by the inspiration of the holy spirit , had not a sanctifying influence upon david himself ? and also whether the prayers of those in the primitive times , who prayed by inspiration , and brought forth such deep inward sighings with great contrition of heart , by the help of the holy spirit , had not a sanctifying influence going alone with them ? and were not those prayers holy prayers , and those sighings holy sighings , which left some holy impressions both upon the speakers and hearers ; the which if they did , as most certainly they did unto all sincere christians who heard them , then prayers by inspiration have a moral and intrinsecal excellency in them , and consequently were to remain in the true church to the end of the world. next as to preaching by the spirit , it is clear , that it had a sanctifying and converting power going alone with it , so that many thousands were converted unto the lord , and became truly sanctified by means of such preaching . but if the author say , it was the preaching , simply considered , that had the saving efficacy in it , without the spirit , so that the spirits operation added nothing thereunto , i suppose few will believe so gross an assertion ; for if so , then the minister of the letter is as good as the minister of the spirit ; and he who hath only the words , is as good a preacher , as he who hath the spirit and words both ; but how contrary is this to the mind of paul , who said , i will know not the words of them , who are puffed up , but the power . and our gospel came not in words only , but in power , and in the holy ghost ; and he hath made us able ministers of the new testament , not of the letter , but of the spirit ; for the letter killeth ( by the letter , he doth understand the words which any preach without the spirit ) but the spirit giveth life . and surely that which giveth life hath a sanctifying vertue in it , and is of a moral and holy nature . and doth not sad experience prove it sufficiently , that men who preach barely from the letter of the scripture , have not success in their ministry , to the conversion of souls ; else why is it , that so many having the name of christians , yet want the true nature of christianity , and come short of many heathens ? and when god shall be pleased to pour out his spirit more abundantly , and to inspire men to be preachers of his holy mind and will , shall not christianity more prevail in the world , than now it doth ? is not the great want , the want of the spirit among the greatest part of those called christians , or rather indeed , a want of a right belief concerning the necessity of the spirits help , and of the great bounty , and grace of god , how willing he is to bestow plentifully of his spirit upon men , if they would not reject and resist it , and with their prejudice against so excellent a gift , exclude themselves from the enjoyment of it ? and whereas the author saith , but thou canst cry , abba , father , without inspiration and thou mayest make prayers , & supplication , and intercession , and giving of thanks for all men , without inspiration , which if thou hadst , it would not make thy prayers more excellent in themselves , or more acceptable in the sight of god. these are such gross assertions , that as seemeth to me to have repeated them , is refutation enough to any spiritually minded man. were not davids prayers the more excellent , that they were inspired ? do not all christians value and esteem of davids prayers and psalms , and the prayers and psalms of other saints recorded in scripture , as being divinely inspired ? do they not favour of that sweet and precious life and spirit which inspired them ? or have the made and conceived prayers of others , without all divine inspiration , the same excellency and worth with davids inspired prayers and psalms ? this were to equal the words and writings of men no wise inspired , with the scriptures ; a crime , which our adversaries but unjustly seek by consequence to fix upon us . but the author still supposeth , that men may preach and pray by the help of the saving graces of the spirit , without inspiration , which maketh him conclude , from all which ( saith he ) it appears how much more excellent and desireable are the saving graces of the spirit , than all these pompous miraculous gifts , in which there is no intrinsecal excellency . but i say the author still beggeth the great thing in controversie , viz. that there are any saving graces of the spirit , without inspiration , which we altogether deny : for we affirm , that saving faith , hope , and love , and all other evangelical vertues are wrought in believers by the spirits inspiration . nor can we reach the authors subtilty , to distinguish the inward saving operation of the spirit , from inspiration , as if they were distinct things . for suppose all sorts of inspirations be not saving , or necessary to salvation , it doth not follow that none are necessary in that respect : and although all inspirations be not saving graces , yet all saving graces are inspirations ; even as though all animals be not men , yet all men are animals . or let the author , if he can , clearly distinguish betwixt these two , and prove them to be so distinct , from some better authority , than his bare affirmation , viz. that no saving grace is any divine inspiration , but of a differing nature therefrom : the which , if it were true , then none of all the saints had any saving graces inspired into them , in any age of the world , which , i judge , is contrary to the belief of most christians , who generally believe , that the prophets at least , had the saving graces of the spirit inspired into them . to conclude , this authors whole discourse tendeth only at most , to prove , if all his premisses were granted , that the miraculous gifts of the spirit are not necessary to salvation , and consequently are not of a necessary continuance in the church ; which we do not affirm : and i know not any , who do so affirm ; so that the author had better saved his labour than spend his breath , and his time to prove an assertion , which i know not any that doth call it in question : for who is it that saith , he hath the gift of tongues , or other miraculous gifts of that sort ? i know not any . or who pleadeth for the absolute necessity of them ? but as we do not plead for such gifts , so we cannot be so peremptory to conclude , that all these miraculous gifts have universally ceased or expired since the primitive times ; or that none of them at any time hereafter shall again appear . and i judge divers of his premisses , on which he buildeth his conclusion , of the universal expiration of those miraculous gifts are defective , and none of them sufficient to demonstrate his assertion , it would require too much time and paper to examine every thing he saith , but something i cannot well let pass . his first and main reason he taketh from the infancy of the church , which required these miraculous gifts during her infant-state : and to this he applyeth these two following scriptures , eph. . from v. . to v. . and cor. . from v. . to the end . but surely these two scriptures seem to me to be very impertinently brought , to confirm his assertion , and his application of them i believe is contrary to the mind of most teachers . and first , that he supposeth all these gifts which god gave to the church at christs ascension , to have been the miraculous and extraordinary gifts of the spirit , and not one of them the ordinary and saving gifts of the spirit . but why are not the saving gifts of the spirit common to all true christians , as really the fruit and effect of christs death , resurrection , and ascension , as those miraculous and extraordinary ? surely this is a very unnatural separation , and seemeth very injurious unto the purchase of christ ; as if all the saving graces of the spirit were excluded from being any of these gifts , which christ hath purchased to his church ; and the contrary doth plainly appear from the words themselves , for they were such gifts as were given to the rebellious , that god might duel among them , as signifying the sanctifying and renewing gifts of the spirit most especially . again , they are such as were given for the work of the ministry , the perfecting of the saints , the edifying of the body of christ , till we all come in the unity of the faith , and of the knowledge of the son of god , unto a perfect man unto the measure of the stature of the fulness of christ. and whereas this author will have , that the church was come to her full stature in the primitive times , and that consequently there was no more need of any of those gifts mentioned in that aforecited place , being all miraculous ; it seemeth to me wonderfully strained this his assertion . and to be sure is far from the mind of many of his brethren , who from this very place of scripture , use to argue , that there will be a ministry , and office of teachers in the church , till the worlds end ; because however so perfect the church was in those days , by reason of new converts , and others in the present & succeeding ages , who were to be converted , ministers and teachers are still necessary ; for granting that some are come to the full stature , yet many more are not so far advanced , and so long as the world stands , there will be children as well as young men and fathers in the church . but it is strange , that he thinketh , not only the apostles , prophets and evangelists , but also pastors , and teachers , or doctors , to have ceased or expired with these miraculous gifts . whence then have these , who are now called pastors and doctors , their gifts and authority ? it seemeth verily unto me , that the author hath here far out-reached , and done a great disservice to his brethren , instead of thinking to do them a great service ; and how the university of oxford can let this pass without a censure , i do not well understand . and whereas he saith , from whence it is evident ( viz. from the afore-cited place , eph. . , , , &c. ) that as the gospel increased , and the church grew up , god , like a wise nurse , weaned her by degrees from these miraculous gifts , till at last having arrived at her full stature in christ , he left her as parents leave their children , when they are grown to be men , to subsist without extraordinary helps and supplies . but hath god left her without pastors and teachers , and all the gifts of christs purchase , when he ascended ? or are pastors and teachers these extraordinary helps ? how much better were it to say , that the gifts here mentioned are some extraordinary and miraculous , and some ordinary ; and however that the persons of the apostles , or their bodily presence be removed from the church of god on earth , yet their testimony , words , and writings remain together with a measure of the same life and spirit that was in them , for the spirit is one in all , and therefore that very gift of god his giving the apostles to the church , and evangelists and prophets , hath still its service in the church , and will to the vvorlds end ; and so in respect of that service doth still remain ; and the pastors and teachers with all the common and ordinary gifts of the spirit necessary to salvation do actually remain . again , whereas the author will have it , that when the church was in her more infant-state , the miraculous and extraordinary gifts of the spirit did most abound ; and when she was come to her most adult and perfect state , they did wholly cease . this also may be called in question , viz. vvhether the church in the apostles days , when those miraculous gifts did most abound , was not in a more perfect state , than in the succeeding ages ? and whether the author thinketh in his conscience , that the church in these latter ages , since these miraculous gifts have generally ceased , viz. from about the beginning of the fifth century till this time , hath been in the most perfect state ? or rather have we not good ground to believe , that the church that was in the apostles days , and the ages immediately succeeding for the first three hundred years was in the purest and most perfect state of all , and that the churches of the succeeding ages have not arrived at her perfection ? is not the apostolical church worthily reckoned the patron of all other churches ? hath not a great apostacy come upon the far greatest part of that called the church , which began about that very time , when these miraculous gifts did cease , in great part ? and though the lord knoweth best , why these miraculous and extraordinary gifts did cease , yet may it not be judged a better reason , than any given here by the author , that these so excellent gifts were taken away , because of the apostacy that was coming on apace upon the visible face of the church , and that the unfaithfulness of professors , who did abuse both the ordinary and extraordinary gifts of god , provoked the lord to take both sorts away from the greatest number in a great part , if not altogether . but whether , when the church shall universally recover her former purity and sincerity , it may please god to restore unto her those very extraordinary gifts , i leave to his infinite counsel and good pleasure to determine . again , as to the other scripture alledged and applied by him , for the ceasing of these extraordinary gifts , he seemeth to have as far missed the mark , as in the former , as if , forsooth , paul did reckon not only all those miraculous and extraordinary gifts of the spirit , wherewith he was so richly endued , but also all his visions and enjoyments he had of god by inspiration and immediate revelation , but as childish things , and as belonging to a childs state , in comparison of more perfect attainments of believers in the succeeding ages , when all divine inspiration , and immediate revelation should cease , as this author supposeth : and if so , then the author may think himself , and such as he , as men in respect of paul and the other apostles , who were but as children to him and his brethren : for thus he expoundeth pauls words . cor. . , , , . even as when i was a child , i spake as child , i understood as a child , i thought and conceived things as a child , but when i become a man , and to the full use of my reason , i put away childish conceptions and things , for now we see divine revelations ( thus he glosseth upon pauls words ) as the prophets did of old in a dark enigmetical manner , and by symbolical representations of things upon the phansie , as in a glass , but in the adult state of the church we shall see them after the mosaical manner in a more rational way , and more accommodate to human nature , as it were face to face . now i know them imperfectly , but then i shall know them clearly , even as i am known . now i appeal to the impartial reader , if he doth not prefer himself and his other brethren , to paul and all the other apostles , as if the apostles , because of their inspirations and revelations knew but in part , and as children , having little use of their rational faculties ; whereas this author having attained to the adult state , he is become perfect in knowledge ; and like moses converseth with god face to face , and that without all revelation or inspiration immediately from god. but how did moses converse or speak with god face to face ( to whom the lord said , thou canst not see my face and live ) was it without all manner of immediate revelation or inspiration ? i trow not , but rather after a more noble and higher sort of divine inspiration , than was commonly given to other prophets . but how much more sutable and agreeable to truth is that exposition of pauls words that is commonly given , that paul compareth his highest attainments in this life even by vision and revelation or inspiration , with what he did expect and wait for after death , so as the highest attainments of divine knowledge by revelation or inspiration belonging to this life , are but as the attainments of children , in comparison with what the saints are to expect after death in the life to come . but whereas the author thinketh , that the highest revelations given in this life , are but by symbolical representations upon the phansie , as in a glass , he is much mistaken . there is a revelation of god , which god pleaseth at times to give to his children , far beyond all symbolical representations , or similitudes of things , whereby god in christ , and the pure glory of god is seen and enjoyed by the highest and noblest faculty of the soul , which is an earnest and first fruits of eternal life . nor is the author more dexstrous in expounding all that diversity of gifts mentioned cor. . , , , . to have been the miraculous and extraordinary gifts of the spirit ; for why might not some of them have been the common and ordinary , and others of them miraculous and extraordinary ? by common and ordinary , i mean not here such as were given to all and every one in particular ▪ but such common ministerial gifts as god gave in common to all ordinary teachers , and preachers , and ministers of the lords fitting and sending ; for of these ministerial gifts the apostle is here principally to be understood . and whereas the author here doth argue , that the gifts mentioned in this place cannot be the saving gifts of the spirit , because these god bestoweth joyntly on those who have them , or not at all ; whereas the gifts mentioned here , are given some to one , and some to another . but to this i answer , although the gifts here mentioned in the foregoing verses be not the saving universal gifts mentioned by him , which are given to every one of the faithful , yet it doth not follow , that therefore they are all miraculous and extraordinary , for some of them might be of a third and middle sort , to wit , given in common to all teachers and preachers , and may be called saving in such a sense or respect , as the preaching of the gospel , and distinct offices of the ministry , may be called saving , as being instrumental to the salvation of souls , as it is said in scripture , that it pleased god by the foolishness of preaching to save them that believe . and , if according to the author , all the gifts here mentioned be miraculous , and all ceased within some few ages after the apostles days , then according to him , there is no word of wisdom , nor of knowledge in the church , which how harsh it will sound to christian ears , i leave the spiritual to judge . but that the author taketh this place of scripture , viz. cor. . . for his text and foundation of his whole discourse , to prove that all the gifts here mentioned were miraculous , and consequently expired within some few ages to the apostles times , is meerly asserted by him , but not at all really proved . and he might as well say , that faith , hope , and charity were miraculous gifts of the spirit , and consequently expired with those other ; for of them also he discourseth a little after , and compriseth them , with the other sorts , under the diversity of gifts , mentioned v. . whereas the spirit is one . so that in this whole discourse of pauls , concerning the diversity of gifts , chap. . , . he mentioneth no less than three several sorts , one miraculous and extraordinary , another sort common and ordinary to the teachers in the church , and peculiar unto them ; a third sort , viz. faith , hope , charity , common to all true and sincere christians ; so that this diversity of gifts extendeth it self to all the church one way or another , all having some , although every one had not all , even as the precious ointment that ran down from aarons beard unto the lowest skirts of his garments . and though when the apostle doth treat of faith , hope , and charity , it is in the thirteen and fourteenth chapters , yet the discourse is still one and the same , as one intire piece ; and all the gifts mentioned in all the three chapters are contained under the diversity of gifts , viz. spiritual gifts mentioned , v. . of chap. . and all proceed from one spirit , so that it may , and ought to be said of them of all . now there are diversities of gifts , but the same spirit ; and the best of these gifts are faith , hope , and love , and the greatest of these is love or charity . and thus i have answered to every thing that seemed material in his sermon , to prove that divine inspirations , which he calleth enthusiasms , are ceased in the church ; and though i have not observed strictly the method of his sermon , so as to answer to every thing in his order , because the nature of my answer required to put several things together that lay scattered in his sermon , and sometimes to take that last , which he putteth first ; yet i hope the diligent and impartial reader will find , that the whole substance of his sermon against divine inspirations is sufficiently answered . and now in the close i shall only take notice of some reflections of his on the people called quakers , and some few other particulars , and then make an end . chap. v. in his page . edit . . he undertakes to show what a dangerous , damnable , and precarious principle that is , which asserts , that immediate revelation or inspiration is not ceased , &c. but the instances he bringeth to prove what he saith , are wholly precarious and false ; as . that it differs only from the popes infallibility in this , that that makes only the bishop of rome , but this makes every private christian a pope . this , i say , is altogether a false charge as to us . for we place not an absolute infallibility upon any person or persons whatsoever ; but we say the spirit of god in all his leadings , teachings , and motions is infallible , and men only conditionally so far as they receive , and are in unity with these leadings and teachings , are infallible . we say further , that every true christian hath an infallible knowledge and faith of all such things as are absolutely necessary to salvation . but as to other things he may err , if he be not duly watchful to follow the infallible guidance of gods holy spirit . but if this author thinketh he has no infallible faith or knowledge of any part or doctrine of religion , he is a meer sceptick and unbeliever ; for all true faith is infallible , that which is fallible is but meer opinion and conjecture . his second instance is as weak and impertinent as the former , viz. that the principle of immediate revelation and inspiration utterly overthrows the authority of the scriptures , and makes them an useless rule of faith. but to this i answer nay , but on the contrary the doctrine of inspiration and revelation its remaining in the church doth not overthrow , but establish the authority of the scriptures , and maketh them most useful both for a rule of faith and manners in subordination unto the holy spirit . and surely had this author well minded his former concessions , he would not have made such an absurd inference ; for he hath granted , that inspirations and revelations did remain for several ages in the primitive church after the apostles days , and that the scriptures were written before that time ; and yet i suppose he will not say , that the revelations and inspirations which the christians then had , did overthrow the scriptures , or render them useless . he might with the same absurd way of reasoning say , that the scriptures of the old testament , their authority was overthrown by the writings of the evangelists and apostles under the new testament ; or that one prophets writing did overthrow the writing of another prophet that did go before him , which is most absurd . paul who had abundant inspirations and revelations did not despise the scriptures , but regarded their authority , and used them both to his own , and his brethrens comfort and edification . his third instance is , that it hath cashired the use of the sacraments . but this is like the papists way of proceeding against the protestants , who to render them more obnoxious to the malice of the ignorant , cry out against the protestants for cashiring no less than five , or rather six of the holy sacraments of the catholick church . for whereas the church of rome holdeth , that there are seven sacraments , she blameth the protestants for cash ring five of them totally , and the sixth almost , if not altogether also , to wit , that of the eucharist so called , the protestants making that which the priest or minister giveth to the people , but a figure or sign , which to be sure is not any gospel mystery ; for the figures belonged to the law , and ceased with them , and the substance is come in the room of them , which we acknowledge . and whether it is more dangerous and hurtful to say , that a figure , sign or ceremony is ceased , which was not appointed to continue till the end of the world , or to say , that divine inspiration , whereby the soul liveth unto god , and divine revelation , whereby it only knoweth god aright , is ceased , let all sober and impartial men judge ? but as to this debate of the sacraments , because it is a digression , i shall not enlarge . his fourth instance is , that it hath annulled the ministerial orders . but this is as unjust a charge as any of the former , and doth much more justly reflect upon the author himself , who hath plainly said , that not only the orders of apostles and prophets , but also of evangelists , pastors and teachers , all which were ministerial orders mentioned eph. . are ceased in the church . the which , if so , it may be fairly quered , according to this authors hypothesis and doctrine , that all inspiration is ceased , which yet the church of england and the common-prayer alloweth , whether this author hath not excluded himself from all the ministerial orders mentioned in eph. . because he saith , they are all ceased ? and that he cannot find any ministerial order mentioned in the new testament , but what was accompanied with inspiration , whereby they both preached and prayed . and seeing he hath denied inspiration , which the liturgy of the church of england owneth , and she prayeth for , whether this authors manner of preaching and praying be not more contrary to the liturgy of the church of england in this very respect , than that of the people called in derision , quakers , and so whether he hath not brought himself and his hearers more deservedly under the censure of the law , than the quakers in this respect have done ? these two queries i desire the author plainly , and without all shifting or subterfuge , to answer ? but to the matter in hand , divine immediate revelations and inspirations cannot any more annul ( but indeed they do confirm all ) the ministerial orders appointed of god , than they did in the primitive times . for when immediate revelatiations and inspirations did greatly abound in the church , as this author confesseth , the ministerial orders remained , and were the more confirmed , and therefore they are so still . next , his instances failing , he proceedeth to sinistrous and unjust insinuations against us , as that the principle of inspiration can effectually convert the professors of it into downright popery , consequently with their own principles ; for they have nothing more to do , than to say , that the spirit hath told them , that the church of rome is the only true church . to this i answer : it is impossible , the holy spirit ( whom with all true christians we profess to guide us into all truth , according to the scriptures ) can ever tell us any such thing ; because both the holy spirit wihin , and the holy scripture without , doth plainly tell us , that no church holding such corrupt doctrines and practises , is , or can be a true church ; and the spirits testimony cannot contradict it self , and as paul said , is not yea and nay , but remains the same . how much more justly may this be retorted upon many , who are enemies to inspiration , and have pretended , the church they were of , was the true church ; and yet by some motive of gain or fear , have changed to another church and way , pretending that their reason , or scripture hath told them their former way was wrong , which yet is no just reflection either on reason or scripture . for as a false pretence to reason and scripture doth not make void their true use , so no more doth a false pretence to the holy spirit , if any should so do , render the use thereof void or ineffectual . his last insinuation is as unfair and unjust as any of the former . as this doctrine ( saith he ) was first privately sowed among us by popish emissaries , so hath it been published in our , and other countries , by those who were papists , as by ro. barclay , who was bred in the scottish covent at paris , and labbade a jesuit defrocquet . that the doctrine of immediate revelation was first privately sowed in england by popish emissaries , we know to be a false insinuation : and as for his proof , which is a meer citation of the bare name and title of a book called foxes and fire-brands , pag. . &c. printed . what ground of proof can such a bare citation be , without naming the author , or giving a sufficient evidence of his fidelity ? how many lyes are to be found in printed books ? if bearly to name the title of a book , without regarding , or giving sufficient evidence of the authors fidelity , be proof enough against a doctrine or person , who shall , or can escape innocent ? it were easie to show how the jesuits are as great enemies to immediate revelation and inspiration , as necessary to every true christian for the foundation of their faith , as any people in the world , or as this author , as doth clearly enough appear out of bellarmin a great jesuit , who disputeth against this way of resolving or building our faith , and pleadeth for the tradition of the church , in opposition to all inward inspiration , and calleth them mad men , who lean to any spirit within them , which he saith is often fallacious , and ever uncertain . nor were it a hard thing to prove , that the doctrine of inspiration hath been preached and believed both in england and elsewhere , before either the name or order of jesuits was in the world. and as to his insinuation concerning r. barclay , unless he can prove , that he remained a papist when he did publish , among many others , that doctrine , he saith nothing to the matter . it can easily be showed , that divers bishops and teachers in the protestant church have had their education at popish schools ; yea , luther himself was a popish monk , and bred at a popish university ; and some of the present bishops and teachers in britain have had a popish education , which yet will not argue they are still papists . how many are quite of other perswasions , than what they had by education ? and as for r. b. what education he had among papists was but when a child or boy , where he learned only some latin , and grammar , and what he received of their leaven , even in his young and tender years , while yet but a youth , he renounced : and the lord opened his eyes to see and acknowledge the truth ; whereof i can give better testimony ( having well known him from that very time ) than this author can against him . and i ask the author , was it any prejudice or derogation to the christian religion , that paul , a zealous preacher of it , was bred among the pharisees ? if not , the authors argument being of the same sort , evanisheth . as for labbade as he was no quaker so called , so whatever formerly he was , to be sure he was then no jesuit , but hated and persecuted by them . in pag. . he falls on with a fresh assault to accuse the doctrine of the quakers so called , concerning a spiritual ministry and spiritual worship for being blasphemous ( but if this be blasphemy to own a spiritual ministry and worship ) at this rate he may accuse the apostles , yea , christ himself as blasphemous , which is most absurd and blasphemous so to affirm who were for a spiritual ministry , iohn . and spiritual worship ; but it seemeth by this , that the author himself is only for a carnal or literal ministry and worship . and he saith , they , viz. the people called in derision , quakers , pretend , that the holy ghost now cometh down upon their assemblies , as it did in the apostles time , and moves them to preach and pray by inspiration , without any regard to condition or sex. but here he doth not fairly nor truly represent our doctrine , for we distinguish betwixt the ordinary and miraculous inspirations , with both which the apostles were indued ; and we say , although the miraculous and extraordinary be ceased , yet the ordinary remain , as being necessary to all right effectual preaching and praying . again , it is false that he alledgeth we say the spirit inspireth us to preach or pray without any regard to condition ; for a regard there is had unto the condition of persons , so that the spirit inspireth none to preach or pray , but such as are first brought into some measure of a sanctified state and condition . as to other things he mentions here , and especially that about calling for signs and miracles , i have already answered him above ; and here i would have him to consider how christ called them an evil and adulterous generation , that sought after signs . and what if we could show signs , and perform all the other conditions he requireth of us , that he may believe us to be truly inspired ? would he then in good earnest believe us to be divinely inspired ? hath he not called the very principle a blasphemous doctrine ? and whereas he saith , pag. . he denyeth not but that god is free to send prophets when he pleases , and that he may do so when the exigence of the church doth require it . is not this a manifest contradiction to his calling the doctrine of inspiration and immediate revelation , blasphemous ? or is god free to send when he pleaseth , any blasphemous doctrine or principle into the world , as this author termeth immediate revelatiation and inspiration ? and suppose that god did send prophets or men immediately inspired , which this author supposeth he may , can god send any thing that would overthrow the authority of the scriptures , and annul the ministerial orders , would not this be inconsistent with his divine infinite wisdom ? but thus we see what inconsistences this author falleth into , while he is carried with such a preposterous zeal against this so excellent a principle . in pag. . he scoffingly taunts the people called quakers , with their groanings in their meetings , saying , that they groan sufficiently , we grant ; for sometimes in their meetings they do nothing else . but if their groaning , or vocal devotion be from the spirit , how comes it to pass that the spirit never moves them , as it did in the apostles days , to pray and prophesie in unknown tongues ? to this i answer : many have both groaned and prayed by the spirit , who never spoke with unknown tongues , as i think the author will confess ; for the prophets prayed by the spirit before christ came in the flesh , and yet all had not the gift of tongues . but by this it plainly seemeth , he disowneth all groaning and praying by the spirit , as applicable to him , or any of his brethren ; this i say again is far contrary to the liturgy of the church of england . and how knoweth he , that sometimes in their meetings , the people , called in scorn , quakers , do nothing else ? i must tell him , they do more in every meeting ( although to groan from the spirit is of more value , than all that the author , or any else can do without the spirit ) viz. they meditate , they wait , they watch , they sing , and make a melody in their hearts unto the lord. but here he seemeth to scoff at our silent meetings , where we wait to hear what god will speak unto us , though perhaps no man at that time doth speak , which is well enough consistent with our principle of divine inspiration ; for if god inspire his people now as formerly , they are well imployed and exercised , who attend to his inspirings , and find advantage in so doing , much more than by all the much pratling of men , who presume to preach or teach without the spirit . in pag. . he saith , the popes infallibility must be resolved into this enthusiastical principle of immediate inspiration . i answer not , but a most into a false pretence thereunto , which yet argueth nothing against the true principle itself . and though some of the popish schoolmen resolve it into a pretence of immediate revelation , yet many more do otherwise , and particularly the university of paris , as i have showed at more length in my book called quakerism no popery . they resolve it only into a blind , insensible assistance of the spirit , which they call subjective or effective illumination , but not objective ; the which popish distinction , many protestants , and as it seemeth this author apply to their faith with this difference , that these protestants make the assistance of the spirit , fallible ; but the papists make it , as in the pope and his council , infallible . pag. . he saith : the churches hieroms , augustines , chrysostoms like us were not inspired , but studied divines . i answer why might not hierom , augustine , and chrysostome , and such as they , be both , to wit , parly inspired , and partly studied , as he termeth it , seeing there is no inconsistency ( as he supposeth ) betwixt the inspiration of the holy spirit , and the frequent and diligent use of all right and lawful means , such as reading the scriptures , meditation and prayer , with other religious exercises , which this author calleth studying . but studying without all divine inspiration , makes but poor divines , or rather dead and dry vines . and here i give the reader to understand , that in the very beginning of his sermon , this author , for all his prejudice at enthusiasts , distinguisheth betwixt them and impostors , saying , impostors on one hand , and enthusiasts on the other , &c. what then ? are the enthusiasts no impostors ? one thing i like well in the author , as to what he saith , and do therein cordially-agree with him , pag. . the first apostolical ages of wonder were utterly ignorant of killing , impulse and zeal , which i could not but observe to the utter detestation of christians assassines , &c. i could here cite divers testimonies of the ancients for the verity of divine inspiration , as still remaining among , and in the true christians ; but to avoid prolixity , i shall only cite two testimonies , one of augustine , another of origene . augustine saith , tract . epist. ioh. . there is an inward master who teacheth : christ teacheth , his inspiration teacheth ; where his inspiration , and anointing is not , the words outwardly make but an empty sound . origines contra celsum lib. . circa med . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( viz. mat. . ) verbum autem dei , divina quadam gratia non athea existente anima , sed cum quodam enthusiasmo demonstrat cognosci deum . the word of god ( citing mat. . no man knoweth the father , but the son , and he to whom the son reveals him ) demonstrateth that god is known by a certain divine grace , the soul not being atheistical , but indued with a certain enthusiasm . where note , that he setteth in opposition atheism and enthusiasm , or the atheist and enthusiast , as if whosoever is not enthusiast , or indued with a divine enthusiasm , were a downright atheist ; which is very agreeable to a title of a friends book , called enthusiasm above atheism , writ some years ago by g. w. there is one passage more in this authors sermon , which i cannot well let pass , pag. , & . suppose , saith he , thou knowest the gospel like the apostles , by inspiration , what then ? another minister who knows , it by reading and study is as capable to edifie the church as thee . and besides , if thou art like a vain corinthian , ambitious of inspiration , know that it will add nothing to the reputation of thy parts : for an inspired man is but the vessel to the treasure , the very instrument and machine of the holy ghost , who can ordain strength out of the mouths of babes and sucklings , and make a child or an ideot preach as well as thee . to the first i answer , according to this authors assertion , the bare minister of the letter is as good a preacher , and as useful in the church , as paul , or any of the apostles , which is so gross , as nothing needs to be said unto the spiritually minded for its refutation . did then the scribes preach with the same authority that christ did ? is it not said expressly , that christ preached as one having authority , and not as the scribes ? and what was the reason of this so great a difference ? was not a main reason of it , that the scribes preached barely from the letter , without divine inspiration ? but christ preached by divine inspiration , wherewith he was exceeding richly endued above all other men . and if it should please god to send preachers , who should preach with divine inspiration , should they not better open and expound the scriptures , and the mysteries of the christian religion , being inspired divinely so to do , than those who presume to expound them meerly by the strength of their natural parts , and human learning . or why is it , that great schollars , so accounted , give so contrary expositions to the same places of scripture so frequently , but that they want the inspiration of the spirit that gave them forth ? for as hierome saith , epist. paulin. . the law is spiritual , and needeth revelation , that it may be understood . to the second i answer , 't is not pride nor vanity to desire the saving inspirations of the holy spirit ; for christ hath encouraged us to ask the holy spirit , which is the same to our souls , as bread is unto the body , or the most nourishing food . and whereas he saith , that inspiration will add nothing to the reputation of a mans parts who hath it . i answer : yea , the divine inspiration that we plead for , which is of a moral and saving nature , doth add exceedingly to a mans parts , whether acquired or natural ; and consequently to their true and just reputation for grace ( which is a divine principle ) inspired and infused into the soul , doth sanctifie both the soul of man and all its faculties , and parts , and healeth all the souls diseases and disorders , and consequently doth greatly improve , assist , and enlarge the mans parts and rational faculties , who is so inspired , as abundant experience can be given both of latter and former ages . and tho' inspiration of the spirit of god may make children and ideots , such as some of the apostles were , to preach or speak well , yet it leaveth them not still to be children and ideots , but by degrees doth largely replenish them both with spiritual , and sometimes with a great natural understanding . and doth not the author think that paul had a greater and nobler enlargedness of his rational faculties , and the use of them in preaching , disputing , and writing , on the account of his being divinely inspired ? and although the inspired man is but the vessel to the treasure , yet he is not a dead vessel or machine , but is a living sensible , rational vessel , and is quickned , strengthened , and beautifyed , yea , and perfected thereby , as the body is by the soul that is lodged in it . so that however others , who are declared enemies to divine inspiration , may judge , we have cause to conclude , that men indeed divinely inspired , are the most truly rational men in the world , and have the truest and noblest use of all their rational and intellectual faculties , if duly improved . several testimonies of ancient fathers so called , and other ancient writers , to the spirits inward and immediate teachings , and the preference of the spirit of god , in his divine illuminations , and operations , and inspirations to the letter of the scripture , also the vniversality of divine illumination , and of the benefit of silence , and other things of truth of the like nature , as owned by the people called in derision quakers . ignatius ( who lived in the first century , or within a hundred years after christ , and is thought that he might have seen christ in the flesh , who died a valiant martyr for the truth of christ ) in his th epistle , writing to the church of philadelphia , saith expressly thus . . i have heard some saying , unless i find the gospel in ( archeis ) publick records or writings , i believe not . unto such i say , jesus is unto me for publick records or writings : again , he saith the publick records or writings ought not to be preferred unto the spirit . observe , it 's plain that by the archea or publick records he meaneth the scriptures , in which sense tertullian useth the word archia , lib. . against marcion . ii. and in his th epistle writing to the ephesians he saith unto them expresly these words ; using the holy spirit the rule , in greek thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the greek word signifieth a measuring line , rule , or perpendicular . iii. athenagoras ( who lived in the d century ) legatione pro christianis , pleading for the christians that they lived a pure life , he saith expresly of them , whose life is directed unto god as the rule , the greek words are , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifieth a rule , amussis , regula . iv. clemens alexandrinus ( who lived in the beginning of the d century ) admonitione ad gentes saith , but that holy man moses speaketh truly , deut. . , , . thou shalt not have in thy bag a weight and a weight , a great , and a small , but thou shalt have a true and a just weight , judging the weight , and the measure , and the number of all things to be god ; for the unjust and unrighteous at home and in the bag are the idols that are hid in the unclean soul , but there is one just measure , who is the only true god , ever equal , and ever the same , measuring and weighing all things , in the ballance , which is righteousness . v. the same clemens b. . stromatum towards the end saith expresly thus . it is evident , that moses calleth the lord the , testament ( greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) saying , behold i my testament with thee ; for before he said the testament ( or covenant ) was not to be sought in the scripture : again he saith in the preaching of peter , thou shalt find the lord called the law , and the word or reason . vi. the same clemens , in his forecited admonition to the gentiles , expresly declareth , that in all men simply or universally , and especially in them who are exercised in doctrines , there is instilled a certain divine influx or influence ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , by the grace or gift of which they acknowledge ( even they also who are unwilling ) that god is one , incorruptible , and unbegotten , or uncreated . vii . again in the same , he saith , for as that divine apostle of the lord saith ; the grace of god that bringeth salvation hath appeared unto all men , &c. this is the new song , the appearance of the word , which hath shined in us , which was in the beginning , and was first of all . viii . and in his poedagagus lib. . cap. . he saith , there is a lovely or amiable thing in man , which is called the inspiration of god , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ix . and writing to the unbelieving gentiles , he speaketh expresly of the inward witness , which was in them , calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innatum testem fide dignum , the innate witness worthy of faith , and what is that , but the same , which iames called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i. e. the innate word , born , or inbred in us . x. the same clemens in his stromata , citeth testimonies for the truth out of matthias , barnabas , clement the apostle , and out of hermes the pastor , yea he is so far from thinking , that only the prophets and apostles writ by divine inspiration , that he plainly ▪ declareth , that not only plato , but also many others preached and declared the only true god by his inspiration , gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admon ad gentes : and in the same speaking of the followers of pythagoras , he saith , and these things suffice , unto the acknowledging of god , which are written by them , by the inspiration of god. this clemens alexandrinus was the scholar of pantaenus the martyr , the which pantaenus taught school at alexandria in aegypt , and is said to have been the first christian school-master , in that famous school of alexandria , to whom did succeed clemens alexandrinus , and to him origine , and others successively . xi . the forecited ignatius , writing to the ephesians ep . . saith expresly thus : let christ speak in you as in paul , let the holy ghost teach you to speak the things of christ like unto him : and in his th epistle , writing to heron , deacon of antioch , he saith , thou art the temple of christ , the instrument of the spirit . xii . tertullian , who lived about the beginning of the third century , lib. . carminum advers . marrion , saith atque adeo non verba libri , sed missus in orbem ipse christus evangelium est , si cernere vultis . in english thus , not the words of the book , but christ , who is into the world sent , the gospel is . if ye will understand ; this he wrote against the marcionists , a gross sort of hereticks . xiii . the same tertullian , a very approv'd author ( in what he writ before he was leavened with the doctrines of novatus and montanus , and famous among the christians for his writings ) a great defender of the christian faith , against the infidels . in his book of the testimony of the soul against the gentiles , proveth that there is in the souls of all men a testimony concerning god , the judgement to come , the immortality of the soul , the punishment of the wicked after death , the resurrection of the body , &c. he saith moreover thus ; i bring forth a new testimony more known than all literature , or letter-knowledge : and cap. . he saith thus , these testimonies of the soul , how much true , so much simple , how much simple so much vulgar , how much vulgar so much common , how much common , so much natural , how much natural , so much divine : and a little after , nature is the mistress , the soul is the scholar , whatever the one hath learned , or the other taught is delivered from god , who is the master or teacher of the mistress : and again after , surely ( saith he ) the soul was before the letter , and the word was before the book , ( note ) and the sense was before the stile , and man himself was before philosopher or poet , must we therefore believe , that before letter-knowledge men lived dumb , or without testimonies of this sort . and the same tertullian in his apology against the gentiles , treating of this inward testimony of the souls of all men , concerning the oneness , truth , goodness , greatness , and justice of god , cryeth out with an exclamation : o testimony of the soul naturally , christian. cap. . apol. xiv . the same tertullian in his book of the soul cap. . saith , because we acknowledge spiritual gifts , we are counted worthy to receive the gift of prophesie after iohn . xv. eusebius , a greek father , and writer of the ecclesiastick history for the first three hundred years after christ came into the flesh , in his history writeth of iustin martyr , that in his dialogue with tryphon the jew he affirmeth , that the gifts of prophesie continued in his church unto his time . the words of iustin martyr in the said dialogue are these : and again in another prophesie , and it shall come to pass , that i will pour out my spirit on all flesh , and on my servants and handmaids , and they shall exercise the office of a prophet . among us also ( saith he ) are to be seen both women and men , who have these gifts from the spirit of god. and the same eusebius , lib. . cap. . citeth ireneus , writing to the same purpose , that the gift of prophesying and expounding divine mysteries , yea and speaking with tongues and revealing the secrets of men , continued among the christians to his time ; this ireneus lived towards the end of the second century about the year . xvi . iustin martyr ( a greek father , and greatly approved among all christians ) in his first apology for the christians unto the senate of rome , writeth thus ; that christ was in part known unto socrates ; for ( saith he ) the reason , and the word was and is in all men , even the same , which foretold by the prophets , things that were to come to pass . and in the same apology he speaketh expresly of the innate word or reason , which iames declared iam. . . greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , calling it both divine reason and innate , which was in the philosophers , poets , and historiographers , saying thus expresly , every one of them when by the impulse of that measure of divine reason , ( the seeds of which they had in them ) did contemplate that which was of the same kind , they spoke some things excellently . again , what things are said by all which are well and excellently said , they are ours who are christians , for we reverence , adore and love the word , which proceeded from god , which is without beginning and is unexpressible . and in his second apology to the emperour he writeth thus , we have learned that christ is the first born of god , and we have declared that he is the reason or word , of whom all mankind is partaker , and who liveth with , or according to the word are christians , although esteemed atheists , as among the grecians , socrates and heraclitus , and many others . but they who were before , and followed not that divine reason the guide , were evil men , and enemies of christ , and killers of them who lived according thereunto . note , that whereas iustine martyr called socrates and others who lived in conformity to the divine word in them — christians , it is to be understood in part , even as he said before , that christ was in part known to socrates , viz. as that divine word and reason , and according to that general revelation , which it gave , although we find not that socrates had the knowledge of christ , as he was to come in the flesh , and suffer death for the sins of the world , nor had he any knowledge of many other particular mysteries of the christian religion ; and therefore cannot equally , and in all respects be accounted a christian , with these who have a true knowledge of , and belief in christ , in respect both of his inward and outward coming , and whose conversation and life answer their profession . xvii . athanasius the great ( so called ) a man reputed of great authority , especially for his opposition to the arian heresie , in what he writes of the life of anthony , whom he greatly commendeth for his piety and wisdom . among other instances of his great wisdom , giveth this for one , that whereas some learned men or philosophers came unto him , thinking to make sport with him , being ignorant of letters , anthony asked them which was first , whether the mind or letters , and whither did the mind come from letters , as the cause , or letters from the mind , they answered that the mind was first and the cause or inventer of letters ; anthony replyed , therefore he who hath a sound mind needeth not letters , at which saying , both they and others present were astonished , and went away admiring so great wisdom in an ideot , or unlearned man. xviii . the forecited iustin martyr , in his dialogue with triphon the jew , declareth , that a certain old man commending to him the scriptures to read them , said unto him these words , but first of all , pray god that the gate of the light may be opened unto thee , for the scriptures cannot be known nor understood by all but only to whom it is given by the grace and gift of god , and his christ. xix . theodorus abucara in opusculis bibliotheca patrum , a greek writer , denyeth , that the scriptures are ogia dei , i. e. the speeches of god or the word of god , which is but one only , yet that they may be called so tropologically or figuratively . augustine lib. . de trinitate cap. . saith , the word that soundeth outwardly is a sign or signification of the word that shineth within , or inwardly , unto which , the name of the word doth rather or more agree , for that which is expressed with the fleshly mouth is the voice of the word , and it is called the word , because of that , of which it is assumed , that it might outwardly appear . and whereas we are blamed and greatly accused by some , because we say the scripture , viz. the letter of it , is not the incorruptible living and abiding word that remaineth for ever ; but christ is that living incorruptible word and seed mentioned by peter , for that evil men may not only wrest , but corrupt some places and passages of scripture , and accordingly have so done , not only with the translations , but even with the hebrew and greek ; although we believe , god by his gracicous providence hath preserved the scriptures testimony intire and without corruption , as to the main , so as to be a sufficient testimony of all necessary truth , let us hear what the aforesaid iustine martyr saith in the case : in his dialogue with triphon the jew , he expresly affirmeth , that the jews have corrupted the scriptures in diverse places ; as first , that they have taken out of esdras , where he declareth the law of the passover , these following words , and esdras said unto the people , this passover is our saviour , and our refuge , and if ye think and call to mind to restore him , being cast off in a sign , and then shall place your hope in him , this place shall not be forsaken for ever , saith the lord of hosts , but if ye shall not believe nor hear his words , teaching and preaching , ye shall be a derision to all nations : and out of the th psalm , whereas he saith it was written , say among the nations , the lord hath reigned from the tree ( viz. the tree of the cross mentioned by peter , on which christ was crucified ) they have left out , or taken away these words from the tree , leaving only these other words , the lord hath reigned ; he mentioneth also a third place in ieremiah corrupted by them . xx. athanasius in his synopsis sacris scripturis , acknowledgeth that many books of the prophets are lost , as the book of nathan , addo , achias the silonite , semei and iehu , and of three thousand psalms of david , only an hundred and fifty now remaining ; also there were five thousand parables of solomon , and five thousand songs also he wrote of trees , from the cedar of libanon , to the hysop on the wall ; and of beasts , fouls , creeping-things and fishes , which are not now to be found in the hebrew : and iosephus declareth that ezekiel writ two books of prophesie . it is manifest , saith athanasius , that all these are lost by the madness and sloth of the wicked jews . xxi . tertullian in his book de virgini velandis , cap. . saith : the law of faith remaining , the other things belonging to discipline and conversation admit the newness of correction , the grace of god working and promoting unto the end : for what sort of thing is it , that while the devil is always working , and daily adding unto the engines of iniquity , that the work of god should either cease , or leave off to profit , seeing for this cause he sent the comforter , that because mans weakness could not receive all at once , by degrees the discipline should be directed , and ordered , and brought to perfection , by that holy spirit , the vicar of the lord. xxii . gregory nazianzen in his oration concerning athanasius , saith expresly thus , what the sun is to things sensible , the same is god unto things intellectual ; for the sun enlightneth the visible world , and god enlightneth the invisible world ; and the one maketh us see the sun , the other maketh us see god. again the same author saith thus , ibid. whosoever breaketh through the matter and this fleshly body ( whether saith he ) it may be lawful to call it a cloud or a vail ) and obtaineth to be conversant with god , unfolding ( or revealing himself ) and to apprehend that most pure or supream light , fo far as is lawful to the nature of man ; such a man is blessed , both because he hath ascended from what is here below , and also because he hath obtained that oneness with god or deiformity ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) which the true philosophie giveth . these things ( saith he ) have been the care and study of some few , both of old , and now in this present time , and among such he reckoneth athanasius , as equaling some , and excelling others , and falling little short of some others , to wit , even the prophets and apostles . xxiii . clemens alexandrinus ( already cited ) admon . ad gent. as the true sons of the light let us behold the light , and look upward , lest the lord find us to be but bastards , as the sun discovereth the eagles . and lib. . stromatum he saith , he who neither maketh use of his sight , nor any other of his ( bodily ) senses , in his contemplating , but by the pure mind it self applyeth to things obtaineth the true philosophy . xxiv . the same clemens lib. . stromatum , directeth men in general , to go to the light , and water that is within themselves . but he who hath the eye of his soul dimmed or made dull with evil education and doctrine , let him go into his domestick light , or the light that is in his own house ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) the truth , which graphically manifesteth things that are not written . ye who thirst , go unto the waters saith esaias ; and solomon admonisheth , saying , drink water out of your own cistern , prov. . therefore plato , who is a philosopher out from among the hebrews ( as having learned much from them ) in his laws , commandeth the husbandman not to pour water upon the land , nor to take water from others to water it , but that they first dig by themselves , even unto the earth which is called virgin-earth : and in the same book he saith , the scripture exciteth or stirreth up that which is within us , which he calleth the fire of the soul , igniculum animae . xxv . in his admonition to the gentiles , he saith , the saviour hath many voices and ways for the salvation of men , threatning , he admonisheth them ; and reproving , he converteth them , &c. also he terrifieth them by the fire , kindling a flame out of a pillar , which is both a signification of grace and of fear , if thou obeyest , it is light , if thou dost not obey , it is fire . and in the same admonition to the gentiles ( who were unbelievers ) he saith , it is not difficult to come unto the truth , nor impossible to apprehend her , for she is most near in our houses , even as the most wise moses declareth living in our three parts , the hands , the mouth , and the heart ( for so the septuagint rendreth these words ) this , saith he , is a true symbol of the truth , which is fulfilled universally in three , viz. counsel , action and speech . xxvi . athanasius ( whom i formerly mentioned , as one greatly approved among the fathers ) in his oration against the gentiles saith , as god who is over all , so the way which leadeth unto him , is not far off , nor is it forth without us , but it is in us , and the beginning of it may be found out by us , even as moses taught in these words , the word of faith is within thy heart , which our saviour also signified and confirmed , saying , the kingdom of god is within you : for because we have in us faith ( viz. the word of faith ) and the kingdom of god , therefore we may speedily understand and contemplate the king of the university , to wit , the saving word of the father . neither can the heathens pretend any cause , who serve idols , nor let any man vainly deceive himself , as if he wanted that way or method , and therefore find out a pretext of his impiety , for we all stand upon that way , and have it , although all do not endeavour to walk in it , but transgress it , being drawn a-away by the outward pleasures of this life . xxvii . origin ( reputed by many , inferiour to none of these called fathers , both for his great piety , and great knowledge of the scriptures ) who lived before athanasius , and was a disciple of clemens alexandrinus , writeth clearly to the fame purpose , homilia . in genesin . the word of god ( saith he ) is present , and this now is its operation to remove the earth from every one of our souls , and to open the living fountain ; for it is within thee , and cometh not from without even as the kingdom of god is within thee . and that woman which losed the piece of silver , did not find it without , but in her own house , after she had lighted her candle , and cleansed her house from the filthiness , which the sloth and dulness of a long time had gathered , and there she found the piece of silver . and thou therefore , if thou shalt light thy candle , if thou receive or take unto thee the illumination of the holy spirit , and in his light see light , thou shalt find the piece of silver in thee : for within thee is placed the image of the heavenly king — the fountain of knowledge was placed in thee , but it could not run or stream out , because the philistines had filled the place of it with earth , and made in thee the image of the earthly . xxviii . again , origin lib. . contra celsum , saith , the simple ( or perfect ) words of sacred scripture have made the sincere readers of it to be enthusiastically moved ( gr . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) who nourish that light with the oyl which the five virgins are said to have in their lamps , as in the parable . note , how origin here again useth the word enthusian , as properly applied to every sincere reader of the scripture . and near the beginning of the said th book , he saith , the divine word teacheth us , that it doth not suffice what is spoken ( although it be ever so true in it self or worthy of credit ) to overcome the soul , unless a divine vertue or power be given to the speaker , and that the grace of god blossom forth in the words spoken , the soul not being without a divine assistance in them , who speak effectually : for the prophet saith in the th psalm v. . god shall give the word to them who preach it , with great power . xxix . hierom ( otherwise called ierom ) who lived about years after christ , saith , ( as lucas osiander in his ecclesiastical history doth cite him cent . . lib. . cap. . ) the knowledge of god is in all men by nature , nor is any man born who is without christ , and who hath not in him the seeds of wisdom and righteousness , and the other vertues , whence many without the faith and evangel of christ ( meaning as outwardly preached ) do many things wisely or holily . and that he mentioneth nature , it is clear he understood it not in pelagius sense , but of paul , who said the gentiles did by nature the things contained in the law , so as nature is not the cause but subject of this knowledge . an observable passage that happened at the counsel of nice . xxx . a certain philosopher that trusted much to his logick , did dispute with diverse bishops against the christian religion ( without the synod , where was a great concourse of people ) but the bishops could not at all prevail to convince him , at last cometh an old man , altogether ignorant of his sort of learning , and biddeth him hear the truth in the name of jesus christ , and reciteth the sum of the christian faith before him , saying thus , dost thou not believe these things o philosopher , he answered i do believe , and confessed himself to be overcome by that old man ; also he exhorted these of his profession to embrace the christian faith. being asked , why he could not be convinced by the bishops , he replied , so long as they contended against me with words , i opposed words to words , but a vertue went forth out of this old mans mouth , which i could not resist . osiander hist. eccles . cent . . lib. . cap. . xxxi . augustine ( who lived about the middle of the th century ) in his book of confessions , cap. . and being upon this admonished to return unto my self , i entred into my inwards , thou leading me , and i was able to do it , for thou becamest my helper ; i entred in to my self , and with the eye of my soul ( such as it was ) i saw , over the eye of my soul , over my mind , the unchangeable light of the lord. and again , a little after , he that knows the truth , knows that light , and who knoweth that , knoweth eternity , love knoweth it . o eternal truth , and true love , and dear eternity , thou art my god , to thee do i sigh night and day : when i first knew thee , thou didst lift me up , that i might see , there was something , which i might see , and that , that was not i , who did see , and thou didst beat back the infirmity of my sight , powerfully shining in me , and i trembled both with love and horrour , &c. again augustin in his th book of confessions , cap. . not with a doubtful , but with a certain conscience , do i love thee , o lord ; thou hast strucken my heart with thy word , and i have loved thee . and after , what now do i love , when as i love thee ? not the beauty of my body , not the order of times , not the brightness of the light , which is so friendly to these eyes , not the pleasant melodies of all kinds of songs , nor the fragant smells of flowers , and ointments , and spices , not manna and hony , nor any members acceptable to fleshly embracements : i love not these things , when as i love my god , and i love a certain light , and a certain voice , and yet a certain fragrancy , and a certain meat , and a certain embracement , when as i love my god , who is both the light , and the voice , and the sweet smell , and the meat , and embracement of my inner man , where that light shineth unto my soul , which no place can receive , that voice soundeth , which time doth not take away ; that fragrancy smelleth , which the wind scatters not ; and that meat tasteth , which eating devours not ; and that embracement cleaveth unto me , which satiety breaketh not off . again , cap. . what is this therefore which i love , when as i love my god , who is he , that is above the head of my soul. by this very soul will i ascend unto him , i will soar beyond that faculty of mine , by which i am united unto my body , and by which i fill the whole frame of it with life , i cannot by that faculty find my god. again , augustin , lib. . cap. . of his confessions , sometimes , o lord , thou lettest me go in , into a delight , very unusual , a sweetness , i know not of what kind , which if it were perfected in me , i know not what it shall be , but it shall not be in this life : but by certain cumbersom weights , am i tumbled down again , and am swallowed up by old wont , and held by it , much do i lament , and i am much held , &c. again , augustine , lib. . cap. . of his confessions , and thus by degrees , i passed from bodies , to the sensitive soul , and from that to the imagination : and again , from that to the reasoning faculty , unto which it belongeth to judge of things received by the bodily senses : which finding it self in me to be changeable , it lifted up it self unto its understanding or ( mind ) and withdrew its thought from custom , separating it self from the contradicting multitudes of phantasms , that it might find the light wherewith to be besprinkled . observe here , . how augustin distinguisheth , not only betwixt imagination and reason , but betwixt reason and the understanding ( or intelligence , which is the mind ) wherein he contradicts the common doctrine of the schools at this day , and of the priests and teachers , who deny that there is any higher faculty or power of the soul of man , than reason , therefore they know no other inward actings or exercises of mind , but what are simply rational , or discursive , and that by the phantasms , or inward forms , which it hath borrowed from the bodily senses . observe , ly how augustin declareth , that he passed not only from the imagination , but from reason , or the rational faculty it self , that he might find the light , wherewith to be besprinkled . observe , ly how he calleth the inward phantasms , which are images received from the bodily senses as of seeing , hearing , &c. contradicting multitudes , or throngs , and that he declareth how he did separate his mind from them to find the light. again , augustin speaking of this inward light , lib. . cap. . of his confessions , nor indeed ( saith he ) was my goods without me , nor were they sought by the eyes of flesh under the sun. for they that will take joy in any thing without themselves do easily vanish , and spill themselves upon visible and temporal things , licking their images with their hungry thoughts : and oh that they were once wearied with hunger , and did say , who will shew us the good things : and we should say , let them hear the light of thy countenance is sealed in us , o lord , for we are not the light which lighteth every man , but we are enlightned by thee , that we , who were once darkness may be light in thee . o that they did see the inward eternal light , which because i had once tasted , i gnashed my teeth at them , because i could not show it unto them , although they should bring me their heart in their very eyes , which are turned away forth from thee . observe here . how augustin calleth the light , an inward eternal light. . how he wished that men , whose eyes are so much abroad might see it ; therefore it was inwardly visible , and consequently objective . . how he calleth it , the light of gods countenance , which is sealed in us , according to the words of the fourth psalm , as the septuagint , and the old latine hath them . . how he affirmeth , that we are not that light that lighteth every man , but we ( to wit every man ) are enlightned by the lord , that who were once darkness , may be light in him , therefore it was saving . . how augustin understandeth this inward eternal light to be the true good , which many are saying , who will show , so as the words of the psalm , the light of the lord is sealed in us , are a plain answer unto the former words , there be many who say , who will show us any good : as if he had said , the true good is not any visible or temporal thing , but the light of the countenance of god , which is sealed in all men ; and that men may see and enjoy this good , they must turn away the eyes of the mind , from things that are outward , outward , which are but visible and temporal , and look inward within themselves , where the true good is only to be found . surely augustin was not of the mind of the national priests , who say , there is no good thing in evil men , and that any light that is in them is but darkness , and insufficient to give true satisfaction to the soul : which if augustin had thought so , he would not so heartily have wished that they might see it ; and surely , the reason he gives why they did not see it , was not that it was not in them , but because the eyes of their mind were abroad , and gone forth to outward objects : yea his words , that he calleth it the internal light , do plainly hold forth , that he did understand it was in them , according to the words of the psalm before cited . xxxii . bernard who lived about five hundred years ago , tractatu de praecepto , & dispensatione , as concerning what you ask of the contrariety , which seemeth to be in these two sentences of paul , our conversation is in the heavens , and while we are in the body , we sojourn from the lord , to wit , how can the soul at the same time sojourn in the body from the lord , and also be in the heavens with the lord : the apostle himself loseth it , when elsewhere he saith , we know in part , and we propheise in part , in so far indeed as we know , as contemplating things present , now we are with the lord , but in so far as we prophesie of things to come , believing what we understand not , hoping what we see not , we sojourn from the lord , and in the body . again , bernard in his . epistle to h. m. but thou brother , as i have heard , art reading the prophets , thinkest thou that thou understandest what thou readest , for if thou understandest , thou perceivest that the sense of the prophetical reading is christ , whom if thou desirest to obtain , thou shalt do it sooner by following him , than by reading — and a little aster . o ( saith he ) if thou didst but once a little taste of the fatness of the corn , whence ierusalem is satisfied , how willingly wouldst thou leave unto the litteral jews , their crusts to be knawn upon . o that i might obtain at any time to have thee a companion in the schooll of piety , under the master jesus . again , tractatu de interiori domo , cap. . the chief and principal looking-glass to see god , is the rational soul finding it self : for if the invisible things of god be understood , being seen through the things which are made , where , i pray , are the footsteps of his knowledge more expresly to be found imprinted then in his image . whosoever therefore thirsteth to see god , let him dress his looking-glass , let him cleanse his spirit : blessed are the pure in heart , for they shall see god : and cap. . the looking-glass therefore being well dressed or cleansed , and diligently long looked into , there beginneth to shine in it a certain clearness of divine light , and an immense beam of an unaccustomed vision to appear unto the eyes of the heart : out of the vision of this light , the mind being inflamed , beginneth with the pure eye of the heart , to behold things supernatural and internal , to love god , to inhere in god ; it considereth all things present , as if they were not , it renounceth its whole affections , and wholly it applieth it self to love alone , knowing that he is only happy who loveth god : but into so great favour the mind never reacheth by its own industry , this is the gift of god , not the merit of man , but without doubt he hath received such , and so great favour , who hath deserted the care of the world ( or age ) and taketh care of himself ; and cap. . who is so continually delighted in the love of god , frequently doth suffer excesses of mind , and being ravished from all things present and earthly , is presented before the lord ; and while he considereth his beauty , being astonished with the greatness thereof , he is wholly suspended in its admiration ; he admireth the glory of the king , the magnificence of the kingdom , the nobility of the supernatural city , and the happiness of the citisens , the sweetness of the inward swavity , and the tranquility of the eternal rest ; he meditateth on the power of the father , the wisdom of the son , the bounty of the holy spirit , and the happiness of the angelical nature , he is delighted of god , into god , while he admireth his piety , and beholdeth his beauty . o what a sweet ravishment is felt , if it were not so short : he is ravished while he beholdeth only heavenly things , and by beholding them he is delighted : but when he endevoureth to stand there longer , he suddenly slideth , and returning unto himself , he cannot intimate to any , what he hath seen above himself , and cap. . it is necessary therefore to ascend unto the high heart , and in the excess of mind , by divine revelation , to learn what that is unto which it ought to aspire , and unto what condition of sublimity he ought to compose and accustom his mind ; for if once a man were admitted into that luciferous glory of angelical sublimity , and did obtain to enter into that sight of the divine rayes , with what most inward desires , what profound groans , what unutterable sighs , do we think , that he insisteth , with what assiduous remembrance , what delightful admiration , do we believe , considereth he , and remembreth the brightness that he hath beheld , desiring it , sighing after it , contemplating it , until at length sometime he be transformed into the same image from glory to glory , as by the spirit of the lord : but when we return from that state of sublimity unto our selves , these things which we first saw above our selves , in that truth and clearness with which we first saw them , we cannot at all call them to our remembrance ; and although from thence we hold something in our memory , and as it were through a middle vail , and as in the midst of a cloud , we are not able to remember the manner of our seeing , nor the quality of the vision : and after a strange manner , remembring , we do not remember ; while seeing , we do not see throughly ; and beholding , we do not throughly behold ; and being intent , we do not pierce throughly , until again by meditation , we rise up into contemplation , by contemplation into admiration , by admiration into alienation ( or excess ) of mind . again in the same treatise , cap. . who doth so gather the evagations ( or wandrings ) of his mind into one , and fixeth all the motions of his heart , in the alone desire of eternity ; surely now he hath returned unto his heart , and now willingly he stayeth there , and is marvelously delighted : and now when he cannot contain himself for joy , he is led above himself , and by an excess of mind , he is lifted up unto the hights , and so by himself above himself , by the knowledge of himself , he ascendeth unto the knowledge of god , that he may learn to love god alone , and to think on him continually , and in him to rest delightfully : when so the love of christ hath swallowed up the whole affection of man , that being negligent and unmindful of himself , he feeleth nothing but jesus christ ; then at length , as i understand , is the love of god perfected in him . to him , who is so affected , poverty is not burdensome , he feeleth not injuries , he laugheth at reproaches , he despiseth losses , he counteth death gain ; yea , he doth not think that he dieth , when rather he knoweth ; that he passeth from death to life : whom the love of god doth so hold inwardly bound , he cannot go forth in a little , but inwardly burneth in his desire , the more largely , how much the more familiarly , and the more vehemently , how much the more frequently . again , cap. . of the same treatise . the contemplation of truth is begun in this life , but in the future it is celebrated in a continual perpetuity : by the contemplation of truth man is instructed unto righteousness , and perfected unto glory . the grace of contemplation doth not only cleanse the heart from all worldly love , but sanctifieth it , and inflameth the mind unto the love of heavenly things ; who by divine inspiration and revelation , is carried on unto the grace of contemplation ; he receiveth some earnest of that fulness that is to come , where he shall be continually fixed in the everlasting contemplation . observe , . how this author doth plainly hold forth divine revelation and inspiration , as the means by which the grace of contemplation is attained . observe , . how he affirmeth , that this grace of contemplation doth cleanse and sanctifie the heart , far contrary to the national teachers , who say such an attainment , as the contemplation , or beholding of god by divine revelation in this life , is not necessary unto the saints , and it were dangerous , lest they should be puffed up . but that the seeing of god doth of its own nature exceedingly humble the creature is clear from the th chapter of isaiah , where the prophet declareth , after he had seen the lord , how he cryed out , wo is me , for i am undone . note , whether the author of the treatise above cited , de domo interiori , by bernard or any other ; if some question it , it is not much matterial , seeing all that i have cited out of it , is fully conform unto bernard in his other writings . again , bernard in his sermon of the threefold manner of contemplation . but ( saith he ) there is is a place where god is seen truly resting and quiet , a place not at all of a judge , not of a master , but of a bridegroom , and which to me , indeed ( for of others i know not ) is indeed a chamber , if at any time it cometh to pass , that i be brought into it : but alas ( rara hora & brevis mora lat . ) it is a rare hour , and a small stay ; there the mercy of the lord is clearly undestood from everlasting to everlasting , upon them that fear him , and happy is he who can say , i am a partaker with all that fear thee , and keep thy commandments . concerning the necessity and benefit of inward silence , in order unto the conversing with god , and the contemplating and beholding of him ; also of silence in meetings , and how it is profitable . moreover , concerning the necessity of turning in , to our own minds and hearts , ( othervise called introversion ) that we may find the lord , and of waiting upon the lord , as thus turned inward , or inwardly retired in our minds . now that an inward silence of mind ( wherein the mind is silent , and ceased from its thoughts or imaginations conceived whether by the images or phantasms it hath received by the ministry of the outward senses , or those of its own making ) is necessary unto the attaining the fruitive or intuitive knowledge of god , as aforesaid , and the conversing with him , nearly and intimately . this i prove , first from the testimony of scripture , psalm . . be still , and know that i am god : and as the septuagint hath it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otiamini vacate , vake ye . psalm . . speak in your heart , upon your bed , and be silent , so the hebrew doth carry it . observe , here by the bed is signified the inward rest of the mind , which when it attaineth , it is fittest to speak unto god , and vers . . i will both lay me down in peace , and sleep , &c. psalm . . he maketh me to lye down in green pastures , he leadeth me beside the still waters . eccles. . , . keep thy foot , when thou goest to the house of god , and be more ready to hear , then to offer the sacrifice of fools , for they consider not that they do evil . be not rash with thy mouth , and let not thy heart be hasty to utter any thing before god. observe , in that he saith , let not thy heart be hasty to utter any thing before the face of the lord ( so the hebrew ) he layeth a restraint , not only upon rash words of the mouth , but upon rash thoughts also of the heart , which it may utter before the face of the lord , which face of the lord is the light of the lord , that shineth in mans heart , according to the words of the fourth psalm , called the light of his face or countenance . now which thoughts may be called rash , or hasty thoughts ? surely all such as are its own , as proceeding simply from the heart it self , without the divine instinct and inspiration of the spirit of god , for saith the apostle , not that we are sufficient to think any thing as of our selves , cor. . . canticles of solomon , . . i sleep , but by heart waketh , how bernard undestandeth this place i shall shew afterwards , and cant. . . cant. . . i sat down under his shadow with great delight , and his fruit was sweet to my tast . observe , this whole speech being allegorical , the sitting down must needs signifie , the quiet and still condition of the mind , and then ( to wit in this inward quietness of mind , ) the fruit of her beloved , is sweet to her tast . again , cant. . . tell me , o thou , whom my soul loveth , where thou feedest , where thou makest thy flocks to rest at noon . isaiah . . thou wilt keep him in perfect peace , whose mind is stayed on thee : and as the hebrew hath it , the thought being stayed . isaiah . . and on whom will i look , but upon the humble , and the silent , and who tremble at my words . so do the septuagint translate the place . and , isaiah . . keep silence before me , o islands , and let the people renew their strength . and , isaiah . . in returning and rest shall ye be saved , in silence , and expectation shall be your strength . lamentations . . he shall wait , ( and be silent ) for the salvation of the lord. observe , here the scripture expresly mentioneth silent waiting , or waiting in silence : let the opposers and adversaries of truth consider this , who speak so much against silent waiting , or waiting in silence ; and who say , they read not of such a thing in scripture , and they acknowledge no waiting upon god , but as they are exercised in somewhat , as reading , or hearing , or speaking , which they call waiting in ordinances : but here is a waiting in silence , which is as real an ordinance , or appointment of god as any other , which they utterly deny , and are ignorant off . again , lamentations . . he sitteth alone , and keepeth silence . hosea . . i will perswade her , and bring her into a solitary place ( remote from all speech ) and i will speak unto her heart . zechariah . . be silent , o all flesh , before the lord , for he is raised up , out of his holy habitation . moreover , notwithstanding all the disdainful language , which the opposers of truth use against silence , yet see what the prophet saith of it , in the psalm . psalm . . unto thee , silence , praise , o god in zion , so doth the hebrew bear it , and so doth arias montanus translate it , tibi silentium laus , deus in sion , which may be understood either , . that silence is praise , as well as words unto god , or . . that silence is due or belonging unto god , as where he said , psalm . . my soul is silent verily unto god : or , . that silence is necessary as a preparation unto praise , all which are true . now that silence mentioned so frequently in scripture , is not a bare outward silence , but a silence of the mind or soul , from its own thoughts , whether arising from corrupt , and inferiour nature , or from the active part of it self , as it can act , so much as in thought , without the divine inspiration of the spirit of god : for without this all thoughts of mans heart , touching divine and spiritual things , are but barren and hurtful , but such as are conceived in the mind by vertue of a divine instinct , and inspiration of god , are profitable and fruitful , and sweet unto the soul , above hony , or the hony comb , even as david said , how sweet are thy thoughts unto me , o god. for as i have already showed out of bernard , such thoughts are the words or speech of god , as he speaketh in us by the spirit . now when we speak of being silent from thoughts , we do not understand these thoughts , which are conceived , or formed in us by divine inspiration ; for they are not inconsistent with the true silence , but arise out of it , and remain or spring up therein . secondly , i prove the same from antiquity . i. clemens alexandrinus , lib. . stromatum , he who neither maketh use of his sight , nor any other of his senses in his thinking , ( or contemplating ) but by the pure mind it self applieth to things , obtaineth the true philosophie . also pythagoras his five years silence , had this signification , that he commanded his disciples , that they should turn away from sensible things , and behold and contemplate god with the pure mind : observe by the pure mind he understandeth the mind not only cleansed from its lusts , but separated from the sensible images of sensible things . ii. augustin , lib. . cap. . of his confessions , if to any the tumults of the flesh were silent , and the phantasies of the earth , water and air were silent , and the poles of heaven were silent , and if the soul were silent unto it self , and should pass beyond it self , not thinking on it self : and if dreams and imaginary revelations were silent , and every tongue , and sign , and whatever is made , passing from one to another , if to any it can be silent ; for if any hear , all these things speak , we have not made our selves , but he hath made us , who remaineth for ever . having said this , if now they be silent , because they have roused or awakened up the ear to him who made them , let him speak alone , not by them , but by himself , that we may hear his word , not by the tongue of flesh , nor by the voice of an angel , nor by the noise of a cloud , nor by the dark riddle of a similitude , but let us hear him whom we love in them , without them , as we now stretch after it , and by a most swift cogitation are arrived unto a touch of that eternal wisdom which is over all : if this were continued , and all visions of a far other kind were removed , and this one should ravish its beholder and swallow him up , and hide him in its inward joys , as that his life must be for ever like unto this moment of understanding , after which we have breathed , were not this , enter into the joy of thy lord. iii. the author of the treatise de spiritu & anima , bound up among augustins works , who is thought to be hugo de sancto victore , cap. . the reasonable soul ( saith he ) is above all these things , which are created of god , and therefore it is most near unto god , when it is pure , and how much it cleaveth unto him by love , in so much , being well besprinkled and enlightned by him , with intelligible light it beholdeth god , not by the bodily eyes , but by its principal part , to wit , the understanding , in whom is most perfect beauty , and a most blessed vision , by which it is made happy : let it therefore remove from its cogitation all knowledges , which are received by the bodily senses ; and cap. . yea , surely the soul withdrawith it self unto it self from all bodily senses , as hindring and resisting with their noise that it may see it self in its self , and may know it self , and when it would know god , it lifteth up it self above it self , with the eye of the mind , and cap. . let the mind therefore return to it self , and collect , or gather it self into it self , that without bodily images it may consider it self , and the invisible nature of god almighty : let it reject the phantasms of earthly images , and whatever earthly thing presenteth unto its thought , and let it consider it self such , as it is created under god above the body : then let it rise above it self , and forsake it self , and let it come in a manner into a forgetfulness of it self , and subject or bow down it self humbly and devoutly to the comtemplation of god : for when the mind beginneth to exercise it self by the pure intelligence ( or understanding ) and in whole to behold that glory of the incorruptible light , and to draw , out of the things , which it seeth inwardly a taste of most inward sweetness , and thereof to season its understanding , and turn it into wisdom in this so great an excess of mind , that peace is found and obtained , which passeth all sense , so that there is silence in heaven , as it were half an hour , so that the mind of the beholder is troubled with no tumult of contending thoughts , finding nothing that it seeketh by desire , or blameth by loathing , or accuseth by hatred , but within the quietness of the contemplation is wholly gathered , and is let in , into a certain affection , or delight very unusual , to a sweetness , of i know not of what kind , which if it were always felt , surely it would be a great happiness . here sensuality doth nothing , imagination doth nothing but all the inferiour powers of the soul are made destitute of their proper office , but the more pure part of the soul is led into that secret of most inward quiet , and that mystery of the greatest tranquility , in a happy joyfulness . iv. antiochus a greek author , homilia . how good and seasonable a thing is silence , the mother of the wisest thoughts , for the good spirit fleeth multitude of speech , as remaining without all perturbation and imagination : therefore silence is a good mother of all vertues . again also the prophet amos instructing us by his oracle saith , in that time , the understanding shall be silent , for it is an evil time , and isaias , to whom shall i look , but unto the humble and the silent , and who tremble at my words , so the septuagint also , isaias . v. bernard in his d sermon on the canticles . blessed is he who can say , behold i have gone far away in fleeting , and have remained in a solitude . psalm . he was not content to go forth , unless he should go far away , that he might be at rest ; hast thou passed beyond the delights of the flesh , that thou dost not obey the desires thereof , neither art thou held with its baits , thou hast profited , thou hast separated thy self , but hast not gone far away , unless that by the purity of thy mind , thou canst flee beyond the phantasms or images of bodily similitudes , that rush in from every hand , until thou comest hither , promise not rest to thy self , thou art in an error , if thou being short of this , thou thinkest to find the place of quiet , the secret of solitude , the clearness of light , the habitation of peace . and in the treatise of the degrees of humility . there ( to wit , in the bedchamber of the king ) for a little space , as it were for half an hour , silece being made in heaven , sweetly reposing in the desired embracements , she indeed sleepeth , but he heart waketh or watcheth , whereby verily in the mean time , she searcheth into the secrets of the truth . observe , here it is plain how bernard understandeth this sleeping to be the silencing or quieting of the thoughts and imaginations , and all the workings of the inferiour powers of the soul , at which time the heart waketh or watcheth , and is in the fittest condition to converse with the lord , and to search into those inward secrets , which he revealeth only to those , who are brought in thither . and in the treatise of the inward house , cap. . but he who would vake unto the contemplation of truth , it is necessary that he learn to rest , not only from evil works , but also from superfluous thoughts : for many although they know how to vake in body , yet they cannot vake in the heart , not knowing to make a sabbath of a sabbath , and therefore they cannot fulfill that which is said , vake ye , and see that i am god , for vaking in body , but vaging in heart every where , they are not worthy to see how sweet the lord is , and how good unto israel to them , who are of a right heart . again , in the same treatise , cap. . he often visiteth , and willingly inhabiteth the tranquillity of the heart , and the rest of the quiet mind : for he is peace , and his dwelling place is in peace . again , bernard in his . epistle . the discipline of silence ( saith he ) seemeth burthensome unto some , but the prophet considering , that it was rather a strength than a burden , saith in silence and in hope shall be your strength , in silence he saith and hope , for it is good to wait for the lord in silence ; for the consolation of present things weakneth the soul , but the expectation of future things doth strengthen it . observe what a testimony bernard giveth to silent waiting , whereas he saith , it is good to wait for the lord in silence . as touching silence in meetings , that there hath been silence in the religious meetings of gods people . this i prove , first from the testimony of scripture . job . . . so they sat down with him upon the ground , seven days and seven nights , and none spake a word unto him , for they saw that his grief was very great . esdras . , . then were assembled unto me every one that trembled at the words of the god of israel , because of the transgression of those , that had been carried away ; and i sat astonished until the evening sacrifice , but the seventy interpreters translate it thus , and i sat silent until the evening sacrifice . ezekiel . . then came i to them of the captivity at telabid , that dwelt by the river of chebar , and i sat where they sat , and remained their astonished among them seven days ; and it came to pass , at the end of seven days , that the word of the lord came unto me saying . observe , it is plain from these words , that the prophet waited in silence seven days , for the word of the lord to open his mouth . oh how the mockers of the spirit of god , who mock at our silent meetings , would have mocked at this holy prophet : and as these mockers use to say to us ( when we sit silent together , perhaps for the space of one hour or two , not daring to speak , until it be given us by the spirit of god. ) the spirit is long a coming ; surely such atheistical mockers would have said the same to him , if they had lived in his day , or he in theirs ; although no doubt , that good man had the spirit of god , and the word of god in his heart , all the time well exercising him , albeit nothing was given him to speak unto others , even as we who wait upon the lord in silence , do find the spirit of the lord present with us , and in us , even in our silence ; and the reason of our silence is not that the spirit of the lord is absent , but that we find it our place to be silent , that we may the better attend to his inward teaching in our hearts , and may be guided by him , when , and what to speak . mat. . , . and seeing the multitudes , he went up into a mountain , and when he was sat , his disciples came unto him , and he opened his mouth , and taught them saying . observe , after he was sat , he opened his mouth , this sitting doth spiritually or mystically signifie the inward composure and silence of the mind , ( that both speakers and hearers should be brought unto before that any thing be spoken that will edifie . ) so beda . acts . , . and when the day of pentecost was fully come , they were all with one accord in one place , and suddenly there came a sound from heaven , &c. observe , it is plain from this , that while they were sitting silent , the holy ghost was given , neither did they speak before they received the holy ghost ; but after they had received him , then they spoke as the spirit gave utterance . and it is clear , that the very end of their assembling together at this time , was to wait upon the lord , for the fulfilling of his promise , who commanded them , acts . . that they should not depart from ierusalem , but wait for the promise of the father . so there they waited , and without all words , or outward ministry of any creature the spirit was poured forth upon them . it is worth the observing , that while they were neither exhorting , nor preaching , nor praying outwardly , but silent , this came to pass . secondly , i prove the same from antiquity . athanasius in the life of anthony , sheweth that anthony would often sit silent with them who came to him , ( as it is written in daniel . . ) and sometimes he would walk , and after the space of an hour he would speak to his brethren who were present , and would declare unto them the things which had been revealed unto him . and at one time he was sitting , and was in an extasie , or in an excess of mind , and while he was in the contemplation he groaned exceedingly : and after an hours space , turning unto them who were present , he sighed and trembled , and rising up , he kneeled down and prayed for some considerable space ; and all the brethren that were present with him trembled also , and having desired him to declare unto them his revelation , he yielded unto their desire , and shewed them what had been revealed unto him . this is that anthony whom augustin mentioneth so honourably in his confessions , and so doth eusebius in his ecclesiastical history . moreover , because i find people generally , and even them , who suppose they have skill in learning and philosophy , to think so strangely of our silence in our meetings , and some have not stuck to say , that silent meetings are altogether a new conceit of the quakers , the like whereof was never known among wise men . i judge it not amiss , to let them understand , how plato in his book de sapientia , declareth concerning his master socrates , that his schollars or familiars , were sharpned or quickned by him , even when he was silent , upon which marsilius ficinus , a great platonist , hath these words , lib. . cap. . theologica platonica de animae immortalit . moreover ( saith he ) socrates declareth , how that some who used his company , and were near unto him , became more quick or sharp in understanding , even when he was silent , and when they departed from his company and converse , they became duller , as if that vertue of understanding belonged unto a certain divine influence from god , conveyed by the spirit and mind of socrates unto the minds of his familiars , thus marsilius ficinus . now this socrates is generally esteemed by the learned , to have been the best of all the philosophers : yea , iustin martyr affirmeth plainly that he was a christian , and that he knew christ , as he is the word ; also clemens alexandrinus expresly declareth , that the idea of socrates and plato , ( in the comtemplation of which they placed only the true philosophy ) was the word mentioned , iohn . . lib. . stromatum , from which it is plain , that socrates had meetings with his friends in silence , and they profited by him , even when he was silent . therefore let all such who reckon themselves wise men and philosophers be ashamed , any more to speak against silence in meetings , as if it were an unprofitable thing , lest in so doing , they declare themselves to be rather fools , than true philosophers , such as socrates . again , plutarch in his morals , tom. . cap. . so highly commendeth silence , that he calleth it a profound wisdom , and full of high misteries , and he saith , we learn from men to speak , but from the gods to be silent ; for in the sacrifices and holy ceremonies of the service of the gods , we are commanded to be quiet , and to keep silence : and the saying of cato is excellent , he is next god , who knoweth in reason to be silent . and that you may see how suitable and agreable the things which i have already declared concerning divine inspiration , ( as being absolutely necessary for the attaining of the true knowledge of god ) are unto the principles of socrates and plato , whom augustin in his books de civitate dei , commendeth as the best philosophers . i shall give you a summ of their doctrine out of marsilius ficinus , his argument in euthydemum platonis , that wisdom is not acquired so much by humane study , as it is divinely infused into purified minds : yea , socrates in his discourse with theages denyeth that ever any men learned ought from him , neither would he acknowledge himself to have any further use unto men , than to be as a spiritual midwife unto them , to help to bring forth that wisdom or knowledge which god himself had put in them . and concerning the necessity of inward silence , and unmoveableness of mind , in order to converse with god , how agreeable it is to socrates and plato : let us further hear marsilius ficinus , theol. platon . lib. . cap. . love god alone ( saith he ) o soul , love the light alone , the infinite light of the bountiful god love thou infinitely ; now thou shalt shine , and be delighted infinitely ; i pray thee therefore seek his face , and thou shalt rejoyce for ever , but i pray thee be not moved , that thou may touch that light , because it is stability , be not scattered through diverse things , that thou may apprehend it , for it is unity . stay the motion , gather together the multitude , immediately thou shalt find god , who hath already found thee . in this search , oh how repugnant is the mind unto all bodys , how much doth it despise their images , and deceits ? how much doth it condemn the phantasie , and bodily senses ? thirdly , as concerning that great duty of returning , or turning in , into the heart , which our opposers , who deny immediate revelation and inspiration , do so much speak against , as nonsense , and the like , that it is a thing required of god and commanded . this i prove first from the testimony of scripture , deuteronomy . . and know this day , and return unto thy heart . so the hebrew . deuteronomy . . and shall return to thy heart , hebrew . kings . . if they shall return unto their heart , so the hebrew , and kings . . and shall return unto thee in their whole heart . isaiah . . return o ye transgressors unto the heart , so the hebrew , and the old latine . lamentations of ieremy , therefore , or for this , will i return unto my heart , that so i may wait : cap. . . secondly , i prove the same from antiquity . i. augustin quinquagena a psalm . . citante beda . the written law , what cryteth it unto them , who have forsaken the law written in their hearts ; return o ye transgressors unto the heart . observe , it is worth your observation , that all along the translators have otherwise translated all these places of scripture , which expresly mention this great duty of returning unto the heart , because , as seemeth , they were ignorant of it , as people generally now are , who when they hear us bidding them turn into their hearts or minds , are ready to gnash their teeth at us , and to say ( as i have heard them ) there is no good in our hearts , what should we turn in unto them for ; and surely , if there were no divine revelation in the heart , it were in vain to turn in unto it . again , augustin in his confessions , lib. . cap. . and being upon this admonished to return unto my self , i entred even into my inwards , thou ( o lord ) leading me , and i was able to do it , for thou becamest my helper ; i entred into my self , and with the eye of my soul , i saw , over the eye of my soul , over my mind , the unchangeable light of the lord. observe how augustin first turned in , to his heart , that he might see the light of the lord ; but they who believe not that there is any light of the lord to be seen in their hearts , think it in vain to turn into their hearts . and verily most men are so turned ( or extraverted ) unto outward objects , that for them to be turned inward , unto an invisible object of light and life from god in their hearts , is to make them change their element , which they are as unwilling to do , as the fish is to leave the water . and on the contrary , one that is truly an inward liver , and is come to converse with the inward light , and life , and word of god in his heart , is an unwilling to leave this place , and go forth unto outward things , which are but as shadows , in respect of that inward substance , which is to be found and enjoyed in the heart . ii. the author de spiritu & anima , joyned with augustin , cap. . let the mind therefore return unto it self , and gather it self into it self . iii. bernard de conversione ad clerum cap. . as yet wisdom cryeth in the streets , return unto the heart , o ye transgressors : for this is the beginning of the lords speech , and it appeareth , that this word hath gone before unto all , who are turned unto the heart . observe how bernard understandeth it to be one of the first things which god speaks to the heart , to return unto the heart . again , bernard in sermone de verbis habakkuk , super custodiam meam stabo . but he calleth back sinners unto the heart , and reproveth them for the error of the heart , because he dwelleth there , and there he speaketh . again , bernard , tractatu de precepto & dispensatione . surely to seek the kingdom of god and the righteousness thereof , ye shall endeavour rather to enter within your selves , than to go sorth , or to ascend above . again in his epistle . i pray thee return unto the heart . again , e sermone parvo de tribus panibus . a friend cometh unto me , off the way , when forsaking transitory things , i return unto the heart , as it is written , return unto the heart ye transgressors , isa. . . again , in the treatise de domo interiori . cap. . but now ( saith he ) perhaps , thou hast ascended . now thou hast returned unto thy heart , and hast learned there to stand ; neither let this suffice thee , learn to dwell there , and to make it a mansion , and by whatsoever wandring of mind , thou be drawn from thence , hasten always to return thither again . without doubt by much use at some time it shall become a delight unto thee , insomuch that without any difficulty of labour thou maist be there daily : yea , it will be rather a pain unto thee , to make a stay any where else but there . and as touching waiting , or watching for the lord , in the inward retiredness or recollection of the mind , see what bernard saith . bernard , sermone de visitationibus domini . who is among us so vigilant and observant of the time of his visitation , and diligently searching after the coming of the bridegroom at all moments : so that when he cometh and knocketh , it is opened unto him . — and after , surely our want doth argue us of neglect and carelesness : for if any of us , uprightly and perfectly ( according to the word of the wise man ) would deliver up his heart to watch for the lord early who made it , and would pray in the sight of the most high , and also by all endeavours study , according to the prophet isaiah , to prepare the ways of the lord , and to make straight the paths of his god. who hath to say , with the prophet , my eyes are ever unto the lord , and i have had the lord always in my sight , shall not he receive a blessing from the lord , and mercy from the god of his salvation . surely he shall be frequently visited , neither shall he ever be ignorant of the time of his visitation however so secretly , and as a thief he cometh , who visiteth in spirit , who is a modest lover , and while he is yet afar off , he well watching soul , with a sober mind shall perceive him . now that silent waiting is according unto scripture , i have above showed out of the lamentations . also the words of habakkuk do plainly hold forth the same , i will stand on my watch , and i will hear what the lord will speak in me . moreover , that socrates and plato taught this doctrine of the converting or turning in of a man to himself , to within himself , to behold the innate idea of vertue in him , see plato his charmides . and as concerning profiting by silence in the company of good men , seneca that renowned philosopher saith thus , epistola . est aliquid quod ex magno viro vel tacente proficias , there is somewhat that thou mayst profit by a great man , ( to wit who is great in virtue ) even when he is silent . and concerning retiring unto a mans self , to converse with the divine spirit that is within him ; that famous emperor and philosopher marcus aurelius antoninus , in his books of meditation concerning himself , lib. . num . . saith thus , a man cannot any whther retire better than to his own soul. and again , he saith , afford then thy self this retiring continually , and thereby refresh and renew thy self : and lib. . num . . it is sufficient ( saith he ) for a man to apply himself wholly , and to confine all his thoughts and care to the tendance of that spirit which is within him , and truly and really to serve him : his service doth consist in this , that a man keep himself pure from all violent passion and evil affection , from all rashness and vanity , and from all manner of discontent , either in regard of the gods or men . note that by the gods , antonius , seneca , socrates , plato and others of the best philosophers , understood angels and immortal spirits ( which the scripture at times calleth also gods ) for they did believe there was but only one supream and infinite god the creator , and upholder of all things , who is over all , blessed for ever . the end . notes, typically marginal, from the original text notes for div a -e see cor. of revelation and the messias a sermon preached at the publick commencement at cambridge, july th, / by richard bentley ... bentley, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) of revelation and the messias a sermon preached at the publick commencement at cambridge, july th, / by richard bentley ... bentley, richard, - . [ ], p. printed by j.h. for henry mortlock ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- peter, st, iii, -- sermons. revelation. messiah. sermons, english -- th century. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - rina kor sampled and proofread - rina kor text and markup reviewed and edited - pfs batch review (qc) and xml conversion of revelation and the messias . a sermon preached at the publick commencement at cambridge . iuly th . . by richard bentley , d. d. chaplain in ordinary and library keeper to his majesty . london , printed by i. h. for henry mortlock , at the phoenix in s. paul's church-yard . . pet. iii. . be ready always to give an answer to every man , that asketh you a reason of the hope that is in you . by the hope that is in us , we do understand here , as in other places of scripture , not only the bare hope strictly so called , but the faith too of a christian. whence it is , that in the syriac version of the text , and in some ancient latin copies , the word faith is added to the other ; the hope and the faith that is in you . and indeed if we consider hope as a natural passion ; we shall find it to be always attended and ussher'd in by faith. for 't is certain , there is no hope without some antecedent belief , that the thing hoped for may come to pass ; and the strength and steadiness of our hope is ever proportional to the measure of our faith. it appears therefore why the word hope in the text may with sufficient propriety of speech comprehend the whole faith of a christian ; and that , when the apostle exhorts us , to be ready always to answer every man that asks the reason of our hope ; 't is the same , as if he injoined us , to be never unprepared nor unwilling to reply to any doubts or questions about the grounds of the christian faith. at the date of this epistle , the whole world ( with relation to the text ) might be consider'd under one general division , jews and gentiles : first , the jews , to whom the oracles of god were committed , and who from thence had the information and expectation of the messias . these , when they asked a christian the reason of his hope , were themselves already persuaded , that the messias would come : and the only controversie between them was , whether iesus was he ? according to the message of iohn the baptist , was iesus he that should come , or must they look for another ? secondly , the gentiles , who having no means of knowledge besides mere natural reason , could have no notions nor notices of this expected messias . these therefore , when they demanded the reason of a christian's hope , were first to be acquainted with the purpose and promise of god to send the messias , were to be instructed about the reasons and designs of that great embassy ; about his quality and office , and all the circumstances of his person : and then was the proper time to shew , that iesus was he ; that the description of the messias was truly exhibited and represented in his character ; and the ancient prophecies all accomplish'd in his actions and events . 't is not for nothing , that the apostle so presseth this advice in the text , be ready always to give a reason of the hope that is in you . as if he had foretold , that there would be no age of the christian world , wherein this preparation would be superfluous . it hath pleas'd the divine wisdom , never yet to leave christianity wholly at leasure from opposers ; but to give its professors that perpetual exercise of their industry and zeal . and who can tell , if without such adversaries to rouse and quicken them , they might not in long tract of time have grown remiss in the duties , and ignorant in the doctrines of religion ? perhaps before this time even some of the records of it might have perish'd by mens negligence : as the jews had like to have lost their law , if divine providence had not preserved one copy of it in the temple . it is , while men sleep , while they live in peace and security , and have no enemies to contest with , that the great enemy comes and sowes tares among the wheat . but of all the ages since the coming of christ , i suppose this present has least reason to complain for want of work and imployment in defence of religion . here are not only the two parties in the text , jews and gentiles , still in the world to engage with ; but even in the midst of christianity are the most dangerous designs form'd against it : as if our saviour's prediction of particular families were to be verified too of the whole church , that its worst enemies should be they of its own houshold . there are a sort of persons baptized indeed into the christian faith , and educated in the profession of it : but in secret , i wish i might say so , nay even openly they oppose and blaspheme it ; repudiating at once the whole authority of revelation , and debasing the sacred volumes to the rank of ordinary books of history and ethicks . the being of god and a providence they profess to believe , to acknowledge a difference between good and evil , to be verily persuaded of another life to come ; and to have their expectations of that state , as their behaviour is in this . nay even the whole system of christian morals they can willingly embrace : but not as a collection of divine statutes and ordinances sent us by an express from heaven , but only as usefull rules of life , discoverable by plain reason , and agreeable to natural religion . so that they cannot see the mighty occasion , that should invite even the eternal son of god from the bosom of the father , to act so mean and calamitous a part upon the stage of this sorry world . what need of so great a master to read mankind lectures of morals , which they might easily learn without any teacher ? 't is true , they are often told of some sublime mysterious doctrines deliver'd by him , which they own would ne'er have been thought of by natural reason . but then , that is so far from recommending to them the importance of his errand from heaven ; that for that very reason they deny the truth of his message . for whatever comes imperiously in the name of divine mystery , and soars above the pitch of humane knowledge , whatsoever things they cannot fathom and grasp through all the causes , designs , modes and relations of them , as the notion of the messias , his incarnation , mediation , satisfaction ; all these they reject and explode , as incomprehensible to pure reason , which they set up as the only principle and measure of belief . in all this , these persons act the part , and place themselves in the condition of gentiles , whom we may imagine in the text , to ask the reason of a christians hope : since the whole body of these mens religion is no more than what even heathens attain'd to : the modern deism being the very same with old philosophical paganism , only aggravated and damn'd with the additional crime of apostacy from the faith. but besides this , these very persons will on other occasions personate the jews too , those other enquirers suppos'd in the text ; and dispute with jewish objections against the christian religion : though they no more believe the matter of those objections , than the thing they object against : like celsus and iulian of old , that gather'd arguments against the christians from all the different sects and hypotheses of philosophy , though inconsistent one argument with another ; and brought objections too from the old testament , which they did not believe , against the new one , which they were engaged by all methods to oppose . in our present discourse therefore , we shall endeavour to refute these modern adversaries under their double shape and character : first as they are mere deists or pagans , renouncing all revelation , and the very notion of the messias : and secondly , as they fight under jewish colours ; so as admitting , there be a promised messias the saviour of the world , yet men ought to reject the person of iesus , and still to wait for another . and first we shall consider them in the quality of deists and disciples of mere natural reason . we profess our selves as much concerned , and as truly as themselves are , for the use and authority of reason in controversies of faith. we look upon right reason , as the native lamp of the soul , placed and kindled there by our creator , to conduct us in the whole course of our judgments and actions . true reason , like its divine author , never is it self deceived , nor ever deceives any man. even revelation it self is not shy nor unwilling to ascribe its own first credit and fundamental authority to the test and testimony of reason . sound reason is the touchstone to distinguish that pure and genuine gold from baser metals ; revelation truly divine from imposture and enthusiasm . so that the christian religion is so far from declining or fearing the strictest trials of reason ; that it every-where appeals to it , is defended and supported by it , and indeed cannot continue , in the apostle's description , pure and undefiled without it . 't is the benefit of reason alone , under the providence and spirit of god , that we our selves are at this day a reformed orthodox church : that we departed from the errors of popery , and that we knew too where to stop ; neither running into the extravagancies of fanaticism , nor sliding into the indifferency of libertinism . whatsoever therefore is inconsistent with natural reason , can never be justly imposed , as an article of faith. that the same body is in many places at once ; that plain bread is not bread ; such things , though they be said with never so much pomp , and claim to infallibility ; we have still greater authority to reject them , as being contrary to common sense and our natural faculties , as subverting the foundations of all faith , even the grounds of their own credit , and all the principles of civil life . so far are we from contending with our adversaries about the dignity and authority of reason : but then we differ with them about the exercise of it , and the extent of its province . for the deists there stop and set bounds to their faith ; where reason , their only guide , does not lead the way further and walk along before them . we on the contrary , as moses was shewn by divine power a true sight of the promised land , though himself could not pass over to it : so we think , reason may receive from revelation some further discoveries and new prospects of things , and be fully convinced of the reality of them ; though it self cannot pass on , nor travel those regions , cannot penetrate the fund of those truths , nor advance to the utmost bounds of them . for there is certainly a wide difference between what is contrary to reason , and what is superior to it , and out of its reach . to give an instance in created nature : how many things are there , whose being we cannot doubt of , though unable to comprehend the manner of their being so ? that the human soul is vitally united to the body by a reciprocal commerce of action and passion ; this we all consciously feel and know , and our adversaries will affirm it . let them tell us then , what is the chain , the cement , the magnetism , what they will call it , the invisible tie of that union , whereby matter and an incorporeal mind , things that have no similitude nor alliance to each other , can so sympathize by a mutual league of motion and sensation ? no , they will not pretend to that ; for they can frame no conceptions of it . they are sure , there is such an union from the operations and effects : but the cause and the manner of it are too subtle and secret to be discovered by the eye of reason ; 't is mystery , 't is divine magick , 't is natural miracle . if then in created beings , they are content with us , to confess their ignorance of the modes of existence , without doubting of things themselves : have not we much more reason to be humble and modest in speculations about the essence of god , about the reasons of his counsels , and the ways of his actions ? yes certainly : under those circumstances we may believe with reason even things above and beyond reason . for example : if we have sure ground to believe that such a book is the revelation of god ; and we find in it propositions expressed in plain words , of a determinate sense without ambiguity ; so as they cannot be otherwise interpreted , by any just metaphor or fair construction allowed in common language : we say we have sufficient reason to assent to those propositions , as divine doctrines and infallible truths , so far as they are declared there ; though perhaps we cannot our selves comprehend , nor demonstrate to others , the reasons and the manner of them . neither is this an easy credulity , or unworthy of the most cautious and morose searcher of truth . for observe ; we do not say , any thing incomprehensible to reason is separate and alone a proper object of belief : but as it is supported and establish'd by some other known and comprehensible truth . as , if abraham had been told by some ordinary man , that in his and sarah's decrepit age he should be blessed with a son : this promise so alone , without its basis to stand on , could not have challeng'd his assent ; because the thing was impossible in the way of nature . but since it was god almighty , with whom all things are possible , that was the author of that promise ; by the mediation of that certain truth , the veracity and omnipotence of god , without hesitation he believed , and so obtain'd the glory to be father of the faithfull . and upon the same grounds the blessed virgin gave credit to the salutation of the angel ; though the message in it self seem'd impossible to reason . so true it is , that reason it self warrants us to proceed and advance by faith , even beyond the sphere and regions of reason . we agree then with our adversaries about the authority of reason : but we dissent about the exercise of it , and the bounds of its jurisdiction . we believe even the abstrusest mysteries of the christian religion : of which mysteries perhaps we can assign no reasons ; but for our belief we assign a good one : because they are plainly taught in the word of god , who can neither err nor deceive . and this we affirm to be a reasonable conclusion ; though it carry us even to the confines of heaven , beyond the limits of reason . but if the deists think to oblige us to give a natural account of those mysteries , without the authority of scripture : for that we must beg their excuse . we will argue from strict reason , as much as they can pretend to : but we must not submit that our adversaries shall confine us to improper topicks and impossible ways of proof . it appears therefore , that though we should decline and despair to give any account at all of the reasons and methods of god's counsel in the mission of his son ; and only appeal to the sentence of scripture : yet the deists ought to be satisfied with that proof ; since the doctrine is so expresly taught in the oracles of god. but besides this , what if even natural light shall discover to us some faint , but yet certain views of that mysterious instance of divine wisdom and goodness ; and exhibit to us a rational account , why the son of god should condescend to be our mediator and redeemer . but before we engage in this attempt , let it be lawfull to implore the candor of our friends ; if , while we endeavour to win over our enemies , we may seem to some , to do too little , or perhaps to others , to venture too far , and to advance beyond our lines . to discern then some reasons of this wonderfull mystery ; we must take our prospect from the highest mountain of nature , from the first creation , and origin of human race . god , who at the beginning viewed all the works of his hands , and behold , all things were very good ; made man also upright and compleat , without any defect in his whole composition , without any original perversness of soul , or false byass of will or judgment , without any natural obliquity or enormity of inclinations . he made him an intelligent being , to know god and himself : to understand and feel present happiness , and to secure it by consideration and contrivance for the future . he endow'd him with liberty of mind : that he might act , not of necessity , nor blind instinct like the brutes ; but with consciousness and voluntary choice . he implanted in him diverse appetites and affections , all usefull instruments of his happiness , if fitly imployed : and none vitious and culpable radically and in their whole nature ; but then only , when they are applied to wrong objects , or in right ones are raised or sunk beside their due temper and measure . i say it again , for the justification of our creator ; that not one of the simple affections of the soul , no not concupiscence , hatred , anger , revenge , are in themselves criminal and sinfull . some of the affections , 't is true , have very bad names : but those are either mere excesses of simple passions ; or else mix'd and compound ones , which have no proper real essence , but are only notional terms ; as envy for example , a very bad thing indeed ; but 't is an evil of our own product , and not of god's creating . for the real constituent parts of it , are hatred and grief , very usefull and lawfull affections : but the evil of it is our own ; when we entertain that hatred and grief at the good that befalls others : which is what we express by the complex name of envy . god therefore having so created man , in every capacity pure and perfect , might justly require of him , that he should maintain and preserve this original rectitude ; that in all his desires , designs and actions , he should constantly adhere to the dictates of reason and nature ; so as the least deviation would make him obnoxious to god's displeasure , and nothing less than compleat obedience recommend him to his favour : according to the terms proposed to cain , if thou dost well , shalt thou not be accepted ? and if thou dost not well , sin lies at the door . god , i say , might expect and require of man such a perfect obedience to the law of nature : because it was both reasonable and possible for man to perform it . reasonable it was , because every statute of that law promotes the true interest and felicity of mankind , even in the very performance . 't is true , in the present posture of human affairs , a man's duty is frequently inconsistent with his temporal interest . but from the beginning it was not so : neither would it be now , if the whole world at once could be just and innocent . for 't is not my keeping the law , but anothers transgressing it , that involves me in any misery . the scope and tendency of the law it self is always mine and every man's advantage . for 't is not a thing foreign and aliene to our nature , imposed on us purely to try our obedience ; but it all results from our very frame and constitution . the general preservation of man's natural good is the sole root and fountain of the moral : the universal profit and pleasure , the publick happiness of human life gives being and denomination to every virtue and vice : and the true rules and directions to preserve and secure that happiness make up the whole volume , the code and pandect of the law of nature . without doubt then it was reasonable to obey , where nothing was commanded us , but to pursue our own interest ; nothing forbidden us , but not to do our selves harm . and secondly , it was possible for man to perform that entire obedience . for since , as we have proved before , all his natural faculties are right and good , and the law it self accommodated and proportion'd to those faculties ; there appears no necessary intrinsic impediment , why he may not adequately observe it . if every particular precept be possible to be done , 't is not absolutely impossible to fulfill the universal . and methinks they , that on other accounts acknowledge that god requires such perfect obedience upon the terms of the law of nature , should be very averse from believing , that there is a natural and fundamental insufficiency in man to perform it . for certainly the just god cannot be so importune and unreasonable a master , as to enjoyn us what is physically impossible , to expect to reap where he has not sown , to require bricks without allowance of straw . but then , though there was no such original and natural disability in man ; yet there arose a moral and circumstantial one , an accidental incapacity supervening to his nature , an impossibility from event , that ever any person from the beginning of the world to the last period of it ( always excepting the man christ iesus ) should be wholly pure and free from the contagion of sin. for our first parents having fallen from their native state of innocence ; the tincture of evil , like an hereditary disease , infected all their posterity : and the leaven of sin having once corrupted the whole mass of mankind , all the species ever after would be sowred and tainted with it ; the vitious ferment perpetually diffusing and propagating it self through all generations . for let us but consider the state of human life ; first a perpetual conversation among evil examples , and the strongest principle of our nature , imitation ; and then , the ignorance and prejudices of childhood , the fervour and temerity of youth ; the force and the frequency of temptations , and the narrow dubious conconfines between virtue and vice : and we may pronounce it impossible , that any man should so govern his steps through all the lubricous paths of life , as never once to slip and fall from his duty . agreeably to the testimony of scripture , which hath concluded all under sin , gal. . . and again ; if we say , we have no sin , we deceive our selves , and the truth is not in us : and again , both iews and gentiles are all under sin ; all have sinned and come short of the glory of god. every mouth then be stopp'd ; and all the world must plead guilty before the tribunal of god : for by the deeds of the law ( the law of nature as well as of moses ) no flesh can be justified in his sight . it is evident then from the principles of pure reason , beside the authority of scripture ; that upon the deists hypothesis , upon the terms of natural religion , no salvation can be obtain'd ; no life and immortality can be expected . for that being the free offer and favour of god ; he might justly set what price he pleas'd upon it ; even the greatest that we can possibly pay ; nothing less than entire obedience , than unspotted innocence , than consummate virtue . thus far then even reason evinceth , and holds the lamp to revelation . some means of reconciliation between god and man , the judge and the offender , must be contrived ; some vicarious satisfaction to justice , and model of a new covenant ; or else the whole bulk of mankind are for ever unhappy . and surely to prevent that , to retrieve a perishing world , was a weighty concern ; even of greater importance than the very creating it , and more worthy of the care and consult of heaven . i say , the care of heaven ; for alas here on earth , what expedient could man find out ? how could dust and ashes take upon him to speak unto the lord ? could any of the sons of adam presume to be advocate for the rest ? himself one of the criminals , himself in want of another advocate ? and what friend knew we at the court of heaven ; of that high power and favour with god , as to offer his intercession ? or so wonderfully kind to us , as to pay our satisfaction ? we must freely own to the deist ; that here reason was at a stand : even nature her self languish'd between hope and despair ; and in the stile of the apostle , the whole creation groan'd and travell'd in pain together ; when behold ( what revelation hath informed and assured us of ) the eternal son of the almighty , the brightness of the paternal glory and the express image of his substance , even he vouchsafed to be our patron and mediator , to take our nature upon him and to dwell among men , to fulfill that law of righteousness wherein we were deficient , to bear our guilt and our burthen upon himself , and to offer his most precious blood , as an expiation for our offences , as the seal of a new covenant better than the law of nature ; a covenant of more gracious terms , terms of repentance and remission of sins : so that if we truly believe in him , and sincerely endeavour to observe his commands ; our imperfect righteousness through the merits of his sufferings shall be imputed , accepted and rewarded ; as if it were an entire obedience to the strict law of works and of natural perfection . and now i dare presume to ask even our adversaries themselves , what flaws or fallacies they can shew in all this . if it be true then , that reason it self discovers such absolute necessity of some way of reconciliation between god and man ; and if it was necessary for man , as being the party concern'd , to know the particular way that god did approve and accept of ; and if mere reason could never find that out , but revelation alone must and ought to inform us ; and lastly , if such revelation be actually made , attested , and promulgated to the world : what pretence is there left , why we should not believe and acquiesce in it ? if upon examination it bear all the marks of true revelation ; if it contain nothing unworthy of it self , and of the wisdom and goodness of its author . and is not the oeconomy of man's salvation , as it is set forth in holy scriptures , every way agreeable to that divine character ? no , if we ask our adversaries ; 't is an improper and unequal method ; 't is inconsistent with the justice and impartiality of god. rex iupiter omnibus idem . god , say they , if he had design'd such an universal benefit for mankind , would have exhibited it equally and indifferently , to every age and nation alike . but the conditions of salvation proposed in the gospel are incompetent and much too narrow ; being restrain'd to those times and countries alone , that can hear of the fame of iesus , and believe in his person . and what becomes then of all the former ages of men , before he was born ? what of those remote nations ever since , that could have no intelligence of him , nor hear the least tidings of iudea and ierusalem ? must all those myriads of souls perish for invincible ignorance , for want of impossible faith ? for how could they believe on him , of whom they had not heard ? and how could they hear without a preacher ? and why should the god of the whole earth , the god that is no respecter of persons , no nor of nations , be so unaccountably kind , so unjustly fond and partial to any single country ? much less to a little obscure people , the iews , scarce heard of in the rest of the world , till they were captives and slaves in it ? and withdraw his paternal love from so many other nations much more considerable , and more worthy of his providence ? is he god of the iews only ? is he not also of the gentile ? this way of discourse we may expect from the deists : and i hope , according to the advice of the text , we are both able and ready to give a reply . for first as to that imagined partiality of god , in preferring any one country before the rest of the world , to be the land of christs nativity ; what a poor and contemptible cavil ? for upon supposition , that the messias of god was to take human nature upon him , and be born of a woman : must he not of necessity be born in some one particular country , exclusively to all the rest ? and is not that then a ridiculous objection against any single country ; that may equally be urged against all whatsoever ? neither was it mere fondness in the deity , that he chose the obscure land of palestine for the birth place of his son , rather than greece , or italy , or asia , the theatres of art and learning , and the seats of empire ? for not to mention abraham and the patriarchs , whose singular faith and piety justly obtain'd of god , that their posterity should have the adoption and the glory , and the covenants and the promises , and the consanguinity of christ : it appears also from event ; that the circumstances of that nation were of all others the most sutable to the design of the messias . for since it was fit and necessary , that prophecies should foretell of him long before his coming ; that his pedegree and extraction should be accurately deduced through a long series of ancestors ; and other such marks be assigned of him , that men might know , this was he : what more proper to those purposes , than the state of the jews , that peculiar people , secluded and distinguish'd one tribe from another , and the whole from all the rest of mankind , by the very frame of their polity ? so that the genealogies were less confused , the histories and prophecies more faithfully recorded , and the accomplishment of all more certain and illustrious , than they could have been in any other nation upon earth ; all of which , within that long compass of time , were blended together by mutual commerce and mutual conquest , and other omnifarious causes of mixture and confusion . and then as to that other surmise , that god would have proposed fair and equal means of general salvation ; and not upon such narrow and insufficient terms , as an actual faith in the person of jesus ; a condition impossible to the much greater part of mankind : we acknowledge it to be true , infallibly true ; faith in christ jesus the only way to salvation since the preaching of the gospel : so as whosoever rejects that , when it is duly declared to him , and refuses his assent and obedience to it , can have no portion in the kingdom of heaven . but for those , that never once heard of the lord of life ; that 's an undecided case , which we do not determine . for who has authority to give sentence , where god and scripture are silent ? thus far we are assured there ; that let the future condition of those be as god pleases , at least he will not condemn them for invincible ignorance . for there is no respect of persons with him ; but as many as have sinned without law , shall perish without law. the meaning whereof is , that the gentile world shall not be judged and condemned for the breach of the law of moses , which never was given them ; but for sins against the law of nature , and the common light of conscience . we may inferr then by parity of argument , that as many as shall sin without the gospel , shall perish without the gospel ; that is , not because they believed not in jesus , whom they had not the least notice of : but they will be tried and sentenced for sins against natural reason , for things within their power and capacity ; because when they knew god , they glorified him not , as god ; because they held the truth in unrighteousness , so that they are without excuse . but if the deist shall still insist ; that though we have justified god from the calumny , as if he would condemn the gentiles for want of impossible faith : yet still he maintains it to be unjust and incredible , that while one small part of mankind enjoys the favour of the gospel ; all under the state of nature shall have the hard measure of summum ius ; must be all damn'd by rigid inflexible justice , without equity or mercy , without any act of pardon , or the least room for repentance : if he will rather obstinately believe , or hope , or wish ; that the god of tender compassions , who loveth all things that he hath made , who will not require much , where little has been given , cannot be so extreme with the gentile world as to mark all that is done amiss ; and yet to slight and overlook those shining examples of vertue not unfrequent among them . if this be all he sticks at : god forbid , that on this single account , he should exclude himself from the communion of faith. we can allow him this opinion ; as at worst a charitable error , as some indication of a large heart and a generous love of mankind . but then he must always remember , that even those virtuous heathens , whom he would so gladly place in some part of heaven , can be saved on no other account than by the merits and mediation of jesus their saviour . for without his satisfaction , there is no remission of sins nor acceptation of repentance : and without remission of sins , by the deeds of the law , and natural righteousness , no flesh can be justified in the sight of god. they are saved therefore , if they be saved at all , by the sole benefit of christ ; though in this life they could not know nor thank their benefactor . for though they lived in the earliest ages of time , long before his incarnation , yet even then they might be purified by the blood of the lamb , manifested indeed in latter times , but pre-ordained before the foundation of the world : so that from the first origin of it , he might extend and impart , to all that were worthy , the efficacy of his merits , and the privileges of faith and grace , and a share in the inheritance of glory and immortality . ii. and now we may expect , that our adversaries will put off the garb and character of deists ; and make a new attempt for the fortune of the day , under the arms and conduct of the jews . it must be granted on all hands , that the messias , whensoever he is manifested to the world , must appear in that very manner , as the jewish prophets describe him . all the characters must hit and correspond one to another ; the same features , the same lineaments visible in both ; the one the shadow and picture , and the other the substance . now , say they , it is evident from the prophets ; that the messias is to be a temporal prince , to sit on the throne of david his royal ancestor , and to make ierusalem the seat of an universal and perpetual empire . but the character of jesus is as different from this description , as a stable from a palace . 't is true , we christians endeavour to shew a similitude between them by figurative interpretations of scripture : which we call the spiritual and mystical sense ; but they call arbitrary and precarious , as having no foundation in the native and naked letter : which is not to be racked and wrested from its obvious meaning ; little credit being to be given to such extorted confessions . thus far our objectors . but i suppose , the prophetick language and character is better understood , than that this surmise should pass without a just answer . indeed if it were in this case alone , that the expressions of the prophets need a figurative interpretation , the exception might appear fair and plausible . but it cannot be denied , that on many other occasions , besides the matter of the messias , their discourse ( after the genius of the eastern nations ) is thick set with metaphor and allegory : the same bold comparisons and dithyrambick liberty of stile every-where occurr . which is an easie and natural account ( besides the more secret reasons that the holy spirit might have ) why the kingdom of messias , though really spiritual and not of this world , is so often dressed and painted by them with the glories of secular empire . for when the spirit of god came upon them , and breathed a new warmth and vigour through all the powers of body and soul ; when by the influx of divine light the whole scene of christ's heavenly kingdom was represented to their view ; so that their hearts were ravished with joy , and their imaginations turgid and pregnant with the glorious ideas : then surely , if ever , their stile would be strong and lofty , full of allusions to all that is great and magnificent in the kingdoms of this world . but then in other passages of the same prophets , as it were on purpose to hint to us the true meaning of the former , the messias is describ'd plainly without poetical colours , to be a person of low condition , to have no form nor comeliness in him , a man acquainted with sorrows , and numbred among transgressors ; and by other characters so clear and express : that some of the jewish rabbies , to elude so strong a conviction , have maintain'd and propagated an absurd opinion , as if two messiah's were foretold by the prophets , the one a triumphant monarch , and the other an unfortunate and afflicted person . what will not perverse and refractary minds take hold of , rather than submit to an unwelcome truth ? it is evident then , that the kingdom of christ so magnified in the prophetick stile is a spiritual kingdom . and yet to be free and ingenuous , we must own that the whole nation of the jews mistook the meaning of those passages . even our saviour's own disciples were not exempted from the common error . and the whole posterity of that people are pertinacious in it to this day : which to many is a mighty prejudice against the credit of the gospel . what ? as if it were such a matter of astonishment , that they obstinately adhere to the literal sense , which promises them a temporal kingdom with worldly honours and pleasures ? an interpretation both specious in it self , and agreeable to their proud hopes and carnal apprehensions , which are miserably defeated and disappointed in jesus ? there seems to be nothing so very unnatural and unaccountable in this . but then that very disappointment , so far it is from being an objection , that to a sagacious mind and uncorrupt judgment , it self is a convincing proof , that he was truly the messias . for let us reflect upon the state of those times . 't is certain in fact , that the whole nation was possest with an inveterate persuasion , that the messias was then a coming . and 't is as certain , that iesus the son of mary profest himself that messias . let us argue now upon human reasons and the common principles of action . if he was not the true messias : we are then to consider him , as an ordinary jew , of mean quality and education . now to give any tol●rable account , why such a one should pretend himself to be the messias , there are but two ways possible . either he was acted by ambitious designs , which he hoped to compass by that impost●●e or by a complexional and natural enthusiasm , verily imagining himself to be the messias . i suppose , i scarce need to say , that both these suppositions are fully confuted by every word and action of his life . but what i now observe , is this ; that upon either of those principles , whether ambition or enthusiasm , he would certainly have acted the part of the messias , in such a character as men then asscribed to him ; according to the popular expectation , and the received notion of those times . now the whole nation expected , that the messias was to be a great general ; to rescue them from the roman power , and to restore the kingdom to israel . 't is certain then , that upon either of those motives , he would have blown the trumpet to rebellion , and attempted their deliverance . ambition would have animated him to it ; as the only way to his hopes and wishes : or if enthusiasm had inspired him , what would he not have promised and assumed to himself ? to fight the battles of the lord ; to execute vengeance upon the heathen ; to bind their kings with chains , and their nobles with fetters of iron . such were the designs of barcocab and some other impostors of old : setting up to be the messias ; they put their followers in arms , and proclaimed liberty to the people . not so the blessed jesus : but when the multitude would have made him their king , he withdrew himself even by miracle to avoid it . he did not summon to arms , but to repentance and newness of life . he had a kingdom indeed : but not of this earthly ierusalem , but of that which is above . he was truly their deliverer : but not from the roman yoke ; but from the more slavish yoke of the law , from the more wretched bondage to sin and death . was this the air and language of ambition ? was this the meen and spirit of enthusiasm ? nay rather does not nature her self cry out and declare ; that for one of his low condition and vulgar education , to profess himself the messias in so surprizing a manner , in a character so unthought of , by an interpretation of prophecies so spiritual and divine , so infinitely better than the literal meaning , against the universal prejudice of the nation , and the hopes and sollicitations of his very followers ; was certainly a thing more than human , an invincible testimony , that he was really the christ , and his doctrine from god and not of men . but our adversaries have another objection still behind : and our answer thereto will put an end both to it and to the present discourse . and this objection is borrow'd from the law of moses : which , say they , having a promise of eternity annexed to it , to be an everlasting covenant , a perpetual statute , a covenant of an everlasting priesthood , ought of necessity to be continued and confirmed by the true messias : whereas iesus endeavoured to abolish it , and thereby wholly subverted the credit of his own pretensions . but we answer in our saviour's declaration , that he came not to destroy the law , but to fulfill it . we are to distinguish then between the moral part of the mosaic law , and the political and ceremonial . as to the rites and ceremonies ; 't is apparent , they had no intrinsic nor moral holiness in them ; no natural tendency to promote the happiness of men ; nay rather they were inconvenient and grievous , a yoke of bondage and servile discipline , which none were able to bear . even the rewards and penalties , which enforced their observation , did not naturally flow and result from them , as effects from proper causes ; but they were miraculously added to them by the sole virtue of the divine promise . 't is true , they were fit and proper for the ends of their institution ; to be types and shadows of better things to come ; to preserve the people from idolatry , by allowing no intercourse nor commerce with other nations . but 't is evident for that very reason , as well as many more , that those ceremonies were neither calculated for eternity , nor modelled for mankind in common . so that when the reasons of their sanction no longer continued , when the things they typically represented , were come to pass ; when the wall of partition was to be removed , and according to the prophecies , all nations to be called to christ , and the ends of the earth to be his possession : they must needs be antiquated and abolished , like scaffolds that are removed when the buildings are finished : since under that new state none of them had any further use , and several of them became impossible to be observed . and so for the political institutions of moses : 't is plain they were accommodated to the circumstances of affairs , and the necessities of time and place ; not absolutely the very best , but the best that those ages of the world and the genius of that people would bear . as for instance , the toleration of polygamy and causeless divorces ; these were indulged them , not as most pleasing to their law-giver , but because of the hardness of their hearts , in the words of our saviour : because they were too stiff-necked and headstrong to admit of a shorter bridle . these civil ordinances therefore , when better precepts were once proposed and accepted in their place , must of necessity drop and die of themselves , and become obsolete without any repeal : just as the temporary edicts in war , and the agreements of the cartel do expire of their own accord , when the peace is concluded . but then the moral part of the law of moses , which is the sap and marrow , the soul and substance of the whole , that indeed is of eternal and universal obligation . but then , who can say , that this is abrogated and cancelled by iesus ? so far from that , that every branch of it is ingrafted and incorporated into his gospel . in this best of senses therefore the mosaic law is confirmed and fulfilled by our saviour . for morality is a thing immutable ; and unless human nature it self should be new molded by our maker ; vice and virtue must be always what they have been . so foolish was the cavil of the deists against our saviour's descent from heaven ; because he gave no other lectures of morals , than what nature and reason had taught before . nay if he had taught us the reverse of those morals , this had been an objection indeed . but in that even the divinity of his doctrine most eminently appears ; that the finger of god upon the tables of our hearts , and the pens of the inspired writers in the volume of the gospel have prescribed us one and the same lesson . as for us , whose employment it is to teach that lesson to others ; let us but express it also in our own lives and conversations ; let us but add that credit to our doctrine , that reputation to our profession : so may we expect to bring over all our adversaries to the truth and power of religion ; so may we expect , when we give the account of our talents , to be received with that blessed approbation , well done , thou good and faithfull servant ; enter thou into the joy of thy master . finis . notes, typically marginal, from the original text notes for div a -e rom. . . luk. . . matth. . . matth. . . james . . deut. . matth. . . rom. . . gen. . . gen. . . joh. . . rom. . . . ib. v. . rom. . . heb. . . rom. . . rom. . . rom. . . rom. ● . ▪ . rom. . , , . rom. . . pet. . . matth. ● . . matth. . . p. . the several ways of revelation a sermon preached at st. martins in the fields, octob. , : being the seventh of the lecture for the said year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the several ways of revelation a sermon preached at st. martins in the fields, octob. , : being the seventh of the lecture for the said year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . [ ], p. printed for ri. chiswell and tho. cockerill ..., london : . reproduction of original in huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng revelation -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r williams's seventh sermon at mr. boyle's lecture , . the several ways of revelation . a sermon preached at st. martins in the fields , octob. . . being the seventh of the lecture for the said year , founded by the honourable robert boyle , esquire . by john williams , d. d. chaplain in ordinary to his majesty . london : printed for ri. chiswell , and tho. cockerill , sen r & jun r : at the rose and crown in st. paul's church-yard ; and at the three legs in the poultrey . m dc xc vi. heb. . , . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son , &c. in these words we have ( as i have before shewed ) . a description of revelation , 't is god's speaking , or declaring his will to mankind . . the certainty of that revelation , 't is by way of declaration , god who at sundry times , &c. spake . . the order observed in that revelation , as to time , manner , and persons ; in time past by the prophets , and in the last days by his son. . the perfection and completion of all , 't is in these last days by his son. it 's the third that i am at this time to enter upon ; viz. ▪ the order observed in that revelation , &c. where , according to the method laid down in the beginning of these lectures , . i am to consider the several ways by which god did reveal himself in time past by the prophets ; as by inspirations , visions , &c. . i am to shew the difference between divine inspirations on one hand , and diabolical illusions , natural impressions , and delusory imaginations on the other . . i am to consider the several periods of divine revelation , before the law , under the law , and under the gospel ; and the gradual progress of it from first to last , from the lower to the higher degree , and the perpetual respect one had to the other . . i am to shew why god did thus gradually , and at sundry times , proceed in revealing his will to mankind , and not at first as fully and perfectly as by his son. . i am to consider the several ways by which god did reveal himself in time past by the prophets . when we are treating of revelation , we are to consider that it is like light , to be known by it self ; and that the best way therefore is to take the scripture it self for our guide in the matters belonging thereunto ; without which , how learnedly soever men may discourse upon this argument , 't is to as little purpose as if we should go about to compile a history of the invisible world , and of all the transactions in it from time to time , which we have no conversation nor acquaintance with . we see how vain ( though ingenious ) the attempts of many inquisitive persons have been , notwithstanding the improvements by telescopes , &c. for their assistance , to give us any tolerable account of the solar and lunary worlds ; and after much and indefatigable pains , they are not able to say this is land , and that water ; or whether neither of the two . and we talk as much at random , when we leave the beaten track of scripture , and think to find out by our own reason what we must understand by revelation alone . we can only think and discourse of such subjects , as we keep that clue in our hand ; and therefore laying aside all manner of conjectures , and the speculations of the jewish or christian rabbies upon the argument in hand , i shall solely keep my self to the rule of scripture . all i pretend , is to compare scripture with it self , and to try if by putting these things together , and laying them in order , i can contribute any thing to the explication of so obscure and intricate an argument . there are several terms made use of in scripture with reference to this subject , and for the signification of the way by which god did reveal and make himself known to mankind ; and they are , inspiration , vision , dreams , and voices . . inspiration . so job [ . . ] saith , the inspiration of the almighty gave them [ men ] understanding . and the scripture is said to have been given by inspiration of god , tim. . . now it seems to be called inspiration , because it is insensibly communicated and breathed as it were into the soul , as the soul was into the body ; to which the phrase in job has a plain reference , where the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used , which is used gen. . . when god is said to breathe into adam the breath of life : and by which term it is properly and evidently distinguished from all the other species of divine communications . for all the rest are sensible ways , whether by representation , as visions or dreams ; or by action , as voices ; but this comes as life came into the body , or air comes into the lungs , without any such kind of perception or sensation . now there is a threefold inspiration ; ( . ) that which is purely natural : so 't is said of god , who hath put wisdom into the inward parts , job . . and he is said to instruct the plowman to discretion , isa. . . this is no other than a disposition infused , and connatural with the soul it self ; and that afterward in process of time ripens , and comes to be a power or principle , and even a habit , by action and observation . ( . ) there is a providential inspiration ; when god by some after-act of his providence , and for some special service , doth either give life to such a natural power and inherent disposition , or else infuses a new disposition or power into the soul. this seems to have been the case of bezaleel , and aboliab , and others , into whom god is said to have put wisdom and understanding , to know how to work all manner of work ; and yet of the same persons 't is said , whose heart stirred them up , exod. . , . that is , god did chuse them out , as being of themselves well disposed and fitted for that employment , and after an extraordinary manner , and by a supernatural assistance qualified them further for it . and from the consideration of the difference between men and men , and indeed between a man and himself , when from some imperceptible beginning he comes to advance beyond others , and even beyond himself in knowledge , wisdom , and success , the world has been inclin'd to think there was somewhat of a peculiar inspiration in it . whence that saying of the heathen orator , nemo vir magnus sine afflatu divino unquàm fuit : no one ever came to be a great man , or attained to any extraordinary eminence in knowledge or skill , but by a divine illumination . ( . ) there is an inspiration purely supernatural ; that is immediately , wholly , and only from god. of this sort is that divine influx commonly known by the term of regeneration , when god so changes the heart by the powerful operation of his holy spirit , that it 's said to be new , ezek. . . but that which is more to our purpose , is when god in daniel's phrase , chap. . . revealeth the deep and secret things , and doth communicate his will , so that the person conceives , and thinks and acts , as the divine power would have him conceive , think , and act . it being here , as with the soul in the body , which is the principle of all vital motion ; for though the body be in its contrivance admirably adapted for all offices to which the organs of it are to serve , if there were a soul in it ; yet it is the soul that must make the eye to see , and the foot to move , and the tongue to speak , or else there will be no sight , motion , nor speech . so it is here in divine inspiration of this sort , where the spirit of god is to the soul , what the soul is to the body , and must make all those impressions upon it , must infuse the power of conceiving and thinking , or rather those conceptions and thoughts , those notions and ideas of things , nay , that matter . so that the person inspired doth not think his own thoughts , nor order his own conceptions , nor form his own notions , nor use his own words ( where these are inspired ) as far as he is inspired . not that his reason is not in operation , ( as it is in raptures , visions , and dreams , where the rational powers are bound up as it were by sleep for the present ) , but that these infusions proceeding not from any reasoning in themselves , but from an external and supernatural cause , it is by that cause determined to the matter that is inspired . as a prompter doth suggest the matter , or dictate the words to the interpreter he makes use of ; which are not to be esteemed the words or thoughts of the interpreter , but of the suggester . as our saviour saith to his disciples , when they deliver you up , take no thought how or what ye shall speak ; for it shall be given you in that same hour what ye shall speak : for it is not ye that speak , but the spirit of the father which speaketh in you . matth. . , . now as it was the spirit of god speaking in them , that did in that case dictate and guide them in all they said , so that they spake with such authority and ability , such wisdom and elocution , without any premeditation , as all their adversaries were not able to gainsay or resist , luke . . ; ( as we find in the instance of st. stephen , acts . . ) so it was after the same manner that the divine spirit did breathe upon the mind ( as our saviour on the apostles in an external way , the signification of the internal , john . . ) in a way imperceptible ; and did so insinuate it self , that it became , as it were , one spirit with theirs , and they thought as the spirit dispos'd them to think , as well as spake as the spirit gave them utterance . acts . . this was thinking and speaking by inspiration : and this being the most eminent way of god's communicating his will to mankind , is call'd revelation in the new testament especially , it being immediate , without the intervention of visions , or extasies , or voices , or any other means than it self ; and this was the way by which the apostles received their revelation , called a revealing by the spirit . . another way by which god revealed himself , was vision , or sight . this was so common , that all the ways of revelation are sometimes set forth by this term . a vision is the representation of an object , as in a glass which places the visage before us ; and by which we have as clear a view of the things thus represented , as if they were the things themselves , and not the images or appearances of them . and therefore though the external senses are herein bound up , and , as it were , laid asleep in a trance ; yet the things presented at that time to the imagination , and intended as a revelation of something to happen or to be done , are as plain , and evident , as sensible objects that lie open to the sense . thus balaam describes it as to himself , who saw the vision of the almighty , falling into a trance , but having his eyes open , numb . . . that is , though he had not the exercise of his outward senses ; and so his eyes were of no more use to him when open than if they were shut , yet he evidently saw whatever was presented to his mind . thus st. paul as clearly saw our saviour by a representation or vision , when he was in a trance in the temple , as he did when he actually and visibly appear'd to him at mid-day on the way to damascus . in this case things imaginary are as if they were real , remote as if they were near , future as if present , and secret as if open ; that is , what sight , presence , and knowledge is to us in things sensible when we are awake , and have the full exercise of our outward senses ; that is vision to the visionaries , to such as are in an extasy . this will be farther illustrated by a reflection upon these several particulars ; to which ( if i mistake not ) all the instances of this kind may be reduced . as . in vision things imaginary and internal are represented as evidently as if they were real and external . thus much is intimated in the case of st. peter ; of whom 't is said , when the angel smote him , and the chains fell off from his hands ; he wist not that it was true which was done by the angel , but thought be saw a vision . from whence it follows , that all this ( which he found to be real when he came to himself ) might have been represented by way of vision ; and things thereby represented are as evidently proposed to the mind , as outward objects can be to the eye . thus it was with the same apostle when he fell into a trance , and saw heaven opened , and a certain vessel descending unto him , as it had been a great sheet , knit at the four corners , and let down to the earth ; wherein were all manner of four-footed beasts of the earth , &c. acts . , &c. of this kind of vision , were jeremiah's wearing a linnen girdle , and his hiding it afterwards in a hole by euphrates ; and his taking a cup of fury at the lord's hand , and causing all nations to drink of it . of the same kind were ezekiel's eating of the roll , his typical laying siege to jerusalem , and an hundred things more in that and other prophetical books . in which cases , when the things represented are wholly imaginary , and never existent , what is in phrase positively said of them , is to be supplied with as it were ; as in the aforesaid vision of st. peter , when it is said peter saw heaven opened , and a sheet descending , &c. it being not a thing really done , but only by representation , it is to be understood , that he , as it were , saw heaven opened . . in vision things remote are represented as present , and the visionary has all the advantage of sight in things presented to the eye without the use of sight , or change of place . so ezekiel , when a captive in chald●ea , had the state of jerusalem ( as it was then in fact ) set before him ; whither he was brought in the visions of god , and as evidently saw all things that were at that time transacted in the temple , as if he had been actually there : and even the secret practices of the elders and priests in the most retired corners were at that distance exactly represented to him ; so that if he had been personally with them , they had not been more visible to him . there he beheld the idols pourtrayed on the wall ; and the seventy men , or sanhedrim , and jaazaniah their head , in the midst of them , with every man his censer in his hand , and all the particulars as there described . . in vision , things future are as evidently represented , as if they were present . thus saul when deprived of his sight , saw in a vision ananias coming in , and by imposition of hands restoring him to it ; and by which means , as described to him before-hand , he as perfectly knew ananias , when he came to see , as if he had afore time been conversant with him . from whence we may observe : ( . ) that vision is supernatural ; so in the old testament , ezekiel saith , the hand of the lord was upon me . and in the new , st. john saith , he was in the spirit . ( . ) that it is internal ; when the soul , tho' in the body , yet for the present is as out of it , as to corporeal sensations , and sees , perceives , and understands nothing by the external organs . thus it was with st. paul in his wonderful rapture , when his soul was in such an abstracted and elevated state , that he himself could not tell , whether he was in the body or out of the body . so that when the name of vision is given in scripture to this way of divine communication , it is not from any use made of corporeal sight , or that it is entertain'd with any external objects ; but because of the clearness and evidence of it , and a conformity it therein bears to outward and corporeal sense . by which it is distinguished from external representations , ( which were also very frequent in those times of revelation ) of which there were two sorts more especially , viz. ( . ) that which the jews call the shechinah , which was god's manifestation of himself in a visible glory and majesty , without any form , as he did to the patriarchs ; and afterwards it was the token of his special residence among his people the jews , called therefore his dwelling between the cherubins . ( . ) another way of appearance was by angels , when they took upon them a humane form , by way of condescension to mankind , and for a freer conversation with them ; and from which form and umbrage , the scripture terms them men : but , besides what the sequel of scripture and common sense shews , the apostle hath taught us that they were divine messengers sent immediately from god , upon especial occasions and emergencies . but the schechinah , called the glory of the lord , was a manifestation of the divine presence , and not a revelation ; and the angels were only messengers of a revelation : and so neither of them belong properly to this place . . another way of revelation was by dreams . there is so far an agreement between vision and dreams , that in both the external senses were bound up , so that a vision may be called a supernatural dream , and a dream may be said to be a natural vision ; and so in job they seem to be taken for one and the same . god speaketh in a dream , in a vision of the night , when deep sleep falleth upon men , in slumbrings upon the bed . but the scripture otherwise usually speaks of them as two distinct ways of revelation : so num. . . if there be a prophet among you , i the lord will make my self known to him in a vision , and will speak unto him in a dream . so joel . . and the difference between them seems to be , ( . ) that vision properly speaking was generally , if not always , when the visionary was awake , whether by night or day ; but dreams ( as the nature of the thing shews ) were , when the external senses were asleep ; and reason , as to its present operation , was bound up with them . ( . ) in a vision the whole was supernatural , without any humane predisposition or concurrence , as the scripture-phrase doth shew , ( as st. john was said to be carried in the spirit into the wilderness , and a trance is said to fall upon st. peter : ) but to dream , is a natural motion of the spirits , and disposition of body , which the spirit of god , or an angel ( the usual minister employ'd in such conveyances ) made use of ; both as the mind was then in a state of repose , and by the rest of the body relaxed from the business of the day ; and also as what was suggested in that way , made a stronger impression upon the mind , when not diverted by outward objects and occasions , and that there was a cessation from all external and sensible operations . for it seemed necessary ( naturally speaking ) that in all revelations there should be a sedate disposition of mind , and an abstraction from all other conceptions ; and therefore it was either sound so , as in dreams , or made so by some angelical and divine operation , as in a vision or trance . in both the senses were therefore bound up ; but in a vision , by a supernatural agency ; in sleep or dreams , by the meer effect of nature . and if it be asked , how then is there a revelation by dream , when revelation is supernatural , and a dream natural ? i answer ; though it be as natural to dream as to sleep , and a dream is a consequent , if not a constant concomitant of sleep ; yet in this case ( which we are speaking of ) the revelation or dream was supernatural . as to think or speak is natural to man ; but so to think or speak as is above the capacity of the agent , and what he of himself could never have thought or spoken , shews that he is not so much an agent as a recipient , and the instrument made use of in the conveyance . thus it was no more natural for balaam several ages before to foretel what the children of israel should do to the moabites in the latter days , than it was for his ass to speak . so to dream is natural , but to dream of such things then in doing , or of such things to come as are altogether independent on the body , nor by any methods of nature or presumptive art to be known or foreseen , is supernatural . thus to dream was natural to pharaoh , as to others ; and his dream of the seven fat and lean kine , might have pass'd for the fruit of a nocturnal imagination ; but by a dream to be made understand , that there should be successively seven years of great plenty , and then seven years of famine , could proceed only from a divine revelation . and this will further appear in the process of this discourse , when i am to consider the difference between what is natural , and what is divine , &c. . another sort of revelation was by voice , and that by way of immediate communication , or occasional . the former of these was vouchsafed to abraham , and above all to moses ; to whom god is said to have spoke face to face , as a man speaketh unto his friend . by which he is distinguished from all other prophets , and preferr'd above them , as it is recorded , numb . . , , . if there be a prophet among you , i the lord will make my self known unto him in a vision , and will speak unto him in a dream . my servant moses is not so , &c. with him will i speak mouth to mouth , even apparently , and not in dark speeches , and the similitude of the lord shall he behold . that revelation to him was after the way of communication , open and clear , as a friend converses with a friend ; and whenever he had occasion to know the mind of god , he went to the place where he might be sure to meet him , that is , into the tabernacle , and there he heard the voice of one speaking unto him from between the two cherubims , numb . . . next to this , was the continuance of that oracle among the jews , to which the high-priest repair'd in any difficulties ; but how far the divinity did communicate it self in that way , the scripture is not positive . we find that it was with-held in the time of saul ; for when he enquired of the lord , 't is said , the lord answer'd him not , neither by dreams , nor by urim , nor by prophets , nor by any other way . there was another sort of voice , which was altogether occasional , and proceeded from the magnificent glory , in st. peter's phrase ; and was for some particular direction , as to hagar , to abraham , &c. or for testimony and confirmation , as was that the apostle speaks of , when it was audibly proclaim'd from heaven , this is my beloved son in whom i am well-pleased . thus far i have treated of the several ways of revelation recorded in the holy scripture , and in which god spake in time past by the prophets . there was one more which the jews of latter ages speak of , and would have continued , after the other were discontinued , called by them the bath col , or the low voice ; and which after a sort they conceive was to supply the deficiency of the other ; but that is beside my present purpose , having confined my self to scripture alone . where also we find nothing observ'd or allow'd of another way , which the heathenish world abounded in , and by which they thought the success and event of any design they had in hand might be learned , and that was divination . when by the air or earth , the flight or feeding of birds , the entrails of beasts , &c. they might judge of the way they were to take , or the event of their proceedings , as did the king of babylon . a pretence foolish enough , and which we can make no better a use of , than to observe how desirous the world has always been of a revelation , how sensible of the need of a further direction , than what mere nature or reason did dictate ; and withal , how foolish mankind was under the want of it . for how can it be suppos'd that futurities should be dependent upon such sorry accidents , or that the divinity should thus reveal it self ? therefore it is no wonder to find the true revelation so silent as to these ludicrous matters ; and if we had there found such an order of men established by that , as were the augurs , haruspices , and extispices among the heathens , and such rules as those had for to guide them in their observations in that sensless art ; it would be a better argument against the authority of such a revelation , than ever yet has been or can be advanced against it by its greatest-enemies . no! these are justly reckon'd among the abominations of the heathen , and forbidden to the jews , viz. there shall not be found among you any one , that useth divination , or an observer of times , or an inchanter , or a charmer , or a consulter with a familiar spirit ; for all that do these things , are an abomination unto the lord. but now granting that the deity did make known and communicate his will in the ways before spoken of , of inspiration , vision , dreams and voices ; yet there remains a great difficulty behind , and that is , how we may be satisfied about the truth and certainty of such a revelation ? and that because as there are supernatural visions , voices and dreams , so there are natural ; as divine , so humane ; as real , so imaginary on one hand , and pretence on the other : and therefore how shall we distinguish the supernatural , from the natural ; the divine , from the humane ; the real , from the imaginary and pretended ? and how know we , but that what we call a divine inspiration , vision , dream and voice , may be natural and humane , may be imaginary , enthusiastical and supposititious ? that persons may say as those , jer. . . i have dreamed , i have dreamed ; and yet it be a vision of their own heart . or that there may be a lying spirit in the mouth of the prophets , as micaiah said of those in his time , kings . . this brings to the second : . to consider the difference between divine communications , natural impressions , and diabolical illusions ; whether by inspiration or vision , dreams or voices . in the resolution of which case , it is not my design to discourse nicely , after a philosophical manner ; as about the force of imagination , and the influence invisible agents have upon mankind ; for that is to go a great way about , without coming nearer the point than when we first set out ; and is not to be done , without knowing what we pretend not to know . i don't question but that if we had an immediate intuition into the state of the mind , or the operations upon it , we might discern as plain a difference between temper and inspiration , imposture and revelation , as between day and night ; or as there is between an angel of light , and an angel of darkness , to such as are in the invisible state . but these things are alike unknown to us ; only this we may say , that divine inspiration is discover'd as light , by it self ; and which the person divinely moved and illuminated is as much assured of , as he is of the existence of any thing in being , or the truth of any proposition , as has been before said . and when the divine power operates , it hath so much the ascendant over the natural temper , that it lays a person under an uncontroulable necessity of obeying the dictates of it , as it was with the prophets of old . but if it be said , don't we see enthusiastical persons as confident of their imaginary inspirations and visions , and look upon themselves as much obliged to follow them , as those that are truly inspired do to obey what is divine ? i answer , be it so ; yet this is of it self no argument against the truth and certainty of revelation , and of revelation in those ways . is it any argument against the certainty of sense , that it is often deceived and imposed upon ? or against truth , that there are errors and everlasting disputes among mankind ? and because there are , are we all obliged to be scepticks ; and may we be positive that there is no truth nor certainty in the world ; and that no man can be sure he sees , or hears , or knows , or lives ? and because there are or have been deluded and brain-sick persons , are therefore none wise , or in their wits ? and are all inspired persons no more to be credited than if they were lunaticks ? or don 't they know themselves to be any more inspired , than those that are agitated by the power of a wild imagination ? confidence in imaginary inspirations may be great ; but the perception , and so the assurance cannot be alike to what is real . but tho' the deity can so communicate it self , as that the person inspired shall know most certainly , it is from god , and from him alone ; and so there is no absolute necessity of any farther evidence to him , no more than there is of light to give evidence to light : yet that there might nothing be wanting for the further satisfaction of such as had a revelation , there was often added some sign , or supernatural proof . so when gideon had some doubt of what the angel said , ( when he knew not what he was ) and was timerous , when requir'd to go on a difficult enterprize ; he was confirmed , by the fire out of the rock that consumed the flesh ; and by the fleece ; and the soldier 's dream , and the interpretation of it . and moses was convinced not only of his own mission from god , but of the acceptance and authority he should upon it have with the people , when the rod in his hand was turned into a serpent ; and his hand , by putting it into his bosom , was made leprous ; and cured again in a moment , by taking it out . a course altogether necessary , for the satisfaction of others , ( as has been before observed ) and which may reasonably be demanded . for if a person shall come , under the pretence of a revelation , with a message to others , and require them , as they tender their salvation , to receive it , and to submit to it , without such certificates as shall give authority to it ; it is like one that shall take on him the style and character of an ambassador , without any credentials to give him authority , and deserves no better acceptance . let then a moses come with a message to pharaoh in the name of god , and require him to obey it ; that prince might reasonably expect a farther confirmation than his word , and it must be somewhat truly great and greater than what was done by his magicians , that should determine him to a belief of it . let elijah confront ahab , and the priests of baal , and they dispute his mission and authority ; he appeals to the supreme authority to decide it , the god that answereth by fire , let him be god. let a lying spirit be put in the mouth of the other prophets in opposition unto micaiah , th a prophet , for the conviction of all , leaves it to the event , saying unto ahab , if thou return at all in peace , the lord hath not spoken by me . and he said , hearken , o people , every one of you . by this means , that is , by predictions and miracles , a prophet may be known to be a prophet , and an inspiration to be an inspiration ; and by these characters may we be able to judge of both ; as to the authority of the mission , and the truth of the inspiration . where the evidence was necessary , there was never wanting one or both of these . and though john did no miracle , yet he had the spirit of prophecy , the people acknowledged , for said they , all things john spake of this man [ jesus ] were true . there may , 't is likely , be inspiration where there is neither of these , nor the like evidences ; but there is no obligation on others to believe it , without the evidence be sufficient ; ( for such as the evidence is , such is the obligation ) but the evidence is not sufficient which rests solely on humane authority , and has nothing but the bare word and affirmation of the pretender , to prove it . to this purpose , saith our saviour , if i bear witness of my self , my witness is not true — the works that i do , bear witness of me . so that inspiration is , as to others , no inspiration , till it be proved : it may , for ought appears to the contrary , be no other than delusion , or imposture . let therefore the imagination be never so strong , the confidence never so great , the intent never so good ; the question is , whence is this , what evidence doth the person bring of his mission from god ? upon what doth it rest ? into what is it resolved ? what doth he produce more than what may be the fruit of imagination ? it may all be a fit of enthusiasm . so that if a person will pretend to immediate inspiration , ( were it an age for it ) and much more , pretend to it after inspiration has ceased ; he must be able to fortify it by such evidence as can come from none but him from whom the inspiration came , if it be divine . so much for inspiration , in opposition to natural impressions and diabolical illusions ; and which may serve as a general answer to the other particular instances that remain . thus it was in visions ; which as to the visionaries was with that evidence , as could leave no manner of doubt of what was therein represented . so micaiah describes his vision , i saw the lord sitting on his throne , and all the host of heaven standing by him , on his right hand , and on his left . and the lord said , who shall persuade ahab , that he may go up and fall at ramoth-gilead ? &c. and by this as he himself did abide , so the event verified it , vers . . the same is to be said as to dreams , which had such a peculiar stroke upon the imagination , that the divine had a different effect upon the person from what was natural ; and therefore abimelech , before he had expostulated the case with abraham , communicated his dream to his family , from the confidence he had in himself of the truth of it . and especially has this a sufficient evidence as to others . . when such things are therein discover'd , which they had before no knowledge of ; as was the case of abimelech . or . which were so remote in place , or time , as none could possibly reveal , but by a divine communication . or . when the interpretation was quite different from the dream , nor was without that interpretation to be understood . this was the case of pharaoh , about the seven fat and lean kine , &c. gen. . . of nebuchadnezzar , about his own transformation and deposition , dan. . . and that of the midianitish soldier , judg. . , . where if we grant that the dreams , as to the matter , might have been the effect of a rolling imagination , ( as pharaoh's kine , nebuchadnezzar's tree , and the soldier 's cake ) yet how the seven kine should prove a prediction of seven years plenty and famine ; or the felling of the tree be an emblem of nebucha●nezzar's dethronization ; or that a cake of bread tumbling into the host , and overturning a tent , should presignify the sword , and success of gideon , and that into his hand god would deliver the host of midian ; was utterly unaccountable , if it were not as joseph said to pharaoh , that god himself thereby shewed what he was about to do , and that it came from him who is a revealer of secrets , as nebuchadnezzar acknowledged . lastly , the like may be said of a revelation by voice , which , if internal , is the same with a dream or vision , as going along with it ; and so has the same sort of evidence . if external , it is its own evidence ; as was that from heaven , to give testimony to our saviour . or it was by way of oracle ; and then the authority of the voices was justified by the numerous predictions ; the design they apparently promoted of encouraging the good , of admonishing and reforming the bad ; and in all , of promoting vertue and true religion in the world ; and to whose veracity future ages have given testimony , by sutable events . whereas those of the heathens were very suspic●ous and doubtful , and often detected to be only forgery and a conspiracy ; and disowned at that time ( when in vulgar estimation ) by the wisest among themselves ; and the reputation of which at last as well utterly fell , as the pretence to them did . so that were the case to be put upon this issue , and to be decided by the measures before laid down , we may safely venture the whole cause of revelation upon it ; when there is nothing wanting , that can reasonably be desired , toward the justification of its veracity ; and that there is no manner of pretence for applying the same terms of evidence and sincerity to imagination , as to inspiration ; or to imposture , ( whether enthusiastical or diabolical ) as is to revelation . for when was it known , that imagination or nature did ever empower persons to speak all languages , and to discourse readily at once with the parthians , medes , and elamites , &c. in their several tongues ? when did imagination or nature enable persons , without any skill , to cure diseases , naturally incurable ; and such as had no humane learning , to talk like philosophers of the sublimest arguments , and with as much freedom as they used the speech of the foreign nations they instructed ? further , what imagination , or nature , or art , could inspirit moses with such a supernatural power , as to turn his rod into a serpent , and to devour those of the magicians ; and by a stroke of it to fetch water out of the rock , and stop the mighty current of the sea ? what imagination could form such idea's in the minds of a pharaoh and nebuchadnezzar , or inspire a joseph and a daniel to give such an interpretation of them , as justified it self to be true by a correspondent event ? when did imagination give life to a fly , or do the least act out of it self ? when did that , or nature , or imposture , raise the dead , with elisha , call for fire from heaven with elijah , or foretel what shall happen a hundred or a thousand years after , or so much as what a person shall think to morrow ? here we may challenge all the magicians of a pharaoh and a nebuchadnezzar , all the men of art and science , all the enthusiasts and impostors in the world , to talk as the persons inspired did talk , to do as they did , and to produce those testimonies as those upon occasion produced in their own justification , and for the confirmation of their mission from god. from all which we see what evidence we have for the truth of our revelation , by the various ways of its manifestation . if we had such inspirations , such visions of things future and remote , &c. what evidence could we desire more to attest and bear witness to what we are to believe and receive ? and what absurdities must we be cast upon , if we would venture to call those matters of fact in question , which though peculiar to those times , lose not their evidence and force because they are not in ours , nor have been for several ages , nor are to be in the christian church ? however , there are those manifestations of the divine presence and power , which we are all capable of , and may obtain by prayer to god ; and which shall be more beneficial to us , than if we our selves could work miracles , and were the inspired persons to whom god did thus make known himself , as he did in time past to the prophets ; and those are the grace and assistance of his holy spirit , and the doing his will : qualifications that will render us more acceptable to him , and make us more capable of his favour , and all the advantages of it in this world , and that to come , than if we could divide the sea with moses , or stop the sun in its course with joshua , or raise the dead with elisha . for then , though without those miraculous donations , we may be received with a come ye blessed of my father , inherit the kingdom prepared for you from the foundation of the world . which god of his infinite mercy grant to us all , through jesus christ our lord. amen . finis . notes, typically marginal, from the original text notes for div a -e cic. l. . de nat. deor. rom. . , . gal. . . cor . . ephes. . , , . thes. . . acts . , . acts . . c. . . cor. . . acts . . jerem. . , &c. . . ezek. ch . . . . &c. ezek. . . & . , &c. acts . . ezek. . . revel . . . cor. . . gen. . , &c. psal. . . gen. . . . . hebr. . . num : . , &c. job . . . . revel . . . . . acts . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . numb . . . gen. ● , ● . exod. . , . sam. . . pet. . . ezek. . . deut. . , &c. serm. . p. . jer. . . ezek. . . judg. . , . . , . exod. . , . serm. . p. . exod. . . kings . , . kings . , . joh. . ver . joh. . , . kings . . gen. . . mat. . . vid. ser. . p. . the arrogancy of reason against divine revelations, repressed, or, proud ignorance the cause of infidelity, and of mens quarrelling with the word of god baxter, richard, - . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing b ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the arrogancy of reason against divine revelations, repressed, or, proud ignorance the cause of infidelity, and of mens quarrelling with the word of god baxter, richard, - . p. printed by t.n. for tho. underhil, london : . written by richard baxter. cf. bm. reproduction of original in yale university library. eng bible -- evidences, authority, etc. revelation. a r (wing b ). civilwar no the arrogancy of reason against divine revelations, repressed. or, proud ignorance the cause of infidelity, and of mens quarrelling with the baxter, richard f the rate of defects per , words puts this text in the f category of texts with or more defects per , words. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion the arrogancy of reason against divine revelations , repressed . or , proud ignorance the cause of infidelity , and of mens quarrelling with the word of god . london : printed by t. n. for tho. underhil . . rom. . , . o the depth of the riches ▪ both of the wisdom and knowledge of god! how unsearchable are his judgments , and his ways past finding out ! for who hath known the minde of the lord , or who hath been his counsellor ? rom. . . nay but , o man , who art thou that repliest against god ? shall the thing formed say to him that formed it , why hast thou made me thus ? job : . touching the almighty , we cannot finde him out , he is excellent in power , and in judgment , and in plenty of justice . job . ▪ wilt thou also disannul my judgments , wilt thou condemn me , that thou maist be righteous ? psal. . , . when i thought to know this , it was too painful for me ; until i went into the sanctuary of god , then i understood their end . job . , . i know that thou canst do everything , and that no thought can be with-holden from thee : who is he that hideth counsel without knowledge ; therefore have i uttered that i understood not , things too wonderful for me which i knew not . cor. . , . let no man deceive himself ; if any man among you seemeth to be wise in this world , let him become a fool , that he may be wise . for the wisdom of this world is foolishness with god . cor. . : the foolishness of god is wiser then men , and the weakness of god is stronger then men . read isai. . , , , , , . the arrogancy of reason against divine relations , repressed . john . . nicodemus answered and said unto him ; how can these things be ? in the beginning of this chapter you have a lecture read by the great teacher of the church , to a scholar that was newly entring into his school he is yet but a catechumenus in preparation to be a christian , rather then one indeed ; having good thoughts of christ , but not believing in him as the messiah , nor engaged by baptism to be one of his disciples : and accordingly doth christ suit his doctrine to his condition , and teach him first the great principle of christianity . what success it had at first , we finde in the text , but not what was the issue at last : though by other texts we may probably conjecture . first , the schollar is by name , nicodemus ; by sect , a pharisee ; by place , a ruler of the jews , or one of their great council . for the frame of his minde , the degree of his preparatory knowledge or belief , you may discern it ; . by the season of his coming ; . by the motive that prevailed with him to come ; and . by the confession that he makes of his belief . from all which you may see , first , that he believed that there was a god , and that it belonged to god to teach mankinde ; and that it was his way to teach by men ; and that it was mans duty to seek after gods teaching from his messengers , and come to them and request it ; and that who ever could give sufficient evidence of his mission from god , should be heard by men ; and that jesus christ did truly and undoubtedly work miracles ; and that such miracles as christ wrought , were an undoubted proof , that god was with him . all these things it is apparent he did believe by these words , vers. . [ rabbi we know that thou art a teacher come from god ; for no man can do th●se miracles that thou dost , except god be with him . ] secondly , from hence also you see , that it was the evidence of christs miracles , that had thus far convinced him , and drove him to christ , as a teacher come from god , and consequently one that was to be credited : but that he was the messiah , here is yet no confession . thirdly , and as his belief was but preparatory , so this change upon his heart doth appear to be no better : for he hath ●●t yet learned the lesson of self-denial , and preferring the known truth and duty ( of seeking after the minde of god from his messengers ) before the credit of the world , or his life ; and therefore he comes to jesus but by night , as being afraid to own him in the face of his enemies . yet doth not christ cast this cowardize in his teeth to his discouragement , but fitteth his medicine to the strength of the patient , as well as to the disease : for there was more malice and raging zeal against the truth , among the jews , then among the gentiles ; and so more dangers and sufferings , which a novice might not be so fit to encounter with . and therefore paul when he went up to jerusalem , did preach the gospel privately to them of worldly reputation , which among the gentiles , and inferior jews , he preacheth publickly ; lest through the prevalency of mens pride or cowardize , his physick should not do its work , but he should run or labor in vain , gal. . . the first and great thing that christ presently falls upon , is to let this man know , that this much will not serve his turn ( to confess the miracles , and so the divine mission of christ ; ) but that he must also truly believe the office that he is sent upon , even to be the messiah , the mediator ; and the redeemer of the world , and must openly be engaged to him as such a one by baptism , and so own him and confess him before the world , and receive his renewing spirit , for the illumination of his understanding , the purifying and quickening of his heart , and th●reforming , and afterguidance of his life . this work christ calleth by the name of the new-birth or regeneration , and tells nicodemus , [ that except he be born again of water , and of the spirit , he cannot enter into the kingdom of god . ] not that there is the same necessity of the washing by water , and the purifying by the spirit . for by [ water ] is principally meant that covenant which baptism did sign ; even the confession of christ , and dedication to him in the relation of redeemed ones , children , disciples , and subjects , on our part ; and his re-engagement and relation to us : yet [ water ] it self is the thing nearly signified in the word , and the use of it is of divine appointment , and not to be neglected where it may be used ; but the necessity to salvation is placed in the relation or thing signified . as its common to say to a souldier of the enemies , [ if thou wilt change thy general , and take the princes colours and fight for him , th●● maist have pardon for thy rebellion . ] where [ taking colours ] is a duty ; but the necessity is placed in the change of his relation and practice ; for if there were no colours at hand to give him , yet if he be listed as a soldier ( or if not listed , yet if by open profession and action , joyned to them ) it will be accepted ; or else as gr●tius expoundeth it , by [ water and the spirit ] is meant , a washing , clensing spirit ; of which , see him in lo● . this change that is here called the [ new birth ] is not the new creation of a substance , or destruction of our former substance , or faculties : for we have still the same natural powers of understanding and willing ; but it is the change of the disposition , habits , and acts of those faculties : and ( with submission to the contrary minded , i conceive that ) it is not onely our real qualitative change that is here called the new-birth ; but that the word is more comprehensive ( as i before exprest ) including our new relation to god in christ , as sons and disciples to christ , and servants , subjects , or soldiers under him ; with a removal from our former relations which we were in by corruption , and are inconsistent with these : so that it comprehendeth both our new relations to god , to the redeemer , and to his church ; where we have a new father , husband , lord , and fellow-servants ; new brothers , and sisters , and inheritance ( though yet we renounce not our natural brethren , parents , and inheritance , as the popish monastical votaries conceive , any further then as they are contrary to the interest of christ . ) the reasons that perswade me to take regeneration in this extent ▪ are , first , because it is the entrance into our whole new state that is here so called , without any limiting expression . secondly , because we are said to be born of [ water ] as well as the spirit : and certainly baptism doth as nearly and truly signifie our justification , and relative change , and new covenant engagements , and adoption , and church membership , as it doth our qualitative renovation . nor do i see how any fair exposition can be given of that saying [ except a man be born of water ] which shall not include the change of our relations , as well as of our dispositions . and the like i may say of other texts , which mention regeneration , which i will not now so far digress as to recite . having seen what christ teacheth nicodemus first , let us next see the success of his doctrine . nicodemus fastening too much upon the metaphorical term of being [ born again , ] and withal not understanding the meaning of it , nor the scope of christ , he presently expresseth his ignorance and unbelief by this question , [ how can a man be born when he is old ? can he enter the second time into his mothers womb , and be born ? ] hereupon christ returning an explicatory answer , telling him not onely the nature of the new birth , but also the mysteriousness of its causes in the effecting of it , and shewing a plain reason from natural agents , why the mysteriousness of this should not make it seem incredible ; yet doth nicodemus return a second answer like the first [ how can these things be ? ] which words do import not an absolute unbelief of the truth of what christ had said , but a great ignorance of his meaning , and a not discerning of that evidence fully , which should have caused full belief ; but a strong apprehension of the improbability of the thing affirmed , and thereupon a great doubting of the truth of the affirmation . and note here the aggravations of nicodemus his fault , first , they were the words of one that he himself confessed to be a teacher come from god , and that sealed his doctrine by such miracles as none could do , except god were with him . and doth god send any messenger with a lie ? or any teacher that knoweth not what he teacheth ? or will he seal untruths , or senseless absurdities , with such unquestionable miracles ? sure a man that was once convinced , that god sent the messenger , and sealed the message , should be confident , that the matter of it is divine , and should never once suspect it of untruth ! secondly , though christ did with frequent asseverations , aver the truth of his doctrine , yet did nicodemus stagger through unbelief . thirdly , it was the very catechism and rudiments of piety , and christianity which was so strange to him . fourthly , the term by which christ expresseth spiritual things , he understandeth all in a carnal sense ; yea , and after that christ had told him plainly what birth he means , not carnal , producing a fleshly creature , but of water and the spirit , producing a spiritual creature , yet doth not nicodemus understand him for all this . fifthly , yet was this man a ruler of the jews , even one of the great sanedrim , and one reputed skilful in the law ; one that professed himself a guide of the blinde , a light of them which are in darkness , an instructer of the foolish , a teacher of babes , which had the form of knowledge , and of the truth in the law ; one of those that boasted of god , and of the law , rom. . , , , . yet he that should teach others , had not learnt these rudiments himself . sixthly , and when christ used a familiar instance , to shew him that things are not therefore incredible , because invisible , or because we know not the nature , cause , and end of them . we may know that it is , when we cannot know what is it , or whence , or why it is , or whether it tends , as in the blowing of the wind is evident ; yet doth not nicodemus cease his doubting , on this account , but asketh , [ how can these things be ? ] the spirituality , and mysteriousness of the thing , made it seem improbable to his uninformed intellect ; and the seeming improbability made him doubt of the verity . because it was past his apprehension to conceive , how it should be , therefore he doubted , whether it were true , or not : he had not so much rational consciousness of his own ignorance , or so much confidence in a teacher sent from god , and sealing his doctrine by miracles , as to acquiesce as a learner in his teachers credit , concerning the verity of the thing , while he was seeking to get a clearer discovery of its nature , rise , and ends . so that here were all these sins together manifested in this answer , great ignorance , even in a ruler , unbelief , doubting of the conclusion , when he had acknowledged the premises ; an unteachableness ( in part ) when he professed himself to come to learn ; an arrogant conceit of the capaciousness of his understanding , as if christs words , or the plain truth should be sooner suspected , then his shallow capacity . from this picture we may well conclude what is the ordinary shape of mans corrupted disposition ; and we may all know our selves by knowing nicodemus . and from hence i may raise this observation of us all . doct. the corrupt nature of man is more pron● to question the truth of gods word , then to se● and confess their own ignorance and incapacity ; and ready to doubt , whether the things that christ revealeth are true , when they themselves do not know the nature , cause , and reason of them . they will make every thing which they understand not , to seem improbable ; and all such improbabilities will make it seem incredible ; and the incredibility of a part , makes the whole seem incredible : and thus men will be infidels , or seed their infidelity by every thing that themselves are ignorant of ; and make it the chief reason why they will not believe or learn , because they do not already know , and fully understand the things to be learnt and believed . and so god must be accused in every thing that moles and worms are ignorant of . when the jews acknowledged the prophets to be of god , and sometime would profess to receive and obey any message that god should send by them ; yet when they heard what it was in particular which he sent , then if it did not suit with their interest and carnal reason , they would not believe it , or obey it , but rather persecute the messenger , and think that , sure such a message could never come from god . so that they must like the particular matter , before they would believe that it was of god . and so gods word shall not be gods word , unless it please the blinde and carnal reason of man . so you may finde they used the prophet jeremy , jere. . they intreat the prophet to go for them to god , by prayer , and for advice , and binde themselves with seeming resolution to obey , saying , [ the lord be a true and faithful witness between us , if we do not even according to all things , for the which the lord thy god shall send thee to us : whether it be good , or whether it be evil , we will obey the voice of the lord our god , to whom we send thee , that it may be well with us when we obey , &c. ] one would have thought that these men would have believed , and obeyed any thing that god should send to them , after such a vow as this : and yet when they heard that the message was contrary to their own mindes and opinions , chap. . , . its said , that [ all the proud men ] gave this answer [ thou speakest falsly , the lord our god hath not sent thee to say this . ] a full instance you have of the like corrupt disposition , in john . when christ doth but tell them that he is the bread that came down from heaven , the jews murmur , vers. . but when he insisted on it , that [ he was the living-bread , and that he would give his flesh for the life of the world , and that he that eateth him , should live for ever . ] these spiritual things they did not understand , but understood him carnally ; and thereupon reject the truth , because they understood it not . so that vers. . they fall a striving among themselves against christs words , saying , [ how can this man give us his flesh to eat ? ] even like nicodemus [ how can these things be ? ] they will not believe it is true , or that it can be , till they know themselves , how it can be ? and when christ yet pressed home the same mystery further , even some of his own [ disciples when they heard this , said , this is an hard saying , who can hear it . ] vers. . and though christ proceed to open the mystery to them , and speak that more plainly which he had spoken allegorically ; yet it s said , vers. . that [ from that time many of his disciples went back , and walked no more with him ; ] insomuch , as he asketh the twelve , whether they would go also ? intimating the greatness of the number of revolters , upon this sleight occasion ; forsooth , because he spake that which they understood not , and would have taught them what they had not , humility and patience enough to learn ; and because they did not reach it at the first hearing , therefore they thought it improbable and incredible : many more such instances we might give you from scripture , but alas , it is a truth that needs no further proof ; there are as many living witnesses of it , as there are men on earth ; the unregenerate being conquered by this corruption , and the regenerate weakned , and hindered much by the remnants of it . for the further improvement of this observation , i shall , first , open further the nature and workings of this corruption ; secondly , and then shew the reasons of it ; and lastly , make some application of all . . sometime the weak intellect of man , is stalled at the quiddity or nature of things ; and then being arrogant , as well as ignorant , it will not believe that there is such a thing , because he cannot reach to know what it is . on this account some question , whether man have an immortal soul , because they cannot reach to know ( as they expect ) what that soul is . and some will not believe , that there is such a thing as the spirit of god dwelling in his people , because they know not what that spirit is : and some think that there is no such thing as inheren● sanctifying grace , or the image of god renewed upon the souls of the regenerate ; but that all talk of these spiritual supernatural changes , are meer fancies and conceits ; and all , because they know not what this sanctity and gracious inclination is . they think there is no such thing as communion with god , because they know not what it is ; nor any such thing as a spirit of prayer , because they know not what it is . and indeed , if this were a wise and right reasoning , then there should be nothing in being , but what we know the formal nature of ; which is as gross a conceit , as most in the world . what if you know not what an angel or spirit is ? doth it follow that there is none ? what if you know not what is beyond the visible creatures out of sight ? doth it follow , that there is nothing beyond our sight ? by this rule , you may say , that there is no god ; nay , all the world must needs say so , if this were right reasoning ; for no man hath a true formal knowledge of gods essence ; and therefore must say , there is no god , because they know not what god is : nay , it s a great question , whether such men must not deny the being of almost all gods creation . for it is but little that we know of the forms of things , in comparison of what we are ignorant of . you know not what the fire is , nor what the light is , nor what the air and wind is ; for all the great pretences of the world , men are ignorant of the formal nature of these . and will you therefore say , that there is no such thing as fire , or light , or air or wind ? you know not the formal nature of the sun or moon ; is there therefore no sun or moon . alas , there is not a pile of grass , nor the smallest creeping thing , that you throughly know , and yet you know that such things there are . a beast knows not what a man is , and yet he apprehendeth that there is such a creature : and no man throughly knoweth what he is himself , and yet he knoweth that he is . and for the soul it self , it is a most easie and obvious truth , that we have such a soul ; but it is not so easie to give a definition of it . a● the way to know that you have eyes in your head , and eye-sight , is not by seeing those eyes or eye sight ; but by seeing other things by them . for the eye was not made to see it self , nor do we see the sight of the eye ; but by that eye and sight we see other things , and thereby know that we have eyes and sight . for he that hath not eyes and eye-sight , can see nothing at all ; so the intellective soul was not made directly to understand it self , and it● own intellection ; but to understand other things , and thereby to know that we have an intellectual soul . for he that understandeth , doth understand something , and thereby he understandeth that he doth understand , and so , that he hath an intellectual faculty : for he that hath not an intellectual soul , can understand nothing at all ; ( yet i will not presume to determine the controversie , whether the intellect do know its own , and the wills elicit acts , by direct intuition of the act it self ? ) it s as unreasonable a thing then , to doubt whether we have such intellectual souls , because they know not themselves directly o● fully ; as long as they know other things , as it i● to doubt , whether we have eyes , because they s●● not themselves , as long as they see external objects . . moreover , this corruption doth often di●cover it self , in that men will not believe the tru●● of the thing revealed , because they cannot rea●● to understand the causes of it ; so many w 〈…〉 question gods decrees of predestination and p 〈…〉 terition , because they cannot reach the cau 〈…〉 and many will deny the very work of creatio 〈…〉 because they cannot know the way of creatio 〈…〉 they will question , whether they have immor 〈…〉 souls , because they cannot tell how they ●●● caused ; whether by seminal traduction and p 〈…〉 ▪ pagation , or by immediate creation ? they 〈◊〉 deny the work of gods differencing effect 〈…〉 grace , because they know not how it is given o 〈…〉 or wrought in the soul . and as well might they deny , that they have flesh or bones , till they better know how they were caused in the womb : and they may as well deny , that they have any blood in their bodies , any nutrition or augmentation , till they better know the mystery of sanguification , and other n●tri●ive works : and as well may they say , that the sun doth not shine , or warm us , till they know how it is that these are caused by the sun . they know not how the plants are animated , and specified , nor how they suck their nutriment from the earth , and yet they know that such things are : they know not how the silly snail doth form her shell , or nature for her ; nor how the fe●thers of the peacock are so beautified ; and the several sorts of birds , beasts , plants , fruits , are so diversified and adorned ; and yet they know that such things are : or as christ telleth nicodemus here , [ the wind ▪ bloweth where it listeth , and you hear the sound thereof , but know not whence it cometh &c. ] and do we therefore say , that there is no win● , because we know not whence it cometh , or what is the inferior cause of it ? will you say , that the sea doth not ebbe and flow , or there are no earthquake , thunder , and lightning , because men do so little know the causes of them . faelix qui potuit &c. it is not every mans lot to reach such causes ; nor any mans on earth to know the causes of all things which he knoweth to be ; nor fully the causes of any one . . moreover , this folly of mans heart doth discover it self thus : in , that men will not believe the truths revealed by god , because they cannot see gods ends and reasons , and the use of the things . many an evident truth is rejected by the proud wit of foolish man , because god hath not told them why he hath so determined and ordered the business ; or if he have told it , yet they understand it not : so many infidels and socinians do deny christs satisfaction as a ransom , and sacrifice for sin , because they cannot see any reason for it , or necessity of it : they cannot see , but god may pardon sin without satisfaction . and then , what need of all this ado ? or , what likelihood , that god would lay so much on his son , or make so great a business of this work , for our good , and his glory , if all was needless ? and thus many deny the universal extent of his satisfaction , as being for all mankinde , because they are not able to see the reason and use of it . they thrust in their dead quorsum as a sufficient answer to the most express words of god : and ask , what good will it do men to be ransomed , and not saved ? they fear not to say , that this is a thing unbeseeming god , and such a weakness , as men would not be guilty of : so that if we can prove that such a thing there is ▪ they will not fear to charge it on god as his unreasonable weakness . the like we might shew in many other points . and must god unlock to us the reasons , ends ▪ and uses , of his truths and works , before we will believe that such things are ? we will allo● parents to conceal the reasons and ends of many precepts from their children ; and a prince to conceal the reasons of many laws , and to kee● to himself the a●cana imperii , the mysteries of state ; and must god open all before he can be believed ? is not the wisdom , and the will of god , the most satisfying reason in the world ? must you have proper reasonings and intentions in god ? or will you have a cause of the first cause , or an end of the ultimate end of all ? al●s , how little do the wisest men know of the use and ends of many a creature , over their heads , and under their feet , which their eyes behold ? yea , how little know they of the use and ends of many a part of their own bodies ? and yet they know that such things there are . what abundance of why's hath an arrogant infidel , upon the reading of scripture , from the beginning of gene●●s to the end of the revelation ; which must all be satisfied before he will believe ? of all which , god will one day satisfie them ; but not in the manner as they would have prescribed him . . another expression of this arrogant ignorance , is , when men will not believe the several truths of god , because they are not able to reconcile them , and place each one in its own order , and see the method and body of truth in its true locations and proportion : nay , perhaps they will believe none , because they cannot discern the harmony . what abundance of seeming contradictions in scripture do rise up in the eyes of an ignorant infidel ? as strange apparitions do to a distracted man ; or as many colours do before the inflamed or distempered eye . these self-conceited ignorant s●uls , do imagine all to be impossible which exceedeth their knowledge ; and because they cannot s●e the sweet consent of scripture , and how those places do suit , and fortifie ●●ch other , which to them seemed to contradict each other , therefore they think that no one ●ls● can see it ; no not ●od himself they are like an ignor●nt fellow in ● watch-makers sh●p , that thinks no body can ●●● all the loose ●eeces together , and make a wat●h of them , because he cannot . when he hath tryed many ways , and c●●●ot hit it , he casts all by , and concludeth , that its impossible . and upon this account many cast away particular truths ▪ though they will not c●st aw●y all . some cannot reconcile the efficiency of the ●p●●i● , with that of the word , in the conversion and confirmation of sinners ; and therefore s●me exclude one , and some the other , or own but the empty names ; some cannot reconc●le the law , and the gospel : and too great a part of the teachers , in the christian world , have been so troubled to reconcile gods grace , with mans ●reewill , that of old , many did too much exclude grace ; and of late too many exclude the natural liberty of the will , upon a supposition of the inconsistency ; onely the names of both were still owned . many cannot reconci●e the sufficiency of christs satisfaction , with the necessity of mans endeavors , and inherent righteousness ; and therefore one must be straitned or denied . many cannot reconcile common love and grace , with that which is special and proper to the elect ; and therefore some deny one , and some another . the like might be said of many other cases , wherein the arrogancy of mans wit hath cast out gods truth : if both parts be never so express , yet they are upon this unbelieving questioning strain , [ how can these things be ? ] how can these agree together ? how can both be true ? when yet its evident , that god hath owned both . it is certain , that the truths of gods word are one perfect well joynted body ; and the perfect symmetry or proportion , is much of its beauty : it is certain , that method is an excellent help in knowing divine things : and that no man can know gods truths perfectly , till he see them all as in one scheam or body , with one view , as it were , and so sees the location of each truth , and the respect that it hath to all the rest ; not onely to see that there is no contradiction , but how every truth doth fortifie the rest . all this therefore is exceeding desirable , but it is not every mans lot to attain it , nor any mans in this world perfectly , or near to a perfection : it is true , that the sight of all gods frame of the creation , uno intuitu , in all its parts , with all their respects to each other , would acquaint us with abundance more of the glory of it , then by looking on the members peace-meal we can attain : but who can see them thus , but god ? at least , what mortal eye can do it ? and we shall never in this life attain to see the full body of divine revealed-truths , in that method and due proportion , as is necessary to the knowledge of its ful● beauty . it is a most perfectly melodious instrument ; but every man cannot set it in tu●e , so as to pe●ce●ve the delectable harmony . what then ? because we cannot know all , shall we know nothing , or deny all ? because we cannot see the whose frame of the world , in its junctures and proportion , shall we say , that there is no world , or , that the parts are not rightly situated ▪ or ●e●gn one to be inconsistent with the rest ? we must rather receive first ▪ that which is most clear , and labor by degrees to see through the obscurities that beset the rest . and if we first finde from god , that both are truths , let us receive them , and learn how to reconcile them after , as we can : and if we cannot reach it , its arrogancy therefore to think that it is not to be done , and to be so highly conceited of our own understandings . . another way by which this arrogant i●sidel●ty worketh , is this , when men will not believe any revealed ●ruth of god , unless they can see a possibility of accomplishing the matter by natural means . and therefore , when ever in reading the scripture , they come to a work that ●ass●th the power of the creature , the n●●●dem●tes stagger at it through unbelief , and s●y , [ how can these things be ? ] and the fixed infidels with julian deride it : when they read of the scripture miracles ; they cannot believe them because they are miracles . is this a likely matter , say th●● that such and such things should be ? and why is it unlikely ? because it is too hard for god ? what i doth his creature know his infinite power ? and can you set him his bounds , and say , thus far god can go , and no further ? thus much god can do , and no more ? is it ever the more difficult to god , because it is impossible to such as we ? will you say , that a horse cannot carry you on his back , because a flie cannot ? creatures may be compared to creatures ; but between the creator ; and the creature , there is no comparison . have you read how god posed job in point of power and knowledge ? ( job . , , . ) but who is he that hath posed god ? what is that work that should be difficult to him , that by his word or will did make all the worlds ? are they greater works then those which he hath certainly done , that you speak of so incredulously ? if you had never seen the sun , or moon , or stars , or earth , or sea , and had meerly found it written , that god made such a world , it is like you would as doubtingly have said , [ how can these things be ? ] if you had no more seen the light or sun , then you have seen the angels , or souls of men its like you would have as little believed , that there is such a thing as light or a sun , as you now do , that there are angels and immortal souls . but i hope you are satisfied in the things you see ; and may not they shame your incredulity of the things you do not see ? you see there is a sun , and moon , and firmament , and earth ; you know these had either a maker and cause ▪ or else were eternal ▪ and as an eternal cause to themselves . if they were eternal , or made themselves , then they are the first being and cause , and so are gods . and is it not more reasonable to believe one god , then so many ? and to believe that god is a perfect incomprehensible , superin-tellectual being , then to believe , that the s●nseless earth is a god ? is it not more ●easonable to conclude , that this one perfect eternal god made all things , then that every stone did make it self ? or , that the sun or moon , or any creature made it self , and the rest ? if you believe , that all things are the works of god , then you see that with your eyes that may shame your foolish dark-incre●ulity . do you see a greater work , and think it unlikely , that the same power should do a lesser ? do you see so much of the world that was m●d● by a word , and do you ask , [ how can these things be ? ] when you read of any miracle or unusual work ? if it were your self , or such as you , that had been the doer of such works , you might well say , [ how can these things be ? ] but god is not as man in his works , or word . . yea , many times when men do but hear , read , or think of some objection against the truth of gods revelations , which they cannot tell how to answer themselves , they presently begin to stagger at the whole truth , and question it on every such slight occasion . if any new difficulty arise in their way , they are in the case of nicodemus , saying , [ how can these things be ? ] though they have heard never so many arguments to confirm them , and have been long receiving them , and seen an evidence of truth in them , yet every new cavil or hard objection doth seem to enervate all this evidence . if men were as foolish and incredulous in the matters of the world , their folly would easily appear to all men : when a man hath studied physick seven years , or twenty years , he shall meet with many new difficulties , and doubtful c●ses ; and many old difficulties will never be ov●rco●e : and yet he will not therefore throw away all , and forsake his study or profession . w●●l a student in law give over all his study , upon e●ery occurring difficulty , or seeming contradiction in the laws ? if any students in the universities should follow this example , and doubt of al that they have learned , upon every objection which they are unable to answer , they would be bu 〈…〉 proficie●●s : or if every apprentice that is learning his trade , will forsake it every time that he is sta●led , and at a loss ▪ he would be long before he set up shop : on this course all men should lose all their time lives , and labor , by doing all in v●i● , and undoing again , by going forward and backward , and so know nothing , nor resolve of any thing . it is most certain , that all men are very imperfect in knowledge , and especially in the highest mysteries ; and there is none so high as those in theology , about god , and mans soul , and our redemption , and our everlasting state . and doubtless where men are so defective in knowledge , there must still be difficulties in their way , and many knots which they cannot untie ▪ can you expect till you are perfect in knowledge , to see the whole frame of truth so clearly , as to be able to answer every objection that is made against it ? why do you not lay together the evidences on both sides , and consider which of the two is the clearer case ? what if you cannot answer all that is brought by the devil and cavillers , against the truth ? can you answer all that christ and his servants say for it ? i dare say you cannot , unless you take every impertinent vanity or falshood for an answer . god needs not you to be the defenders of his truth : he is able to vindicate it himself against all the enemies in the world ? otherwise , if he had called you chiefly to this work , he would have furnished you for it . but he first calleth you to be schollars to learn that truth , that he may help you over all difficulties in his time and way . we are next to shew the causes of this unhappy distemper ; why it is , or whence it comes to pa●s , that men are so prone to doubt of gods truth , upon every difficulty or mysterie ▪ that is in their way ? and to question all , when they are stalled in any thing ; and to deny the very things that are certain , when they are puzzled , and at a loss , but about the manner , cause , reason , or ends of them . and among others , the causes of this great sin , are these following . . man is naturally desirous of knowledge , and to see things in their own evidence and therefore , he is oft an unmannerly impatient suiter to be presently admitted into the presence chamber of truth ▪ and to see her naked without delay . nature will hardly be satisfied with believing ; which is a receiving of truth upon trust from another , no , though he give us the most convincing arguments of his veracity ; no , though it be god himself : nothing will satisfie nature , but se●ing . i● the wisest men in the world tell them , that they see it , or know it ; if the workers of miracles , christ and his apostles , tell them that they see it ; if god himself tells them that he sees it ; yet all this doth not satisfie them , unless they may see it themselves . they think this is but to be kept at a distance , without door , and what may be within , they cannot tell : every man hath an understanding of his own , and therefore would have a sight of the evidence himself ; and so have a nee●er knowledge of the thing , and not onely a knowledge of the truth of the thing by the testimony of another , how infallible soever . and therefore we are all prone , when difficulties seem great , to say with thomas , [ except i see , i will not believe . ] john . . bu● [ blessed are they that have not seen , and yet have believed . ] v. . how far this desire of knowledge is in nature as from . god , and how far it is in nature , as corrupted , i will not stand to debate ; but that it is in us we feel : and this is a preparative reason of our doubting and dis-satisfaction , if not a proper cause . . this nature of man is yet so much more desirous to know , that though it do see things in their own proper evidence , yet is it not satisfied , unless it also see the whole , and comprehend all things with all their reasons , causes , and modes . man affecteth a certain infiniteness in knowledge ; he would know all that is knowable ; and so would be as god in knowing . and if he be ignorant of any part , he remaineth unsatisfied , and so is ready to quarrel with all ; and like froward children that throw away their meat or cloaths , or what else they have , because they cannot have what more they would have . every little childe will be asking you , not onely what is this ? or , what is that ? but also , why is this so or so ? and , to what use is it . and so do men in the matters of god : and if you satisfie them not in all , they will scarce be satisfied in any thing . thirdly , besides this , there is indeed a great dependance of one truth upon another ; and they are ( in morality ) as a well framed building , or as a clock or watch , or the like engine , where no one part can be missing without g●e●t wrong to the whole . now when these men cannot see all , they do indeed want those helps that are necessary to the perfect seeing of any part ; and then they have not the skill of making use of an imperfect knowledge , but are ready to take it for none , till they conceit it full and perfect ; and thus are still detained in unbelief , and quarrelling with that which they did , or might know , because of that which they did not , or could not know . fourthly , moreover , it is most certain that when god calls us at first to the knowledge of his truth , he findeth us in darkness ; and though he bring us thence into a marvellous light ( acts . . pet. . . ) yet he doth this by degrees , and not into the fullest light or measure of knowledge at the first ; so that we are at the beginning but babes in knowledge . it cannot be expected , that a man that was born blinde , with an indisposition of understanding to spiritual things , and that hath lived in blindness long ▪ should presently know all things , as soon as he is converted : they do not so come to knowledge in earthly things , which they are more disposed to know , and which are nearer to them , much less in heavenly things . the disp●sitive blindness of the best convert , is cured but in part , much less his actual blindness . for ( as i have said before ) if a man have his eyes never so perfectly opened , who before was blinde , yet he will not see any more then is near him , within sight : if he will see other countries , places , or persons , he must be at the pains and p●tience of travelling to them . and so in this case , when god hath opened the eyes of the blinde , they must yet expect to know , but by degrees : o what abundance of things are yong converts ignorant of , that are fit to be known ? they are but entred into christs school to learn ; and can they think to know all the first day or year : but alas , many that are nominally entered , bring not with them the true disposition of disciples , and therefore quarrel with their master and his teaching , in stead of diligent seeking after knowledge . men have not the patience to stay at school , and wait on christs teaching till they have got so much knowledge , as might dispel their doubts . they must be taught all at once , though they are uncapable of it , and must know all presently , or in a little time , and with little pains ; or else ; they will not believe that christ can teach them . and so they run away from him , like foolish , impatient schollars , because he did not bring them to more knowledge , and will not stay the time that their own ignorance doth naturally require , for so great a work . fifthly , and there is also much diligence necessary , as well as time and patience , before men ca● come to so much understanding in the heavenly mysteries , as to be able to resolve the difficulties that occur . if you stay never so long in christs school , and yet be truants and loyterers , and will not take pains ; no wonder if you remain ignorant . and yet these men will expect , that they should know all things , and be satisfied in the answer of every objection , or else they will suspect the truths of christ . will sitting still in christs school , help you to learning ? do you look that he should teach you , when you will not take pains to learn what he teacheth ? you know in law , in physick , in the knowledge of any of the sciences or languages , no man can come to understand them , much less to defend them against all opposers , and to resolve all objections , without so long diligence and pains taking in his studies , as the greatness of the work requires . and shall every yong lazy student in theology , or every dull , unlearned professor , think to see through all scripture difficulties so easily ? or else will he suspect the truth which he should learn ? it may be you have been professors of christianity long ; but have you studied the scriptures day and night , and consulted with men of judgment in such things , and diligently read the writings that should unfold them to you , and held on in this way , till you came to a ripeness of understanding , and ability to defend the truth against gain-sayers ? if not , what wonder , if every difficulty do puzzle you , after all your unprofitable duties and profession . . moreover , there is a great deal of other knowledge necessary to the through-knowing of the sence of scriptures . though the unlearned may know so much as is of absolute necessity to salvation , ( and will save , if it be heartily believed and improved ; ) yet there is much learning necessary to the fuller understanding of them , and to the resolving of all doubts and difficulties that may occur . and this is not because christ hath delighted to speak obscurely ; but because our distance and imperfection , and the nature of the thing , doth make such learning to be necessary . for if christ speak in the syriack tongue , and if the scriptures be written in hebrew and greek , ( which were then fittest to divulge it ; ) how can it be expected , that englishmen , frenchmen , germans , or any that understand not those languages , should understand them so fully as those that do ? for no bare translation , though never so exact , can give us the full sence of the original words . besides this , all countreys have their peculiar proverbial speeches , which are familiar with them , but would seem non-sence , or of a ●ontrary sence to others , that were unacquainted with them : and scripture must and doth contain ●uch proverbs , as were usual with those , to whom ●t was wrote , or the matter spoken . they had also many peculiar customs of their countries , which a●e supposed in scriptures which if we understand not , the pl●in text will seem dark to us . the like we may say o● matters o● geography , about the sc●●●uation of plac●s ; and of chronology , for the due computation o● times ; and of other history , to know the sta●e of church and commonwealth , and many other part● of learning , which the v●ry nature of the matter proclaimeth to be necessary for the res●lving of scripture-difficulties . now when unle●rned men , or yong raw schollars , that want all or most of these necessaries , will yet expect that they must understand all and see through all diffi●ulties , and be able to answer every cavi● ; what wonder if they be frequently stalled , and temp●●d to unbelief , and say , [ how can these things be ? ] if you s●y , that ●hen it seems none but learned men must be able to resolve these doubts , and d●fend the scriptures against opposers ; and we must take all upon their words : i answer , you must explicitely know all that is of flat necessity to salvation , and learn as much of the rest as you can : but if it be undeniable , that you do not know more , that is , enough for the resolving of the foresaid doubts ; why should you be offended that we tell you so ? ei●her you do indeed see through all difficulties , or you do not ; if you do , then you are established , you are none of those that i speak of ; you will not suspect the truth , nor say , [ how can these things be ? ] but you are able to confute all that would seduce you . but if you do not see through these difficulties ; should ●ou not humbly confess it , and not quarrel with those that tell you so ? and for taking it on others words , you must in reason do it , if you have no other way , and if you have reason to think that they know that which you do not know : but if you th●nk that the learnedst men do know no more then your selves , and are as unable to resolve ●hese doubts , as you are ; you go against the full lig●t of the who●e worlds experience . let their writings bear witness , wherein they do indeed resolve them : and do you call them to a tryal , and see whether they are able or not ? and let any that understandeth the matter , and is competent , be the judge . . yea , some men are so far from having all the forement●oned qualifica●ions for knowledge , that they have not a natural strength of understanding , or capacity to conceive of difficult things ; and yet they will expect that all should be made plain to them , who cannot understand a plain case in law , physick , or any other profession , that they are not versed in , no , nor any great difficulties in the thing , that they are more conversant with . . besides this , it is most certain , that when the best men have done all that they can , they will here know but in p●rt : perfection of knowledge is reserved for the time of our perfect blessedness ; and he that knows but in part , is not like to see through every difficulty . and this imperfection joyned with the corruptions , which we shall anon mention ▪ doth cause these suspectings of the truth that should be entertained . . there are some truths also which are not well understood without exper●e●ce : and it is onely sanctification that giveth that experience . and therefore the unsanctified take them but for fancies and suspect the truth of that word which doth assert them . . but one of the greatest causes of this sin , is the pride of mens heart , which makes them forget their great ignorance , shallowness , and incapacity : men have such arrogant understandings , that be they never so empty , they think themselves immediatly capable of receiving any truth that shall be delivered to them . and if they understand not what they read or hear , they never suspect their own wit , but the writer or speaker : because they a●e at age , and are now past childhood , they think they need no more to make them capable . little know they the nature of that knowl●dge which they want ; and how it must be attained : they know not that there is a certain order ▪ among truths ; and that one presupposeth another ; and all the lower are prerequisite to the higher : they know not how m●ny hundreds of the lower preparatory truths , must be known before some of the higher can be well understood : they would go to the top of the stairs , without going up the lower steps : it would make a sober man wonder to see the impudent pride and arrogancy of some ignor●nt men ; that when they have need to sit many a year at the feet of some teacher , and humbly learn that which they know not , they will as confidently pass a present censure on the things that they understand not , as if they were as throughly acquainted with them as the best : and if they see not the evidence of a truth , they will as confidently and scornfully call it an error , as if they were indeed most capable of judging of it : when men of true understanding do see that truth as clear as the light . if they hear a confident seducer , that hath a glozing tongue , and plausible cavils against a truth , these arrogant w●●s will presently conclude , that he is in the right , and cannot be answered ; as if no body can do it , because they cannot : when , alas , men of understanding may presently discern gross ignorance , and absurdity , in that which sh●llow brains are so confident of . we can scarce meet with the man so grosly ignorant , but he is confident of his own understanding , and wise in his own conceit : so that when we may expect that they should say , [ what ignorant foolish wretchet are we , that cannot understand the word of god : ] they are ready to accuse or suspect the word , and say , [ how can these things be ? ] . and this arrogancy is much increased by the very nature of ignorance , which is , to be even ignorant of it self . he that never saw the light knows not what light is , not what darkness is as differing from light . a dead man knows not what death is : a bruit knows not what bruitishness is , because he knows not what reason is . there is a good measure of knowledge necessary to make some men to know their ignorance . what can shew a man his error , but the contrary truth ? this is it therefore that hinders mens conviction , and makes them confident in their most false conceits ; seeing they want both that light , and that humdity which should take down their confidence . we have as much ado to make some men know , that they do not know , as to make them know , that which they know not , when once they will believe that they do not know it : especially , if men have but any plausible , natural wit , or a little taste of lea●ning , or a little illomination in some greater matters , which in gross-ignorance they do not understand , they presently think that all things should be now plain to them . it is the ruine ( or dangerous ●erverting , at least ) of many yong zealous professors , that formerly lived in gre●t ignorance and ungodliness ; that when god hath shewed them their error , and brought them to see the excellency of a holy life ; the new light seems so glorious to them , that they think they know all things , and need but little more : and now they are illuminated by the spirit of god , they think they should understand all truths at the first hearing , and see through all difficulties at the first consideration : little knowing how much lamer table ignorance doth yet remain in them ; and how much more glorious a light is yet before them ; and how little they know yet , in comparison of that which they do not know : so that it is the nature of the ignorant , especially half-witted men , that have some little knowledge which may puff them up , to think they have that which indeed they have not ; and so to have this ar●ogancy of understanding , and speak against the darknes● of truth , when they should lament the darkness of their own understandings ; and to think the candle is put out , o● the su● is darkned , because this web is grown over their eyes . . moreover , i fid●l●●y is a natural , deep-rooted , obs●●●●ate sin ; and therefore ▪ no wonder if it be har●l● overcome , and will be striving in us to the l●●● . the first sin of man , in be●●eving the servent before god , ha●h ●●f ▪ a vicious h●● it in ou● n●tu●e . m●● is now so e●●ranged ●rom god , that ●e ●● the ●e●s acqua●n●ed with ●is voice , and the more dist●ustful of hi● . we are so m●ch in the dark , that we are t●e more ●iffident . when a man kn●ws not where he is , or w●o is near him , he ●s st●ll fear●ul ; when he knows not what ground he stands on , wh●ther firm , or quick - a●ds , he ●s naturally apt to distrust it : a● unknown god will not be well believe● . were t● si● to cure infidelity , all other si●s woul● be of much more easie cu●e . he is a conquero● indee● , that throughly conquers his unbelief ▪ but the most are captivated by it to their perdition . . and it somew●at addeth to this disease , that man is conscious of de●e●tfulness in himself , and from thence ●s apt to suspect all others . b●cause he findes himself both fallible and fallacious , he is ready to think that god himself is so too : for corrupt man is prone to question , whe●her there be any higher vertue , then he hath experience of in himself . . also it is a great occasion of this sin of infidelity and arrogancy , and questioning all that men do not understand , that they know not the true nature of the christian state and life , and build not in the order that christ hath prescribed them . christs method is this , that they should first understand and believe those essentials of christianity , without which there is no salvation ; and then engage themselves to learn of him as his disciples ; and so to set themselves to school to him , and live under his teaching , that they may know by degrees , the rest of his will . and his teaching is joyntly by his word , ministers , and spirit . men must first lay the foundation in an explicite faith , and hold to those fundamentals as of in●allible certainty , and not expect to know the rest in a moment , nor without much diligence and patience , but wait on christ in the condition of disciples , to learn all the rest . all this is expressed in christs commission to his apostles , matth. . . ● . . where he first bids them disciple the nations ( which contains the convincing them ( at age ) of the fundamentals , and procuring their consent ▪ and then to baptize them , that they may be solemnly engaged ; and then teach them to observe all things whatsoever ▪ he commanded them ; and this must be the work of all their lives . now here are two gross errors , contrary to this stablished order of christ , which professors do oft run into , to their own perdition . the one is , when they do not first lay the fundamentals as ●ertain●ie● , but hold them loosly , and are ready on all occasions to reduce them to doubtful and uncertain points ; or to question them , though their evidence be never so full , because of some defect of evidence in other points . a most foolish and perverse course , which will hinder any man that useth it , from the true understanding of any science in the world . for in all sciences there are some undoubted principles which must be first laid , and it must not be expected , that all points else should be of equal necessity or evidence as they : but if we should meet with never so much doubtfulness in any of the superstructure , yet these principles must still be held fast . for he that will be still plu●king up his foundation , upon every error in the building , is never like to perfect his work . the second common error , is , that as professors do not lay the foundation as certain , so they do not unseignedly s●t themselves in the true posture of disciples or schollars to learn the ●est , but think themselves past schollars when they have gone to school , and engaged themselves to christ , their teacher . this is the undoing of the greatest part of the visible church . if they come to the congregation , it is not as schollars to school , but as judges to pass sentence of the doctrine of their teachers , before they understand it : and if they reade the scripture , it is in the same sort . when they are at a loss , through any occurrent difficulty , they do not go to their teachers as humble schollars , to learn the true sence of the word , and the solution of their doubts : but they go as confident cen●urers , and as boys that will go to school to dispute with their master , and not to learn ; and therefore , no w●nder if they turn self-conceited h●r●t●ck● or ●nfid●l● : for christ hath resolved , that the most learned and worldl●-w●se , if they will come to sc●o●l to ●im as his disciples , mu 〈…〉 come ●s little children ▪ cons●ious o● their ignorance , and humble enough to submit to his instructions , and not proudly conceited , that they are wise enough already : and they must wait upon his teaching ▪ year after year , and not think , that they are capable of a present understanding of each revealed truth . . lastly , besides all the former causes of this sin , some men are judicially deserted , and left to the power of their arrogancy and infidelity . when god hath shewed men the light of fundamental verities , and instead of hearty entertaining and obeying them , they will imprison them in unrighteousness , and receive not the truth in the love of it , that they may be saved : god oft gives them over to believe a lie , and to reject that truth which would have saved them , if they had received it . i have noted many professors that have lived in pride , flesh-pleasing , or secret filthiness , or unrighteousness , or worldliness , and would not see , nor forsake their sin , but hold on in their profession , and their lusts together ; that these are most commonly given over to gross heresies , or infidelity : for when they are once captivated to their fleshly lust , and in●erest , and yet reade and know the dam●ableness of such a sta●● , they have no way left to quiet the●r conscience , but either to believe that scripture is false ( and then they need not fear its threatnings , ) or else to leave ▪ their sins with confession and contrition ; which their carnal hearts and interest will not permit . from what hath been said already in the opening of this point , we may see what a corrupt and froward heart is in man , as to the matters of god , and his own salvation : three notable corruptions are together comprehended in the diste●pe● which we have here described , and ex●●●ss●d in the common incr●dulous questioning , [ how can these things be ? ] first , you may hear in this question , the voice of ignorance . men have lost the true knowledge of god , and of his works especially in spirituals . the natural man discerneth them not ; for they are spiritually discerned , cor. . . we are as blind men g●oaping in the dark at a loss upon every difficulty that occurs . evidence or truth is no evidence to us , because our understandings are unprepared to receive it , and be shut against it . when we should love the ●ruth , we cannot finde it ; when we should glorifie the god of truth , we know him no● , but in our hearts say as pilate ▪ what is truth ? and as pharaoh , who is the lord ? we are grown strangers to the way that we should go home in ; and strang●r● to the voice that should tell us the way , and to the hand that should guide us in it ; and strangers to the everlasting home that we should go to . so that instead of a chearful following our guide , we are crying out at every turning , [ how can these things be ? ] . and here is comprehended and manifested also , the perverseness of mans understanding ▪ that will needs begin at the wrong end of his b●ok , and read backward● : and when he should be first inquiring , [ whether these things be so or not ? ] he will needs be first resolved , [ how they can be so ? ] and he will not believe , that they can be so , till he knows , how they can be so . whereas common reason would teach us in other things to know first , whether it be so o●n● , before we come to the how can it be so we may easily be certain of the being of a thousand things , when we cannot be certain , how they be . . and lastly , here is manifested also the unreverent arrogancy of man , that will presume to call his maker to account , and to know of him the reasons of his works , and how they can be , before he will believe them ; and so he will needs question the very power of god . for to say , how can it be ? is as much as to say , how can god do it ? as if we were fit judges of his ways ▪ and able to comprehend his infinite power , and the several paths of his unsearchable counsels . he is great in counsel , and mighty in work , jer. . . he made the heaven , and the earth by his great power , and nothing is too hard for him , vers. . the prophet isaiah's answer should suffice : to all such incredulous questions , isai. . . this cometh from the lord of hosts , who is wonderful in counsel , and excellent in working . hence also we see what unteachable schollars christ hath in his school , and consequently , how patient , and gratious a master he is . when we should be submissively enquiring , we are incredulously disputing ; and we will needs be wiser then our master , and question , whether he teach us right or wrong . it is a wonder of mercy , that he should pardon so great dulness , and unprofitableness in us ; and shall we after this be so insensible of that sin of ours , and of that grace of his , as to fall a questioning him , and his truth , and lay the ●lame on him from our selves ? object . but we must not believe all things ; and therefore we must enquire , and try the spirits , whether they be of god , or not , even the spirit of christ himself ? answ. the spirit of christ fears not a just tryal : had not christ brought sufficient evidence of his truth , he would not have condemned the unbelieving world for not receiving it . i have shewed you already how fully he hath sealed ●is testament , and with what attestations he hath delivered his doctrine to the world . but why do you not acquie●ce in these confirmed verities ? when once christ hath given sufficient proof of his doctrine , must it be questioned again , because it is wonderful ? and because , that the manner of it is beyond your reach ? inquire first , whether it be a rev●lation from god , or not : and if it had no divine attestation , or evident that it is of god , then you might reject it without sin or danger , when you finde it to contein things so far beyond your reach : but when god hath put his seal to it , and proved it to be h●● own ; if after this you will be questioning it , because of the seeming cont●adictions or improbabilities , you do but question the wisdom and power of the lord : as if he had no more wisdom , then you can reach and fathom ; yea , the● you can censure and reprove ? or , as if he could do no more , then you can see the way and reason of , and are fit to take an account of . i do therefore exhort al● that fear the great name of god , and love their own souls , that they take special heed against this da●gerous sin : think not the proved-sealed . word of god , is ever the more to be suspected , because that the matters in it do seem strange , and unlikely to your reason . and think not that you should comprehend the mysterious counsels and ways of god . let your understandings meditate on scriptu●e ▪ difficulties , that you may learn to resolve them ; but suffer not the apprehension of those d●fficulties to make you once question the truth of god ; but abhor such a thought as soon as it ariseth , and cast it with detestation out of your hearts . to perswade you the more effectually , i beseech you do but weigh impartially , besides what is said before , these following consideratio●s . consider , who that god is whose ways thou dost so presumptuously pass thy censure of , and whose word thou callest to the b●r o● thy judgment ●● is infinite wisdom fit to be examined by thee ? or t●e works of infinite power to be tryed by thee ? if there were nothing wonderful in his word or works , they would not believe the m●jesty of god ; nor the saviour of the world , whose name is wonderful , counsellor , the mighty g●d isai. ● . gods name mu●t be written upon his word and works , and all must bear some part of his image ; and therefore have somewhat in them that is incomprehensible . shall the infinite god have no word or work , but what may be comprehended by such as we ? i seriously profess , that it oft am●●eth me , to think that we should know so muc● of god , his will , and ways , as we do ? when i consider the infinite distance between him and us , i must admire that we are made so much acquainted with his minde , and that he hath told us so much of his mysteries as he hath done , and must say [ what is man that thou art mindful of him , and the son of man that thou so vi test and regardest him . ] psal. . job . . when i consid●r how little a poor worm , or b●rd , or ●east , knows of me th●t am made of the same fl●sh with him ; and how much man knows of the minde of god , who is infinitely distant from him , it makes me admire at the provi●ence that hath so ordered it . if a beast could so far consider , and discou●se , would it not be f●lly in him to call my writings , words , and ways , to the bar , and to suspect those as false that are beyond his reach ! and to say ▪ [ how can these things be ? ] why , alas , they are ten thousand thousand times neerer to us , then we are unt● god . o then let us thankfully open his books and look upon his words and works , and bless him that hath condescended so far to man , and lifted up man so neer to himself in knowledge , in comparison of other inferior creatures ; and make much of that measure of knowledge which we have : but do not think to measure the creation of god , not to comprehend his secrets ; much less himself . methinks the reading of those four chapters in job before cited , containing gods expostulation with him , might do much to humble an arrogant wit , and to make it submit to infinite wisdom . alas , the very angels cannot comprehend god , and whether a●● creature can immediately see his essence , we cannot now affirm : admirations do better beseem the highest of his creatures , then bold expostulations . the flaming mount might not be touched . you cannot endure to gaze upon the sun , which is gods creature : should you approach too near it , you would be consumed by its heat . and dare you be so bold with the highest majesty ? it were not greater folly to imagine that you can span the earth in your hand , or that you can reach the sun with your finger , then to imagine that you are meet to expo●●ulate with god ▪ and that all must be unreasonable in his word or works , where your wit is not able to discern the reason . surely , [ his thoughts are not as our thoughts , nor his ways as our ways ; but as far as the heaven is above the earth , so far are his thoughts and ways above ours , isai. . , , ] and as you cannot comprehend the thoughts and ways of god , so you are surely unfit to contradict them . the childe will submit to the wisdom of his father , and the schollar of his master , and will believe them when they cannot re●ch the reason of their sayings : they will not set their wits against them , thought they be reasonable creatures , as well as they . it was the humble expression of men of old , when they would contemn themselves , in comparison of their superiors , to call themselves [ a dead dog ] or [ a flea ▪ ] sam . . and ● . . david himself doth so to saul . what may we then call our selves , in comparison with the lord , but even nothing and less then nothing , and lighter then vanity ? and should nothing contend with immensity and eternity ? should a flea dispute with a learned man and say [ how can these things be ] how much less should we s● dispute with god ? if a man do but look up to the height of the visible heaven , or look down into some exceeding depth , it will make him be ready to tremble : with what dread and submissive reverence then should our mindes look to the height and depth of the counsels of the lord ? d●re not therefore any more ●o quarrel with his wisdom ▪ but say as job when god had non-plus'● him , job . , . [ i know that thou canst do every thing , and that no thought can be withholden from thee , who is he that hideth counsel without knowledge ? therefore have i uttered that i understood not ; things too wonderful for me , which i know not . . consider also what we are our selves , as well as what that god is with whom we do expostulate . the lord knows we are silly creatures for such an undertaking ! can s●ch breathing lumps of earth , such walking dust , such bags of filth , be fit to enter a dispute with god ? and though they are noble souls that are thus meanly housed , yet never endowed or fitted for such a task . a spoon or shell may as well contain the whole ocean , as our narrow understandings comprehend the counsels of god . are our understandings infinite , that we should think to comprehend the reasons of the words and ways of the lord , any further then he hath condescended to reveal them ? our eyes may as well expect an unlimited vision , and think to see beyond the sun ●s our understandings expect such a boundless intellection . it 's a wonder that so much knowledge as we have , should be found in a soul that'● housed in clay : and shall we presume that we have so much more then we have ? it was the sinful arrogancy of our first parents to desire to be as gods in knowledge : and shall we go so far beyond them in our arrogancy , as to presume that we are actually such indeed ? and its observable what contradictions there be among s●●ful principles , and how proud infidelity doth condemn it self : these unbelievers have such low thoughts of mens soul , that they think it doth but gradually differ in its rational power from the soul of a bruit ; and therefore think it cannot be immortal : and yet the very same men that think not the soul so noble as to be immortal , do think it so capable of disputing with god , and compre●ending the reasons of his truths and ways , that they are ready to deny the most confirmed truth , if they do not reach the maner and end● and reasons of it , and god shall not be believed , unless their reasons be satisfyed in all these , and unless they are able to take so full a view of the whole body of truth , as to answer all gain-sayers , and reconcile all seeming contradictions , they will not take gods word to be his word ▪ yea with the wretched atheist god shall not be god , because he cannot comprehended him : he shall not be infinite , in immensity and eternity , because that he cannot comprehend this immensity and eternity . and so with the infidel , christ shall be no christ , and the trinity no trinity , because his shallow brain cannot compre●end the mysteries of the incarnation , the hypostatical union and the trinity so that the same man will have his soul to be but as the soul of a dog fo● kind , and yet will have it more comprehensive then the very angels in heaven , and think it so competent a judge of gods counsels , that he will presume to condemn them , if he see not the reasons of them . . consider , doth not certain experience tell you that you are utterly unable fully to understand the nature and reasons of those works of god , that are daily visible before your eys ? i will not say , onely of the greater and more distant , but even of the least , or of any one of them . i am confident that there is not the least flie or worm or pile of grass ( much more the sun and other planets ) but that which we know of them , is much less then that which no man knows . and should such poor understandings then be so arrogant as to think to fathom the counsels of god , and reject his plain revealed truths , because they see not , how such things can be . . consider , what a stream of experience do you sin against in this arrogancy . doth not every study that you fall upon , and every days business that you are engaged in , most plainly discover the weakness of your understandings ? why else do you learn no faster , and know no more ? why are you not yet absolnte masters in all sciences and arts ? yea why are you so defective in all ? and yet will you presume to dispute with god , and reject his truths as unreasonable , after all this experience of your own infirmity , and of your unfitness for works that are so much lower ? . consider , whether by this sinful ar●ogancy you do not equal your understandings with gods ? for if you must be able to see the reason of all his truths and ways , and will control them because you see not the reason of them , doth not this imply that you suppose your self to equal him in understanding ? and what greater madness can you be guilty of , then such a conceit ? so also when you quarrel with the word as if it contained things that are unrighteous , and strengthen your unbelief by such conceits , what do you but say , that you are more righteous then god ? oh think not that the fool●shness of man is wiser then god , or that our darkness is comparable to his incomprehensible light , or our unrighteousness to his perfect justice ; or that we are fit judges of these his perfections . hear that voice that eli●haz heard , from the spirit that passed before him in the visions of the night , job . , , , , , , , , . [ shall mortal man be more just then god ? shall a man be more pure then his maker ? behold he put u● trust in his servants , and his angels he charged with folly : how much less on them that dwell in houses of clay , whose foundation is in the dust , which are crushed before the moth : they are destroyed from morning to evening : they p●rish for ever without any regarding it : doth not their excellency which is in them go away ? they die , even wi●hout wisd●m . ] . consider further , that it is the very nature of faith to believe the thing revealed or testifyed , upon the meer credit of the testifyer or revealer , if therefore you will have no such implicite belief in god , you will have no faith at all . to see a thing in its own evidence , is not to believe . the formal object of faith is the veracity of god : reason assures us first that god cannot lye : and next it discerneth by evidence , that [ this is gods word , or a divine revelation ] : and then we may well build upon this foundation , that each particular of this revelation is true . so that it is no true belief , if the credit of the testifyer be not the reason of your assent . if therefore you must see the reason of gods revealed truths , and the very manner and end of all his works , before you will believe , this is as much as openly to proclaim , that you will be no believers at all . you will assent to the words of the false●t lyar , as long as you see the evidence of truth in the things themselves which they report . and will you give no more credit to god then to such a one ? will you believe god no further then you see a cogent evidence in the thing asserted , which shews that he cannot deceive you therein if he would ? why , thus far you will believe the worst of men : for indeed this is no beli●ving at all . if you do not first believe that god cannot lye , and so that all that he saith is true , you have no belief in him at all . . if you are christians , you are christs disciples , and therefore must wait on him in the humble posture of learners . and he that will no w●it credit this teacher is not like to learn . if you will not believe him , but assent onely to that which is evident of it self without his word , then how are you his scholars ? . will you allow your own children or scholars to do so by you ? if they should dispute with you instead of believing you , and so should reject all that you tell them as false , that is beyond their capacity as to the reasons and manner ; you would not think that they did their duty when a schoolmaster is teaching his scholars their lesson , shall they instead of learning , dispute it with their master , and in every difficulty or seeming contradiction , unbelievingly say , [ how can these things be ] ? be not guilty of that towards god , which you would not have a child be guilty of to a man . . consider aso , if this course be taken , whether ever you be like to come to knowledge . for the knowledge of things whose evidence is all in the revelation , and the credit of the testifyer , can be no other way attained but by believing . all things seem strange and difficult at first , to those that have not learned them . if you understand all things already , what need you to learn any more ? if you do not , then all that you understand will appear to you at first as darkness or contradiction . if now you will be so confident of your own understandings , as to cast away all that you understand not already , because it seems contradictory or unlikely , how are you like to know any more ? if you will conclude that all is false which you understand not already , you are like to make but unprofitable scholars . well therefore saith solomon , prov. . . [ seest thou a man wise in his own conceit ? there is more hope of a fool then of him ] for certainly it is a double degree of folly , for a man not onely to be ignorant of the things of god , but also to be so ignorant of his own ignorance . and we must be at more pains to make such proud men know that they do not know , then to make the humble to know the truths themselves , which they perceive that they yet know not . and therefore paul doth not only bid us [ be not wise in your own conceits ] rom. but also , intimates that ignorance is the cause of such conceits of wisdom , rom. . . [ for i would not brethren , that ye should be ignorant of this mystery , lest ye should be wise in your own conceits ] as solomon saith of the foolish sluggard , that [ he is wiser in his own conceit then seven men that can render a reason ] pro. . . consider , whether in this case you joyn not impudency and inhumane ingratitude to your arrogancy ? when christ condescendeth to become your teacher , and you are loyterers and dullards and will not learn , but have lost the most of your time in his schoole , is it not a great mercy now , that he will yet entertain you and instruct you , and doth not turn you out of his schoole ? and will you , instead of being thankful for this mercy , fall a quarrelling with his truth , and take on you to be wiser then he , when you have so provoked him by your ignorance and unprofitableness ! will you flye in his face , with audacious unbelieving questions , and say [ how can these things be . ] as if it were he that knew not what he said , and not you that did not understand him ? . consider , how easily can god evince the verity of those passages which you so confidently reject , and open your eyes to see that as plain as the high-way , which now seems to you so contradictory or improbable ? and then what will you have to say for your unbelief and arrogancy , but to confess your folly and sit down in shame ? you know when any difficult case is propounded to you in any other matter , which you can see no probable way to resolve , yet when another hath resolved it to your hands in a few words , it is presently all plain to you , and you wonder that you could not see it before . you are as one that wearyeth himself with studying to unfold a riddle , and when he hath given it over as impossible , another openeth it to him in a word . or as i have seen boys at play with a ●a●r of tarrying irons , when one hath spent many hours in trying to undo them , and casts them away , as if it could not be done , another presently and easily opens them before his face . so when you have puzzelled your brains in searching out the reasons of gods ways , and seeking to reconcile the seeming contradictions of his word , and say [ how can these things be ] in a moment can god shew you how they can be , and make all plain to you , and make you even wonder that you saw it not sooner , and ashamed that you opened your mouth in unbelief . how plain is that to a man of knowledge , which to the ignorant seems impossible ? if the certain event did not convince them , you should never perswade the ignorant vulgar , that learned men know so much of the motions of the planets , and can so long before tell the eclipse of sun or moon , to a minute . but when they see it come to pass , they are convinced . thus can god convince thee of the verity of his word , either by a merciful illumination , or by a terrible execution for there is not a soul in hell but doth believe the truth of the threatnings of god . and the devils themselves believe , that would draw thee to unbelief . . lastly , take heed of the very beginnings of this sin ; for it is the ordinary way to total apostasy ; when men have once so far lost their humility and modesty , and forgot that they are men , or what a man is , as to make their shallow reason the censurer of gods word , because of certain seeming improbabilities ; and when they will not rest satisfyed in the bare word of god , that thus it is ; but they must needs know [ why , an● how it can be ] , this opens the flood-gate of temptations upon them ; for the envious serpent wil● quickly shew them more difficulties then their shallow brains can answer ; and will cull out all those passages of scripture , which are hard to be understood , which the unlearned and unstable d● wrest to their own destruction , pet. . . he will shew them all the knots , but never shew them how to untye them . such arrogant questioners & censurers of gods word , do oft run on to utter infidelity ; while they are incompetent judges , and do not know it , what can be expected from them but a false judgement ? for though the light shineth in darkness , yet the darkness comprehendeth it no : joh . . and therefore presumeth to condemn the light . o therefore let all young , raw students , and unsetled wits take heed in the fear of god , that they exalt not themselves , and that they think not their weak understandings to be capable of comprehending the counsels of god , and passing a censure upon his word , upon the nature of the matter as appearing unto them . nay let the sharpest wits , and greatest scholars stoop down before the wisdom of god , and be have themselves as humble learners , and enter as little children into his schoole and kingdom , and submissively put their mouths in the dust , and take heed of setting their wits against heaven , or challenging the infinite wisdom to a disputation . if they love themselves let them take this advice , and remember that god delighteth to scatter the proud in the imagination of their own hearts , luke . . and to pull down ●spiring sinners to the dust . as they that would set their power against god , would soon be con●inced of their madness by their ruine ; so they that will set their wisdom against him , are like to escape no better . [ let no man deceive himself : if any man among you seemeth to be wise in this world ; let him become a fool ▪ that he may be wise ; for the wisdom of this world is foolishness with god : for it is written , he taketh the wise in their own craftiness : and again . the lord knoweth the thoughts of the wise that they are vain ] cor. , , . object . but would you not have men satisfyed of the reasonableness of what they believe ? shall men believe that which is unreasonable ? this were to make us mad , and not christians . answ. you must believe nothing but what you have sufficient reason to believe . but then you must know what is sufficient reason for belief . prove but the thing to be the testimony of god , and then you have sufficient reason to believe it , whatsoever it be for faith proceedeth by this argumentation [ whatsoever god testifyeth is true : but this god testifyeth ; therefore it is true . ] you have as good reason to believe the major , as that there is a god : and he that acknowledgeth not a god , is unworthy to be a man : all that you have to look after therefore is to prove the minor , that [ this or that is the word of god ] and as concerning the scripture in general , it carryeth sufficient reason to warrant and oblige any man that readeth or heareth it , to believe it , in the forehead of it . it shineth by it shineth by its own light , and it beareth the certain seal of heaven . so that we have goo● reason to believe the scripture , or doctrine o● christ to be the word of god : and then we hav● as good reason to believe it , and every part of ●● to be true . and then what ground is there for any further exceptions or objections ? when yo● have seen the seal of god affixed , and perceive● sufficient evidence of the verity of the whole , what room is left for cavils against any par● of it ? object . but it is certain that god never spok● contradictions . therefore if i finde contradictions in the scriptures , may i not rationally argue that they are not the word of god ? answ. yes , if you could certainly and infallibly prove your minor , that scripture hath such contradictions . but that 's not a thing that a sober man can be confident of proving : because all things that men understand not , may seem to them to have contradictions . and you have far more reason to suspect your own shallow understanding , then the word . for those things as i have shewed , may be easily reconcileable by others that understand , which seem most unreconcileable to you . are you sure there can be no way of reconciliation , but you must know it ? it 's easie therefore to see that your minor cannot possibly be proved . yea it may be easily and certainly disproved , even by him that cannot reconcile those seeming contradictions : for [ god attesteth no contradictions : but god attesteth the holy scripture . therefore the holy scriptures have no contradictions . ] the major is most evident to the light of nature , and granted by your selfe . the minor ●s proved at large , before and elsewhere : gods attestation is discernable to reason . it is therefore a preposterous course to begin ●t the quality of the word , and to argue thence , that god revealed it not , when you should begin at the attestation or seal of god , and argue thence that he did reveal it : ( and indeed the very quality beareth or containeth his image and seal . ) for you are more capable of discerning the seale of god attesting it ( in the spirit of miracles , and holiness , &c. ) then you are of discerning presently the sense of all those passages that seem contradictory to you . you may easily be ignorant of the true interpretation , for want of acquaintance with some one of those many things that are necessary thereto : but i can be certain that god hath astested the scripture to be his word . and indeed common reason tells us that we must first have a general proof that scripture is gods word , and argue thence to the verity of the parts , & not begin with a particular proof of each part : it seems you would argue thus : [ this and that text of scripture are true : therefore they are gods word ] but reason telleth you , you should argue thus [ this is gods word : therfore it is true ] if you set a boy at school to learn his grammar , will you allow him to be so foolish , as to stay till he can reconcile every seeming contradiction in it , before he believe it to be a grammar , or submit to learn , and use its rules ? or will you not ●pect , that he first know it to be a grammar , ●● then make it his business to learn to understa●● it , and therein to learn to reconcile all s●em 〈…〉 contradictions ? and should he not in modes● and reason , think that his master can recon●● that which may seem unreconcileable to him , a● such unlearned novices , as he is ? for my part i am fully resolved , that if 〈…〉 reason could reach to none of the matters ●●vealed in scriptures , so as to see them in the ev●dence of the thing , yet if i once see the eviden●● of divine revelation , i may well be assured ▪ th●● it i● wholly true ; how far soever it m●y transcen●● my reason . for i have reason to believe all the god revealeth and assert●th ; and i have re●so● to acknowledge the imbe●illity of my reaso● and its incompetency to censure the wisdom o● god . and thus i abhor both the doctrine of then that say , we have no reason to be christians ▪ and that the truth of scripture is an indemonstrable principle , that must be believed without reasons , and not proved by them : and also the arrogant infidelity of them that will believe nothing to be a divine revelation , unless their reason can comprehend the thing it self , or at least , if there be any thing in it that seems contradictory to their reason ; and so will begin at the wrong end , and examine the particular matters , by the test of their blinde reason , when they should first examine the attestations of the whole , where the evidences are more fitted for the reason , even of the yonger christians to discern . i easily confess that no man should ground●esly believe any thing to be a divine testimony , or believe any man that saith , he speaks from god : but when god hath given them sufficient reason to believe , that the testimony and revelation is indeed from himself , if after that men will still be doubting , because their reason is stalled about the manner , and the causes , and ends , and will believe no more then is within the reach of their reason in these respects , nor confess that it is gods word , unless they can vindicate it from all objections , and know why and how it is , as well as that it is ; this is a meer unreasonable unbelief . it is ordinary with princes and other law-givers , in wisdom to conceal the reason of their laws : shall subjects therefore presume to censure them as defective in wisdom or justice , because that they know not the reason of them ? i say again , if there were nothing in scripture , but what the reason of man could comprehend , it were not so like to be the product of the infinite wisdom of god . let reason therefore stoop to the wisdom of our maker , and when he hath , let us know that it is he that speaketh ; let us humbly learn , and not proudly expostulate with him about the rest . though i shall not undertake to set upon the resolution of all the questions of incredulous men , which they commonly raise against the word of god ; ( for that would take up many large volumns of it self ; ) yet as i have disswaded them from this arrogancy of wit , so i sh 〈…〉 make tryal of a few of their commonest a 〈…〉 greatest objections , to shew them that their i●fidelity is capable of a confutation , as well 〈…〉 of a dehortation . object . . you tell us out of scripture , that ther● are devils , most wicked malicious spirits addict 〈…〉 to do evil : who made these devils , or , how can they to be so bad : certainly , god is good , and therefore made nothing but what was good ; and ever● thing must have a first cause : if they made themselves evil , then they were the first cause of thei● own evil : and then you deifie the will of the devil in making it to be absolutely a first cause . ●● you say as some , that sin is but a privation , and therefore hath no efficient cause , but a deficient 〈…〉 then either that deficiency must be first from go● ( and then he should be the first cause of all sin ) or from the will of the devil ; and then either he wa● before bound non-deficere , or not . if not , it was no sin ; if he were , then first , he could primo deficere , though god did all that belonged to him to prevent it ; secondly , and he could have stood without any more help then he had when he fell , and so quoad determinationem propriae voluntatis , should have been the first determining cause of his own perseverance , or non-deficiency : for if he could not stand , it was no sin to fall , being before innocent . moreover , their sin was not a meer privation , but materially an act ( whether velle or nolle ) and formally a relation of disconformity to the law . answ. : the devil himself was the first cause of his own pravity . god made him not evil , but he made himself so . god gave him free-wil to be a self-determining principle ; by this he was enabled to stand or fall , and left in the hands of his own counsel . by a sinful act he averted himself from the chiefest good , and became disposed to a further aversion , which might quickly habituate him to all evil . nor is it any deifying of the creatures will , to say it is such a self-determining principle , and so far a first cause , while it had the power of self-determination from god , and so absolutely is no first cause . it was the excellency of the creature , as being to be governed , to have freewil , or a self-determining power to good or evil : though it be a higher perfection to be determined or determinable onely to good , which in patriâ may be enjoyed , yet in viâ for one under government in the use of means in order to the end , it is most suitable to their condition to have a liberty of self-determination : and therefore this was part of the beauty of the frame of nature , and therefore not derogatory from the workman . as god intended sapientially , or per potentiam sapientiae , to govern the rational creature by laws and objects : so did he sapientially frame him in a capacity for such a sapiential government ; and that was by giving ●im a free , that is , a self-determining will . indeed , the angelical nature , and soul of man , is so exquisit and subtile , and sublime a ●hing , that no man can exactly perceive and com●rehend the manner of its self-determination : ●ut the thing it self is not to be doubted of , though the manner of it be yet past our reach . we may certainly conclu●e , therefore , that god made angels and men g●o● ; but some of those angels , and man , by ●heir inducement , made themselves evil : for god made them free agents to determin● themselves to good or evil . and the ignorance of the nature of re 〈…〉 il , doth cause such infidels to rise up against god with their impious quarrels . . and see whether these blinde wretches do not wilfully put out their own eyes , and reason against most certain sense and experience . for i would ask any of them whether there be indeed any sin , or bad me● in the world , or not ? if they say , no ; then i would wish them not to blame any man as an evil doer , that shall rob them , o● slander them , or beat them . t●e likeliest cure fo● this error , is to beat them black and blew , til● they believe that he that doth it , doth ill . and why should not any man do it daily if there be no ill in it ? is not he mad with infidel●ty , tha● thinks there is no bad man in all the world , when there are so many , and so desperately wicked , and when he is so bad himself ? or is ●e fit to be tolerated in any society , that thinks there is no evil ? sure he will think , that he may ●o any thing , and not do ev●●●● ▪ but if he confess , tha● any man i● evil , or do●h evil , let him ask himself who mad● him evil ? did god that is good ? or did he himself ? and if he can finde out how man came to be evil , he may finde a satisfactory answer to his question , how angels came to be evil . bu● what if we could not tell how this evil did firs● come ? shall we therefore say , that there is no such thing ? shall we deny that which we see and hear , and feel , because we know not how or whence it came ? what folly is this ? then let every murderer , thief , or other ●ff●ndor at the assizes , come off with this argument , and say , that he hath done no evil ; for all things are of god , and god doth no evil . as mad as this reasoning is , yet have i known them that have openly prof●ss●d , that they longed to see the devil ▪ and would ride a hundred mile to see him , in m●er confidence , that there is no devil ; and that upon such vain imaginations as these . object . . the scripture saith , that god made all things of nothing ; when of nothing , nothing can be made . how then can these things be ? answ. cannot god do it , unless such worms can tell how he should do it ? doth the infant know how he is formed in the womb ? but why should it seem improbable , that the first infinite being should create a finite being ? he that give all creatures their forms , can as well cause the first matter . what if it were granted . that earth , or water , or air , were from eternity ? is it not as hard to make the sun and heavens of one of these , as to make one of these of nothing ? but me thinks these infidels should consider , that either god made all things of nothing , or else , that something of which he made them , must be eternal , and without any cause . if so , then it is god ; and if god , then either the one true god himself , or some other god . if god himself , then all creatures should be his substance , and s● be god ; and so they would make every ●●one to be god . if any other god , then they will in●ur the sa●●●● conv●●iences ; besides , the feigning of many gods , ●●cause they will not con●ess the omnipoten●y of one . is it not more reasonable to ●el●ev● , th●● god made a stone , or earth o● no●●ing , then to believe that it made it self ? but thus will mo●tals ens●are and bewilder themselves ▪ while they will g● about to comprehend and question omnipotency , and ask their maker , how he can so make them . object . . moses saith , that god made the light , and day , and darkness , and night , before the sun : when the light is the effect , and the sun the cause ; and the darkness is but a privation of the light of the sun . how then can these things be ? answ. . whatsoever god can produce mediately by the sun , or other instruments , that he can produce as easily , immediately himself without an instrument . is it not as easie to him , to cause light without a sun , as to make the sun it self , with its light ? . are not philosophers yet unresolved , whether light be not a substance ? and then why might it not be first created alone ? . however , it might be the effect of the element of fi●e , disposed of by god for differencing day and night , without a sun , till the sun was made . and is it not agreeable to the rest of his works , that he should first make the elements and general matter before he form particular creatures h●●e●f ? as he made the water , before he con●in●d it in its banks , and made it a sea : so might he make the light or fire , be●ore he contracted so much of it into a sun : and if he can distinguish day and night by the 〈…〉 un afterward , he might as easily do it by the element o● fire or light before . you ma● see a pr●tence of fu●ther satisfaction to reason in this point , in tho. white his appendix , the●l . ad institut . peripat . cap. ● . & . which 〈◊〉 〈◊〉 〈◊〉 recite . object . m●s●● saith gen. . that god made two great lights , the sun and moon ; whereas it is certain ▪ th 〈…〉 many 〈◊〉 plan●●s are greater then the mo●● , therefore he speaketh ignoran●ly . answ. but though they a●e greater then the moon , they ●●e n●● g 〈…〉 li●h●s to the earth , then t●e mo●n , w●i●h is the thing that moses affirmeth . object . . m●s●s makes the garden of eden to have a riv●● arising i● it , which ●ivideth it self into four parts . but there is no such place now known in the world , where four such rivers as he describeth are so near . answ. moses saith not , that this river had its rise in eden , much less in the garden ; nor that the f●ur divisions or branches of it were in the garden , but in eden . it was not all eden that was this garden , nor the garden called eden : but eden was the name of the country ( at that time when moses wrote ) in which the garden was . and this land of eden was in telassar , that is , in the upper part of chaldaea , where babylon is scituate ; and there the river euphrates divideth it self into those four st●e●ms which moses here d●scribe●h ; which river goeth through and out of eden ▪ though the pring or head be elswhere : the four particular branches you may s●e described by junius on the text at large ; and the most pro●●bl● conjecture of the scituation of the garden , is , ●ha● it was in o● ve●y near the place where babylon now stands , and from whence came the jews suffering , as well as our first sin . object . . is it a likely thing that a serpent should speak to eve ? or the subtilty of the serpent be a reason of the temptation ? or , that eve that was then perfect , should not know that serpents cannot speak of themselves ; and if she knew that it was the devil that spak● by the serpent , it would have affrighted and astonished her , rather then have been such a temptation to her ? answ. . though eve was perfect as to her natural powers , and capacity , yet not as to her actual knowledge ? she that was n●wly then created , might be ignorant of the serpents nature . . but suppose that she knew that it was the devil that spake by the serpent ( which seems to me most likely ) yet doth it not follow , that she should then dread or abhor him : for ●ow know you that eve was acquainted with the diabolical pravity or malice ? how know you when the angels fell to be devils ? whether long before ? or whether they were but newly faln , ( as zanchy conceiveth by their unbelief ) but most certain it is , that they were then no such hateful or dreadful creatures in the apprehension of man , as now they are : for it was upon mans fall , that god put that enmity between them and us , from which our hatred and dread of them doth proceed . when the devil had shewed his malice to us so far ; then d●d god put that fixed enmity in our natures which we all since perceive . this was not in eve , and therefore it is no wonder if she had no more dread of this evil spirit , then we have of one another , especially when it is most likely that she well knew that there were good angels , but knew not of their fall , and of their malice unto her self . and for the subtilty of the instrumental serpent , it was the likelier to be the instrument of the subtil deceiver : and it is most likely , that god would not suffer satan to use any other instrument , that so the quality of the instrument might be fitter to exci●e a due cautelousness in the woman , satan himself being a spirit , is invisible to us ; and therefore ▪ when he will appear , it must be in s●me borrowed shape ; and he usually fitteth that shape to the ends of his apparition : if it be to terrifie , it is commonly in a dreadful shape ; and for the most part , god will not suffer him to appear in any other , that man may the better know that it is the enemy that he hath to deal with . and so before our fall , when he would deceive , he speaketh by a subtile creature , and is permitted to do it by no other , that man might have the more reason to suspect that he came in way of deceit . we are incompetent judges of the full of these things , unless we better knew the a●quaintance that man then had with the angelical nature , and what familia●i●y was between them , or what alteration is since made in the nature of the instrumen●al serpent by the ●●●●e . why then should we unbelievingly ask , how these things can be ? which god revealeth , when we m●y easily know that we are such incompetent judges . many more of these objections might be mentioned , and easily co●futed , that are raised by infidels about the creation , and fall ; but because junius hath confu●ed of them alre●dy , after his prelections on g●● . ● p. ● . against an antinomian that then urged them from simplicius the heathen philo●●p●●r i sh●ll ref●r them that need it th●the for 〈◊〉 . obj. — . how could a●n f●ye into the land of nod , or build a city , g●● . . , . when there was no more man ●●●●●th ▪ ans. . at ●●● it ●● l●d the land of nod not because it was ●●●alled in gains time , but in the time when mo●●●●●●●e . ● . it is supposed to be between t●e 〈◊〉 &c. ●wo hundr●●h yeer of ●is age , that ●a●● bu●● this ●●●● , and by some the , ●● . for it is not ●●id tha he did it presently after ●●● curs● , though these things are laid close togeth●r in the concise narration . and why might not ●●●●● posterity be easily m●le plyed , in all that time to such a number as might build and replenish ● city , ●ea many cities . o●● . . is it ● likely thing that the red-sea should 〈…〉 for the israelites to pass through ? or that 〈…〉 should stand still in joshuahs time : and not 〈…〉 be over tu●ned by it ? or that jonas should live without ayre in the belly of a whale ? or ●ot be digested in his belly as other food is ? how ●an these things be ? answ and what , must god do none but like●y things ? is it not as easie with him to do all ●his , as for you to move a finger , and much more ? ●s it not as easie to make the water stand still as ●ove ; or to gather it on heaps in the sea , as to gather it into the sea from the rest of the earth , ●nd to keep its course in ebbing and flowing ? and ●s it not as easie to cause the sun to stand still as to move ? and so to move as it is supposed to do ? ●f the sun had used to stand still , would you not have taken it for as incredible a matter that it should move ? and have said as unbelievingly , how can this be ? and for the disordering of nature , it was sun and moon with all the moveable frame that stood still together ; and not the sun alone : and so made no such alteration as is imagined , it must have done . and for jonas , that god that made him and all the wo●ld , and sustaineth it by his power , could easily do this . perhaps these infidels will next say that an infant cannot live in the mothers womb for want of ayr or breath . . are they not as great works which we every day see , in the being and course of sun , moon and other creatures , as any of these ? . is it likely that moses would have wrote of such a thing as the standing and opening of the red sea ▪ and the israelites passing through it , to those same israelites , and that he would so oft have used that as an argument to move them to obedience , and deliver them his law to be kep● upon such an obligation or motive , if no such thing at all had been done : would so many thousand people have believed such a man that told them they were led through the red sea as on dry land ? and would they have followed him forty years through a wilderness , and so zealously have maintained his law which was backed with such motives , if they had all known these things to be false ? or was it possible they should be false , and they not know them ? but i 'le stand no more in confuting these cavils against the old-testament but speak to , or which they bring against the gospel of christ . obj. . is it a lik●ly thing that a virgin should conceive and have a child ? how can this be ? answ. is it not as easie for god to cause conception by the holy ghost immediately , as medidiately by man ? doth god inable a ( reature to do that which he cannot do himself , without that creature ? what madness were it to dream that this exceeds the power of god ? obj. . is it a likely thing that god should become a man , or that god and man should be one person , which is more condescen●ion then for a prince to become a flye to save flyes ●●om being killed ? answ. it 's one thing to ask whether this be possible ? and another , whether it were done ? it is indeed the greatest wonder of all the works of god , but there is no contradiction in it to prove it impossible . the god head was no whit really abased or changed by this union , but at the utmost ) relatively and reputatively onely . god did not become man , by ceasing to be god , ●r commi●ing the humane nature with the divine . but one●y assumed a humane nature to the divine . it is not therefore as if a prince should become an inferior creature , but onely as if he should assume such a creature into so neer a relation to him . . and that god hath indeed done this , his evident testimonies have proved to the world : is it likely or possible that one should assert such a thing , and seal it in the face of the world with miracles , and rise himself from the dead , and send forth a spirit of miracles and of holiness on his church , to confirm his affirmation , if all this were not true which he affirmeth ? is this the thanks that god shall have for his wonderful condes●ension , that though he prove it to be true , yet we will not believe the mercy that he shews us , unless it seem likely to us in the way of us accomplishment ? obj . is it not a contradiction to say that there are three per●ons , and but one god ? answ no : because to be a person or subsistence in the godhead , and to be a god is not all one . it is no contradiction that the vegetative , sensitive and rational in man , should be three , and distinct one from another , and yet not be three souls but one . and that power , understanding , and will , should be three , and distinct ; and yet not three souls but one : and that power , light , and heat , should be distinct in the sun ; and yet not be three suns , but one . why then should the divine trinity of subsistences seem a contradiction ? object . . there are many contradictions in t● scripture ; and therefore it is incredible . for e●ample ; mark . . . [ before the cock cro● twice ] mat. and luke say [ before the cock crow● and many the like . answ. . it is meer ignorance of the sense 〈…〉 scripture , that causeth this conceit of contrad●ction . expositors themselve● are imperfect in the understanding of them ; yet if you will well rea● them , you shall see how easily and cleerly they reconcile many things that s●en unreconcileable to the ignorant . read among others , scharpius hi● symphonia to that end . . as to the text instanced . the second c●●●● crowing was then specially and eminently c●lle● [ the cocks crowing ] and therefore matt●●● an●luke do name no more but [ the crowing ●● the cock ] meaning that second cock , which was specially so called ; ( of which see grotius on the text ) wheras mark doth more pr●cisely express the same in suller words : what a vain mind is it that will pick quarrels with such expressions ? i give but a brief touch of these few common exceptions , leaving them to seek the resolution of such doubts , from commentators that have performed it , or from their judicious teachers , who are at hand , and ready to do it . the lord acquaint unbelieving sinners with the greatness of their ignorance , and the shallowness of their capacities that they may know how unfit they are to expostulate with their maker , and what need they have to wait upon him as humble learners . for the meek will he teach his way . psal . . and unto babes doth he reveal ●●e mysteries of his will . for though the lord ● high , yet hath he respect unto the lowly : but ●e proud he knoweth a far off , psal. . . ●nd the mysteries of the gospel which now seem ●credible , he will one day open to the comfort ●● his saints , and the confusion of unbelievers ; ●●en at the appearing of our lord jesus christ , ●hich in his times he shall shew , who is the blessed ●●d onely potentate , the king of kings , and lord ●● lords : who onely hath immortality , dwelling ●● the light which no man can approach unto , ●hom no man hath seen or can see : to whom be ho●or and power everlasting . amen . finis . notes, typically marginal, from the original text notes for div a e- use . the possibility and necessity of the inward immediate revelation of the spirit of god towards the foundation and ground of true faith, proved in a letter write [sic] in latine, to a person of quality in holland; and now also put into english. by r.b. barclay, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the possibility and necessity of the inward immediate revelation of the spirit of god towards the foundation and ground of true faith, proved in a letter write [sic] in latine, to a person of quality in holland; and now also put into english. by r.b. barclay, robert, - . [ ], p. s.n.], [london : printed in the year . "to the reader" and letter signed: r. barclay. place of publication from wing. identified on umi microfilm (early english books, - ) reel as wing b b. reproduction of the original in the union theological seminary library, new york. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng revelation -- early works to . salvation -- early works to . - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion the possibility and necessity of the inward immediate revelation of the spirit of god towards the foundation and ground of true faith , proved in a letter write in latine , to a person of quality in holland ; and now also put into english. by r. b. printed in the year . advertisement to the reader . this serves to inform thee , that it is above seven years since this epistle was printed in latine , the person to whom it was write , the heer paets , is a man of no mean accompt both in the learned and politick world ; the conference i had with him was lately after his return from spain , where he had been ambassadour from the united netherlands ; i discoursed with him on the same subject , last year at london , where he was one of the commissioners for the dutch eastindian company ; but could not find him propose any thing new , nor what i could conceive had any weight towards a reph ; what his reasons were , not to prosecute this matter further , i shall not determine : but thus far he readily yeelded , that he had been mistaken in his notion of the quakers , for he found they could make a reasonable plea for the foundation of their religion . vpon my reading it over again , i find an inclination in my self , and was perswaded by some friends , to publish it in a language more obvious to all my countrey men. it is a question now frequently tossed , what is the ground and foundation of faith ? and when the matter is sifted to the bottom , it resolves in tradition or revelation ; for those who lay claim to the scripture , and would make it the foundation of their faith , do resolve it but in a tradition , when the motives of credibility are enquired unto , since the subjective revelation which they yeeld , comes but in the last place , and is by themselves termed medium incognitum assentiendi . and such a revelation those of rome will not refuse , to influence them to assent to the determination of the church : so those protestants who say , the subjective operation of the spirit influences them , ( tho they know not how ) to believe the scripture presented and conveyed to them by tradition , as the dictats of gods spirit , and so understand them as their preachers interpret them ; differ not much , or at least have not reason to differ from the church of rome , who say , the spirit influences them to believe the scriptures as proposed by the church , and according as her doctors and councils interpret them . and neither has any better foundation than tradition ; and to speak the truth plainly , the faith of both resolves in the veneration they have for their doctors ; but whereas the one affirms , they do it by an intire submission , they think it decent to say , they judge them infallible . and certainly , it is most reasonable that such as affirm the first , believe the last . the other because they pretend they believe the church but conditionally , have denyed to her infallibility , tho generally they be as credulous as the other . and i find the doctors of their church as angry to be contradicted as the other , that is an ingredient goes to the composition of all clergy-men , since it became a trade , and went to make a part of the outward policy of the world , from whence has flowed that monster persecution . in short , the matter is easily driven into this narrow compass ; we believe either because of an outward or inward testimony , that is because it is outwardly delivered to us , or inwardly revealed to us . for my part , i think the papists does wisely in pleading for infallibility , for certainly the true church never was nor can be without it : and the protestants does honestly in not claiming it , because they are sensible they want it . i should therefore desire the one to prove that they are infallible ; and advice the other to believe they may , and seek after it : but i am sure , neither the one is , nor the other cannot without immediate divine revelation . therefore as to deny revelation , is a bad way to prove infallibility ; so to deny infallibility is a bad way to make a reformation , since they who do reform , had need to be certain they are doing so . the asserting of infallibility in the church of ●hrist , is not the errour of the church of rome , but the pretending to it , when they have it not , and placing it where they should not : but since those who oppose immediate revelation , do it on the accompt that they reckon it either impossible or unnecessary . i hope there will be as much found in this epistle as will 〈◊〉 the contrary . i have now exceeded the limits of 〈◊〉 advertisement , ( but being known not to be a man of form ) i hope , my reader will excuse me ; to whom i wish true certainty of faith , and so bid him heartily farewell , r. barclay . the . of october , . my friend , albeit i judge i did fully answer to all thy arguments in that conference we had concerning the necessity and possibility of inward immediate revelation , and of the certainty of true faith from thence proceeding . nevertheless , because after we had made an end , and were parting , thou would needs remit to my further consideration , the strength of thy argument , as that in which thou supposed the very hing of the question to lye : that i might satisfie thy desire , and that the truth might more appear , i did further consider of it ; but the more i weighed it , i found it the weaker : and therefore that thou thy self may make the truer judgement of it , i thought meet to send thee my further considerations thereon , ( which i had done err now , had not i both at london and elsewhere been diverted by other necessary occasions ) wherein , i doubt not , but thou will perceive a full and distinct answer to thy argument . but if thou cannot as yet yield to the truth , or thinks mine answer in any part to be defective , so that there yet remains with thee , any matter of doubt or scruple i doe earnestly desire thee , that as i for thy sake , and out of love to the truth have , not been wanting to examine thy argument , and to transmitt to thee my considerations thereon ; so thou may give thy self the trouble to write and send me what thou has further to say , which my friend n. n. who delivers thee this , will at what time thou shall appoint receive from thee , and transmitt to me thy letter , that at last the truth may appear where it is . and that the whole matter may the more clearly be understood , it will be fit in the first place , to propose thy argument whereby thou opposes the immediat revelation of god in the saints , thence concluding thou has fully overturned the foundation of the people called quakers . which argument of thine is , that since ( as thou judges ) the beeing and substance of the christian religion consisteth in the knowledge of and faith concerning the birth , life , death , resurrection and ascension of christ jesus ; thou consider● the substance of the christian religion as a contingent truth ; which contingent truth is matter of fact : whence thou reasons , that matter of fact cannot be known but by the relation of another , or by the perception of the outward senses : because there are naturally in our souls no ideas of contingent truths , such as are concerning necessary truths : to wit , that god is , and tha● the whole is greater than the part ; and since i● may without absurdity be said , that god cannot make a contingent truth to become a necessary truth ; neither can god reveal contingent truths or matters of fact but as contingent truths are revealed ; but matters of fact are not revealed but by the outward senses : from whence thou concludes , that men are not even oblieged to believe god producing any revelation ●n the soul concerning matter of fact , whether of a ●hing done or to be done , unless there be added some miracles obvious to the outward senses , by which the soul may be ascertained that that revelation cometh from god : and this thou endeavours also to prove from the scripture , rom : . where the apostle saith , faith cometh by hearing : and because the apostle speaketh afterwards of those who were ●ent in the plural number : thence thou concludes , that to be spoken of outward preaching by ●he ministry of men : and since the apostle uses question , saying , how shall they believe unless ●hey hear ? thou gathers from the induction and ●onnexion of the text , that the apostle treats ●nly of outward hearing ; thence concluding that ●ithout outward hearing , faith cannot be produced : ●nd therefore , that there can be no immediat revelation by the simple operation of the spirit in the mind , ●nless there be somewhat proposed to the out●ard senses . before i proceed to a direct answer to this ar●ument , some things are necessary to be premised , first then , that is falsly supposed , that the ●ence of the christian religion consists in the ●istoricall faith and knowledge of the birth , ●eath , life , resurrection and ascension of christ that faith and historicall knowledge is indeed a part of the christian religion ; but not such an essentiall part , as that without which the christian religion cannot consist ; but an integrall part , which goes to the compleating of the christian religion , as the hands or feet of a man are integrall parts of a man , without which nevertheless a man may exist , but not an intire and compleat man. secondly , if by immediate revelation be understood such a revelation of god as begets in our souls an historicall faith and knowledge of the birth of christ in the flesh , without the means o● the holy scripture , we do not for such a revelalation as commonly given or to be expected by u● or any other christians ; for albeit many other evangelical truths be manifested to us by the immediate manifestation of god , not using the scripture as the means : yet the historical knowledge o● christ is not commonly manifested to us , nor t● any others , but by the holy scripture as th● means , and that by way of a material object , eve● as when we see the person of peter or paul by th● help of the suns light ; that light of the sun re●veals the person of peter or paul to our visiv● faculty immediately , yet not without the m●dium of that person concurring as a matterial o●ject to produce that sight , while the light of th● sun concurrs as the formal object of that vision 〈◊〉 sight : so that when we livingly and spiritua●ly know the history of the birth of christ 〈◊〉 the flesh , the inward revelation or illumination 〈◊〉 god , which is like the suns light , proceeding from the divine sun doth shine into the eye of the mind , and by its influence moves the mind to assent unto the historical truth of christs birth , life , &c. in the reading or hearing the scripture , or meditating therein . thirdly , nevertheless we do firmly assert , that god can most easily , clearly and certainly manifest to our minds the historical truths of christs birth , &c. when it so pleaseth him , even without the scripture or any other outward mean. and because this argument seems to be formed against the possibility of such a revelation , therefore i shall proceed to discuse it . but first , thou may mind that the prophets who foretold christs coming in the flesh , and being to be born of a virgin , and afterwards to suffer death , did know these truths of fact , by the inward inspiration of god without outward means , for which see peter . , . now that which hath been may be . fourthly , this argument doth at most conclude that we cannot know naturally any truth of fact , but by the relation of another without us , or by the perception of the outward senses ; because there are naturally in our minds no ideas concerning contingent truths ( and every truth of fact is a contingent truth ) as there are of necessary truths . this then proveth that we cannot naturally know any contingent truth but by the relation of another , or perception of the outward senses : but that hindreth not , but we may know a contingent truth by a supernaturall knowledge , god supplying the place of an outward relator , who is so true , that he may and ought to be believed ; sith god is the fountain of truth . fifthly , when god doth make known unto men any matter of fact by divine immediat revelation or inspiration , god speaking as to the ear of the heart of the inward man , or as by his finger writting it therein . two things are to be considered in such an immediat revelation . . tòmateriale , the matter of fact or thing revealed which is contingent . . toformale , the forme or mode , how the revelation is made , which forme is an inward , divine and supernaturall revelation , which is the voice or speech of god , inwardly speaking to the ear of the inward man , or mind of man ▪ or a divine writting , supernaturally imprinted therein . now as to the matteriall part , or the thing and matter revealed ; this is indeed a contingent truth , and of it self is not manifest to the mind , but because of the form , that is , because of the divine mode and supernaturall inward operation , the matter is known to be true : for that divine and supernatural inward operation , which the mind doth feel and perceive in it self , is the voice of god speaking unto man , which by its nature and specifick property , is as clearly distinguished and understood to be the voice of god , as the voice of peter of james is known to be the voice of such men : for every beeing as a beeing is knowable , and that by its own speci●●●k nature or property proceeding from its nature , and hath its proper idea by which it's distinguishable from every other thing , if so be it's idea be stirred up in us , and clearly proposed to us . sixthly , now as some beeings are natural , some supernatural ; so some ideas are natural , some supernatural : and as when any natural idea is excited in us , we clearly know it . so also when a supernatural idea is raised , we clearly know that whereof it is the idea : but the voice of god speaking to the mind of man , is a supernatural beeing , and stirreth up in us a supernatural idea , by which we clearly know that inward voice to be the voice of god , and not the voice or operation of another , or of any evil spirit , or angel , because none of these has a supernatural idea , as the voice of god , and his divine operation hath ; for it is full of vigour , virtue , and divine glory , as saith the psalmist , who had often experience of it , and we also in our measures are witnesses thereof , for the voice of god is known to be his by its divine virtue . seventhly , the senses are either outward or inward , and the inward senses are either natural or supernatural : we have an example of the inward natural sense in being angied or pacified , in love and hatred , or when we perceive and discern any natural truth , ( such as the natural maxims , to wit , that the whole is greater then the part : or when we deduce any conclusion by the strength of natural reason , that perception also in a larger sense may be called an inward sense . but an example of an inward supernatural sense is , when the heart or soul of a pious man feels in it self divine motions , influences , and operations , which sometimes are as the voice or speech of god , sometimes as a most pleasant and glorious illustration or visible object to the inward eye , sometimes as a most sweet savour or taste , sometimes as a heavenly and divine warmness , or ( so to speak ) melting of the soul in the love of god. moreover this divine and supernatural operation in the mind of a man is a true and most glorious miracle , which when it is perceived by the inward and supernatural sense , divinely raised up in the mind of man , doth so evidently and clearly perswade the understanding to assent to the thing revealed , that there is no need of an outward miracle ; for this assent is not because of the thing it self , but because of the revelation proposing it , which is the voice of god : for when the voice of god is heard in the soul , the soul doth as certainly conclude the truth of that voice as the truth of god's beeing , from whom it proceeds . these things being thus premised , i now proceed to a direct answer : for what is said , that god cannot make a contingent truth to become a necessarie truth , i agree : but when any contingent truth is manifest to us by the immediat revelation of god : there is in it two things to be considered , to wit , the thing revealed which is contingent ; and the revelation it self , which upon the supposition that it is a divine revelation , is no contingent truth , but a most necessarie truth . and this all mankind will say , that this proposition , every divine revelation is necessarly true , is as clear and evident as that proposition , that every whole is greater then its part. but thou wilt say , how knows thou that a divine revelation is a divine revelation ? i answer , how knows thou that a whole is a whole , and a part is a part ? thou wilt say , by the natural idea excited in me of a whole and of a part. i answer again , even so , a divine revelation is known to be such by a supernatural idea of divine revelation stirred up in us , and that by a divine motion or supernatural operation . but it is no wonder that men who have no experience of supernatural ideas , or at lest do not heed them , doe deny them ; which is as if a man naturally blind denyed light , or colours ; or a deaf man sounds , because they experience them not . therefore we cannot dissemble that we feel a fervent zeal , even divinely kindled in us against such an absurd opinion , as affirms , that god cannot ascertain us of his will in any contingent truth , but by proposing it to the outward senses . this opinion does in a manner turn men into brutes , as if man were not to believe his god , unless he propose what is to be believed to the outward senses , which the beasts have common with us ; yea it derogats from god's power , and imputes weakness to him , as if he could not do that which not only both good and evil angels can doe , but which the meanest creatures can doe and the most unsensible ; as for instance , the heat of the fire , the coldness of the air , & water worketh upon us ; yea if a pinn prick us , we feel it , & that by the outward sense ; because the objects are outward and carnal . but since god is a most pure and glorious spirit , when he operateth in the innermost parts of our minds by his will ; shall not he and his will be clearly felt according to his nature ? that is by a spiritual and supernatural sense ; for as the nature of god is , so is the nature of his will , to wit , purely spiritual ; and therefore requireth a spiritual sense to discern it ; which spiritual sense when it is raised up in us by a divine operation , doth as clearly and certainly know the voice or revelation of the will of god , concerning any thing which god is pleased to reveal however contingent , as the outward sense knows , and perceives the outward object : and it is no less absurd to require of god , who is a most pure spirit , to manifest his will to men by the outward senses , else not to be credited ; as to require us to see sounds , and hear light and colours . for as the objects of the outward senses are not to be confounded , but every object is to have its proper sense : so must we judge of inward and spiritual objects , which have their proper sense , whereby they are to be perceived . and tell me how god doth manifest his will concerning matters of fact , when he sends his angels to men , since angels ( as is commonly received ) have not outward senses or at least not so gross ones as ours are ? yea , when men dye and apear before the tribunal of god , whether unto eternal life or death , how can they know this having laid down their bodies , and therewith their outward senses ? and nevertheless this truth of god is a truth of fact , as is the historicall truth of christs birth in the flesh. and which is yet more near ; how do good and holy men even in this life most certainly know that they are in favour and grace with god ? no outward revelation doth make this known unto them , but the spirit ( as saith the apostle ) beareth witness with our spirits that we are the children of god. for the meer testimonie of a human conscience , without the inward testimonie of the holy spirit , cannot beget in us a firm and immoveable testimony of our sonship , because the heart of man is deceitfull , and if the testimony thereof were true , at most it is but a human testimonie which begetteth in us only an human faith ; but that faith by which holy men believe they are the sons of god is a divine faith , which leans upon a divine testimony of the holy spirit , witnessing in them that they are the sons of god. moreover when a good man feels in himself that undeclarable joy of the holy spirit , concerning which the holy scripture speaks , and which is the common priviledge of the saints , how or whence feels he this joy ? truely this argument concludes no less against this heavenly spiritual joy which is begotten in the souls of the saints by the holy spirit , then it does against the immediat revelation of god ; for there is no natural idea in men of this spiritual joy , else meer natural men , yea such as are prophane and ungodly would feel it as much as the godly : but because it is a supernatural thing , therefore it can have no true idea , but what is supernatural . moreover whence is it that prophane men feel sometimes in themselves the wrath of god as fire , when all things as to the outward go as prosperously with them as with the godly , and oftentimes more prosperously ? for there is no natural idea in men of this inward wrath of god : there is also an inward grief oftentimes raised up in wicked men from the sense of this wrath of god , which very much vexeth and tormenteth their minds , and nevertheless this grief hath no natural idea in us : for oftentimes wicked men feel not this sorrow , for god sometimes is , as it were silent while the wicked sin , as in psalm . all which things do most clearly demonstrate that there are in men supernatural ideas of supernatural beeings ; which ideas are nevertheless not perceived by us unless they be stirred up by some supernatural operation of god , which raiseth up in us supernatural and spiritual , senses which by their nature are as distinguishable from the natural senses whether inward or owtward , as the natural senses are distinguished one from another by their specifick difference . of which spiritual senses the scripture speaks frequently , as heb. . and . where is spoken of the spiritual senses in general , by which the spiritual man hath the discerning of good and evil ; which good is of a spiritual nature , and conduceth to feed in us a spiritual and divine life ; and the evil is of that kind by which the spiritual life is in us hurt : to wit sins , whether carnal or spiritual : all which cannot be discerned but by such who have spiritual senses stirred up in them , as saith the apostle . in other places the scripture also speaketh of these spiritual senses , in particular , as of the spiritual seeing : ps : . . of the spiritual hearing , ps : . and . of spiritual tasting , ps : . . of spiritual smelling , cant. . . of spiritual touching , acts : . and in many other places of scripture we read of those spritual senses in particular . yea , it is the promise of the gospel , that the glory of god shall be seen of holy men , such as are clean of heart , even in this life : isa. . . mat. . . which were fulfilled in the primitive christians , see john . . john . , , , . cor. . . and chap. . . but what is this vision of god and divine glory which the soules of the saints enjoy in this life , which is only as the earnest or first fruits of that more abundant glorious vision in the life to come , concerning which the scripture so much declareth , which is the highest happiness of the immortal soul. for this argument seemeth to doe no less injury to the saints , then to rob them of this most glorious treasure , both in this life and that to come ; for there is in us no natural idea of this divine glory , as there is not of god himself , which is any wayes proportionable unto so great happiness which the scripture so much declareth of , by which the godly are rewarded , partly in this life , and plenarly in that which is to come . we confess indeed , there is in all men as well the godly as ungodly , some sort of idea of god , as of a most perfect beeing ; and that therefore this proposition , there existeth a most perfect beeing , doth as clearly appear to human understanding , as that the whole is greater then the part , and therefore this proposition , that a most perfect beeing existeth , ought to be numbred among the principalls that of themselves are manifest ; but this idea of god is as manifest to ungodly as to godly men , yea is as clearly perceived by the devill , as by the most holy angels , for all the devills know that god is ; but yet how blind is the devill , and all wicked men as to the vision of god , which is the chief reward of the saints . there is then either no such vision of god , neither in this life nor in that to come , or there is a supernatural idea of god in us , by which we are made capable of this vision : which supernaturall idea of god , differeth much from that natural idea of god , which cartesius and his followers so much talk of , ( albeit others long before cartesius did observe this natural idea of god , and spoke of it ) but the happiness of the saints consists not in contemplating this naturall idea of god ; else the wicked would be as happy as the godly , yea the very devill as the most holy angel ; since as is said , both the devill and most wicked men doe as clearly perceive this natural idea of god , as the most holy men or angels . if the scriptures then be true , there is in men a supernatural idea of god , which altogether differs from this naturall idea , i say , in all men ; because all men are capable of salvation ; and consequently , of injoying this divine vision : now this capacity consisteth herein , that they have such a supernatural idea in themselves : for , if there were no such idea in them it were impossible they should so know god : for whatsoever is clearly and distinctly known , is known by its proper idea , nether can otherways be clearly and distinctly known ; for the ideas of all things are divinly planted in our souls , for they are not begotten in us by outward objects , or outward causes , ( as the better philosophy teacheth ) but only are by these outward things excited or stirred up : and this is true not only in supernatural ideas of god , and things divine , and in natural ideas of the naturall principals of human understanding , and conclusions thence deduced by the strength of human reason ; but even in the ideas of outward objects , which are perceived by the outward senses ; as that noble christian philosopher boetius hath well observed , to which also the cartesian philosophie agreeth : for when i see any outward object , whether it be a man , or horse , or bird , the outward object does not treat in my eye , nor yet in my mind the idea of those things ; for the outward object does nothing but imprint in our sensible organs a corporall motion : now there is nothing in a corporall motion that can form in us , the ideas of those things ; for all ideas are of a spiritual nature : now nothing that is corporall can produce that which is spirituall , because the less excellent cannot produce the more excellent , else the effect would exceed its cause , which is against all sound reason that it should bring forth what were of a higher and more excellent kind . therefore all ideas whether of natural or spirituall things , are divinly implanted in our minds ; which nevertheless do not alwayes appear , but sometimes appear , and sometimes are as it were hid in us , and sometimes are stirred up in us by causes outward or inward , and again do as it were sleep and shun our observation , and seem not to be otherwayes distinguished by our minds , but as thoughts and perceptions of the mind from the mind it self . that is as the mode from the subject , or as a bod●lie motion from the body whereof it is the motion ; for as is the relation of a bodily motion to a body , so is the relation of a thought or perception of the mind to the mind . in this nevertheless they differ that the mind can move it self and operat in it self which a body cannot doe ; but as a body can be moved by another , so also can the mind after its manner be moved by another , and that both by outward and inward causes ; but chiefly by god himself , in whose hand all souls and creatures are . but of these things there is enough said at present , and i hope , i have not thus farr impertinently philosophised . to return again to the matter in question it is already proved , that there is in a man a supernaturall idea of god , from whence it easily may be concluded there are other supernaturall ideas in man also : to wit , concerning divine and supernaturall things ; yea ( as the saints experience doth prove it ) neither doth sound reason any ways contradict it . ) as there are then naturall ideas concerning the things of the natural world , as for instance , ideas of light and colours , ideas of voice and sounds , ideas of savouring and and smelling , ideas of tasting and feeling , as of heat and cold , of grief and joy : it follows also that there are ideas of supernatural things , concerning the divine and supernatural things of the divine and supernaturall world ; as ideas of those things above mentioned in the spiritual world ; and as the naturall ideas are stirred up in us by outward and naturall bodies ; so those divine and supernatural ideas are stirred up in us by a certain principle , which is a body in naturalls in relation to the spirituall world ; and therefore may be called a divine body ; not as if it were a part of god , who is a most pure spirit , but the organ or instrument of god , by which he worketh in us and stirreth up in us these ideas of divine things , this is that flesh and blood of christ , by which the saints are nurished , which is a mystery to all unregenerated and meer natural men , never to be reached by them , while they remaine in that state . now if there be such supernatural ideas , there are also senses , or perceptive faculties by which those ideas are perceived , for those are two relatives that suppose and inferr one another : but in wicked men those senses or faculties do as it were sleep ( as the visive faculty of a blind man ) but in the godly they are stirred up . now by these divine and spirituall senses which are distinct and distinguishable from all the naturall faculties of the soul , whether of imagination or naturall reason , spirituall minded men do behold the glory and beauty of god , in respect whereof and for which all the glory of this world is despicable to them ; yea even as dross and dung , and they also hear god inwardly speaking in their souls words truly divine and heavenly , full of virtue and divine life ; and they savour and taste of divine things , and doe as it were handle them with the hands of their souls , and those heavenly enjoyments do as realy differ in their nature from all false similitudes and fa●itious appearances of them , which either the mind of man by its own streng●h can imitate , or any evill spirit to deceive man can counterfit , as a true man differs from the dead image of a man , or true bread , honey , wine or milk doth from the meer picture of those things . and albeit either the imagination of man or subtility of the devil may counterfit false likenesses of these injoyments , by which men may be deceived ; and no doubt many are deceived ; that doth not hinder but that those divine injoyments are clearly perceived in such in whom the divine and spirituall senses are truly opened , and the true supernaturall ideas of those things truly raised up : and if there be at any time a mistake , the divine illumination is not the cause of that mistake , but some evill disposition of the mind , as happeneth in those things relating to naturall reason ; for there are many false appearances of reason , which differ as much from true reason , as those false and pretended revelations and diabolicall inspirations from such as are truly divine . now how many men who would be esteemed philosophers , are miserably deceived by those false likenesses of reason ? judging their false reasons to be the true similitudes of things and solid ratiocinatione ; which nevertheless moveth no man of sound reason to reject sound and solid reason , as doubtfull and uncertain : for even sound naturall reason is an excellent gift of god , and very usefull to mankind , when used in its proper place ; but let none think to comprehend by their naturall reason things that are of a divine and supernaturall kind : and as we use to do when any one is deceived by false appearances of reason , we endeavour to reduce them to contemplate the first naturall ideas of naturall things , and to meditate therein , which is as a test , or touchstone , by which all the appearances and likenesses of reason are to be examined , if they contradict them to be rejected : so also when any one is deceived by his own imagination , or the cunning of satan , thinking any evil inspiration of the devil to be a true divine revelation ; he that is so deceived , is to be reduced to the naturall ideas of things ( if so be that pretended revelation doth contradict them ; for no true divine revelation can contradict the true naturall idea ) or to the supernaturall ideas of divine things , which are most simple , clear and obvious to the minds of men , if they will turn their minds to the divine seed in them ; or at least those ideas are readily and easily stirred up : for as in naturall ideas , so in supernaturall , some are more easily raised then others ; for there is an certain order both of naturall and supernaturall ideas , whereby they are gradually excited ; nor is there any mortall man in whose mind at some time or other there is not stirred up some idea , that 's truly supernaturall and divine : and who hath not felt in himself both the wrath and judgement of god for his sins ; and also some tender and gentle taste of god's love and goodness , by which wicked men are invited to repentance . now that which is thought to be a divine revelation , is felt to contradict any divine and supernaturall idea , which is clearly perceived in the soul , it is a manifest token that it is not a divine revelation , but either a false imagination , or the wicked sugestion of some evill spirit but to proceed if we will hear the scripture ( as all christians ought ) it testifies to us , that god hath declared his mind and will , even concerning contingent truths to come in the prophets ; as that of the first to the heb 〈…〉 doth evidently declare , god who at sundry times , and in diverse manners spoke to our fathers in the prophets ; yea let us hear the prophets themselves ▪ hosea chap : . saith plainly , that the word of the lord was made in him , as it is in the heb. habakuk also sayes , as he was standing on his watch to see what jehovah would speak in him : and it is so manifest that the most heavenly revelations are by inward illustrations and inspirations in the very minds of the prophets , that it is strange how any that believes the scripture should doubt of it . and if it happened at any time such revelations were made in the naturall imaginations of the prophets , or any of their inward ●aturall senses , then it may be confessed , they could not be infallibly certain they came from god , unless they also felt god in the divine and supernaturall senses ; by which they did most neerly approach to him , from these superior and most inward senses working upon the lower and less noble faculties of the mind . but which ever way the prophets were certain that they were inspired of god , even when they foretold contingent truths to come ; it is without doubt they were most certainly perswaded that they were divinly inspired , and that frequently without any outward miracle ; for john the baptist did no miracle , and many prophesied where there appeared no miracle , as in the scripture may be often observed . and , we also by the inspiration of the same divine spirit by which the prophets prophesied do believe their words and writtings to be divine concerning contingent truths , as well past as to come ; else that faith by which we believe the scripture would not be divine but meerly humane : and thence we need no outward miracles to move us to believe the scriptures , and therefore much less were they necessary to the prophets who write them ; for we see in many places of the prophets , where they declare prophesies as revealed to them of god , there is not a word mentioned of any outward miracle , as that by which alone they were certain of it . moreover the falseness of this argument doth appear , in that the scripture doth declare many contingent truths to have been revealed to the prophets in dreams : now as naturall and wicked men do not see what they dream , by a reall perception of the outward senses , but by inward ideas which are presented to the mind and perceived by it : so it is also in divine revelations of this nature , of which we have a clear example in joseph the husband of the blessed virgin , who when he observed his wife with child , was told in a dream , that she had conceived by the holy ghost . now i would know , to which of joseph's outward senses was this revealed ? or what miracle had he to induce him to believe ? which could neither be proved , ( so as to make an infallible application to mary ) by the testimony of the scripture , and which being against the order of nature did choak his reason : the scripture mentions no miracle in this matter , and yet no doubt joseph had highly sinned , had he not believed this revelation , and not withstanding rejected his wife as an adulteress : but if thou say , that according to thy hypothesis , there must have been a miracle ; that is only to beg the question : and how false this hypothesis is , the apostle shews clearly , corinth . . . the naturall or animall man knoweth not , receiveth not the things of god : now divine revelations are of this nature ; and if either chiefly or only those things were to be judged by the outward senses it would contradict the apostle ; for natural men , yea the most wicked have the use of the outward senses as true and exact as the most godly : and whereas the apostle adds , for they are spiritually discerned : it puts the matter out of all question ; for thence it abundantly appears , that this discerning is not by the outward senses , according to the following verse , for the apostle saith , the spirituall man judgeth all things : this then must be done by some senses or properties peculiar to the spirituall man , and in which he excells the naturall man , which is not in the outward senses ( as all do know ) therefore the perception of spirituall things cannot be by the outward senses , either as the chief or only means , as is falsly contended for . now as to these words of the apostle , rom. . that faith comes by hearing ; zuinglius observed well ▪ that the apostle intended not to affirm faith to come by the hearing of the outward word , neither doth the following words prove it ; how shall they believe unless they hear ? and how shall they hear without a preacher ? and how shall they preach unless they be sent ? for the apostle uses these words not as his arguments , but as objections which might be formed , as the same apostle uses in other places ; to which objections he answers in the same chapter , as appears verse . but i say , have they not all heard ? yes truly , their voice went into all the earth ; that is of the father and son , or the father in the word , which word is not only neer us , but ( according to the same apostle , in the same chapter ) in our mouths , and in our hearts . but further thou can conclude nothing from this , but that faith is begotten by outward hearing only , and no otherwise : for this is the strength of thy argument , that since faith cannot be without outward hearing , therefore nothing can be certainly believed , but where somewhat is proposed to the outward hearing , for if thou acknowledge faith can be begotten any otherwise then by hearing , thou looses the strength of thy argument : and if that argument hold that faith comes only by outward hearing , thou destroyes the whole hypothesis ; for having before affirmed that outward miracles are sufficient to render one certain of the truth of any revelation ; those miracles whether it be the healing of the sick , or the raising of the dead , would avail nothing , because those ( as for most part all miracles ) are obvious to the sight , not to the hearing : and if it be not by outward hearing only , thou can conclude nothing from this place . but i the more wonder , thy using of this argument , considering the discourse we had together before we entred upon this debate ; for when we were speaking of the opinions of a certain person , who denyed the certainty of every thing , but what was discerned by the outward senses , thou condemned as most absurd ; but why , i cannot conceive since there is no great difference betwixt those two opinions , the one saith , there can be no certainty concerning any truth , whether they be necessary or contingent , but by the perception of the senses ; the other affirms the same of contingent truths , though not of necessary truths ▪ but among the number of contingent truths thou esteems what belongs to christian religion : for thou reckon the necessary truths only to belong to naturall religion . this then is all the difference that that other person sayes , there is no certainty of any religion , neither naturall nor christian but by the perception of the outward senses ; but thou sayes , though thou esteems the certainty of naturall re●i●ion to be without them , yet not of the christian religion . but again since thou esteems that not naturall religion but the christian religion is necessary to salvation ; thou must necessarly conclude , that th●se truths which are necessary to salvation are only known and beleived by the benefit of the outward senses : in which conclusion , which is the summ of all , thou yields the matter to that other person . but lastly , if all the certainty of our faith , hope , and salvation , did depend upon the infallibility of outward senses , we should be most mis●rable ; since these senses can be easily deceived , and by many outward casualities , and naturall infirmities , whereunto the godly are no less subject then the wicked , are often vitiated and there are ( as the scripture affirms ) false miracles which as to the outward cannot be distinguished from the true , of which we cannot infallibly judge by the outward senses , which only discern what is outward . there is a necessity then to have recourse to some other means . from all which it does appear how fallacious and weak this argument is , but thanks be unto god , who would not that our faith should be built upon so uncertain and doubtfull a foundation : and whoever hath known true faith , or hath felt the divine testimony of god's spirit in his soul , will judge otherwise , neither will be moved by such reasonings ; i pray god therefore remove these clouds which darken thy understanding , that thou may perceive the glorious gospell of christ . this is that saving word of grace which i commend thee unto ; and that god may give thee a heart inclinable to believe and obey the truth , is the desire of , thy faithfull freind , r. barclay . the th . of the month , called , november , . this letter a year ago at the desire of my freind , r. b. i delivered into the hands of the aforenamed ambassadour , desiring his answer in writting , which he then promised ; but not having as yet done , it was seen meet to be published . b. f. rotterdam the of march ; . the perfection of the evangelical revelation, a sermon preached at st. martins in the fields, nov. . being the eighth and last of the lecture for that year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the perfection of the evangelical revelation, a sermon preached at st. martins in the fields, nov. . being the eighth and last of the lecture for that year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . [ ], p. printed for ri. chiswell, and tho. cockerill, senr & junr ..., london : . reproduction of original in huntington library. half title: dr william's last sermon at mr. boyle's lecture, . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng church of england -- sermons. revelation -- early works to -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r williams's last sermon at mr. boyle's lecture , . advertisement . having now finished the course of sermons for the year . those of the present year belonging to the same argument , will ( god willing ) be speedily published in their order , viz. concerning the rule of scripture , and the way of interpretation . the perfection of the evangelical revelation . a sermon preached at st. martins in the fields , nov. . . being the eighth and last of the lecture for that year , founded by the honourable robert boyle , esquire . by john williams , d. d. chaplain in ordinary to his majesty . london : prin●ed for ri. chiswell , and tho. cockerill , ser. r & jun r : at the rose and crown in st. paul's church-yard ; and at the three legs in the poultrey . m dc xc vi heb. . , . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son , &c. in which words ( as i have shewed ) there is . . a description of revelation , 't is god's speaking . . the certainty of such a revelation , god spake , 't is taken for granted . . the order observed in it , it was at sundry times . . the perfection and completion of all ; god hath in these last days spoken unto us by his son. under the third , ( . ) i have considered the several ways by which god did reveal himself , as inspiration , &c. ( . ) have shewed the difference between divine inspirations , and diabolical illusions , and natural impressions . ( . ) i am now to consider the several periods before the law , under the law , and under the gospel , and the gradual progress of revelation from first to last , from the lower to the higher degree , and the perpetual respect one had to the other . ( . ) i am to consider , why god did thus gradually and at sundry times proceed in revealing his will to mankind ; and why he did not at the first communicate his will to them as fully and perfectly , as he did in the last daies by his son. and then i am to conclude with the last general , viz. . general ; where i am to shew the perfection of the gospel revelation , and that there is not to be any other revelation till the end of the world. i have here a large field before me ; and many difficult points to treat of ; but because this is the concluding lecture of the year , i shall sum it up , and pass through the particulars with as much brevity as the time will allow ; and with as much attention as i can ; though i must fall short of what the subject and nature of the things to be spoken of doth deserve , and might otherwise , be treated of . ( . ) i am now come to the third branch , and to consider the several periods , viz. the patriarchal before the law , the mosaical under the law , and the evangelical under the gospel . the patriarchal state , is that which extended from adam to the deliverance of the israelites out of egypt , and the giving the law at mount sinai , which included in it the space of two thousand five hundred years , and upward . the mosaical or legal state , was that which extended from the delivery of the law at sinai , to the preaching of john the baptist , with whom ended the time past , and the last daies began ; which included in it the space of one thousand four hundred years , and upward . the evangelical state , is that which began with john the baptist , and is to continue to the worlds end . in the consideration of these three states , we may observe , that there is a great difference between them , and a gradual ascent from the less perfect to the greater ; so that the mosaical is superior to the patriarchal , and the evangelical to the mosaical . when i speak of the patriarchal , i intend to give it all the advantage , by looking upon it as a state of revelation , and not a bare state of nature ; for i have before proved , that there was a revelation from the beginning , and derived down by a constant pedigree and succession , more or less . but what it was , we must in great part rather conjecture , than can certainly know ; especially as to the antediluvian state. for the flood having swept away the whole stock of the ungodly cainites , it was the design of providence that their memorial should perish with them : and so the divine penman contracted that state , and gives us only a breviat of what passed before the flood . we have there the history of the creation , fall , and recovery of man ; and may observe how seasonably almighty god interposed for his comfort and relief , by the promise of the seed of the woman . we may observe further , how for the maintaining of his authority , and the manifestation of his justice and holiness , and to imprint on the minds of men a dread of offending for the future , and to keep up an expectation of the son of god's appearing and becoming a sacrifice in our nature , god established from the very first a course of sacrifices ; by the means of which atonement sinners might have a right notion of almighty god : when his justice and mercy were thus intermingled ; that they might not be encouraged to presume on one hand , nor be thrown into despair on the other . we may observe farther , how god provided for the preservation of religion , and especially revelation , by the longaevity of the patriarchs , and a race of holy men , who were prophets and testifiers of his will ; of whom there was a constant succession ; that by a long conversation between father and son , progenitors and successors , what was wanting in records and memorials , might be supplied . we may observe farther , how ineffectual this course proved in the issue , how degenerate mankind grew , so inflexible and incorrigible , that to purge out this pest of impiety that had infected the whole race , god took up a resolution of discharging the world of that impious stock , and to raise up a new seed from the righteous noah ; and that issued in the flood . this is the short history of the first sixteen hundred fifty six years of the world , the antediluvian state. the revelation , so far as it is handed down to us in moses , was then obscure ; but a revelation they had , and prophets , and those of the higher form : insomuch , that some of the jews hold , that enoch , in particular , was endued with a higher degree of prophecy than moses and elias . but whatever it was , the sum amounted to this , that god was reconciled to man after his apostacy ; that he had established an atonement ; and that in process of time the son of god should in our nature actually appear , and become a saviour to us , and be a propitiation for our sins . but there is a farther branch of this patriarchal state , which is the post-diluvian , after the deluge . here we are in part in the dark as before ; for there were no less than three hundred sixty seven years , at the least , past ( for so long it was from the flood to abraham's departure out of haran ) of which the inspired historian gives little account . all that we have , is the progeny of the sons of noah , and their dispersion , and the division of tongues upon the foolish attempt at babel . the reason of this seems to be much the same as before the flood ; and that was the general depravation of mankind , of which the said attempt at babel was an instance ; and the call of abraham out of the land of the chaldees an evidence . for the reason of that call of his , was the idolatry then growing upon the world ; the infection of which , it seems , the family of sem had not altogether escaped : for this the ancestors of abraham are charged with , josh. . , . and then it was in him that pure religion began to lift up its head again ; and for that reason that he might become an eminent instrument for preserving and promoting it , god revealed himself to that holy patriarch . and this is the third branch of the patriarchal period , which i may call the abraamical state. the first revelation of this was ( as aforesaid ) to adam , which was , that it should be the seed of the woman , ( whom the serpent had seduced , and thought to have brought his ends about by ) . the next opening of this great secret of divine wisdom was , that this seed , or messias , should descend from the stock of abraham , viz. in thee shall all families of the earth be blessed , gen. . . which the apostle applies to christ , gal. . . and to which abraham had a respect in the birth of isaac , when he gave him that name , which signifies laughter , or rejoycing , gen. . . thus our saviour interprets it in that allusion , your father abraham rejoyced to see my day , and was glad , john . . this was the reason why moses did so carefully draw down the pedigree of sem , which terminated in abraham ; passing slightly by the history of his progenitors , and taking up that of this patriarch , in whom the holy seed did more illustriously appear : and why also he so punctually set down the time when this promise to abraham was first made , and which as the principal of all , god did several times repeat to him , and also to isaac and jacob , at the first time he is said to have appeared to them . so that though they had a standing oracle , and had other revelations , yet this of the holy seed was the chief revelation , and which was upon all solemn occasions renewed . but though revelation did eminently conduce to the good of the world , where it was promulged and received , and afforded a much brighter and more certain light than nature and reason of it self did ; yet even here revelation made , as it were , a pause , and the patriarchal state gave way to another which we call , . the mosaical , which had a manifold advantage of the other . as ( . ) that religion here was national , and the people were entire and embodied into one society ; whereas it was otherwise among the patriarchs , as in the case of terah in mesopotamia ; melchisedec , and even abraham , in canaan ; and job in arabia ; where religion and the church was rather domestical than national . ( . ) the state of the jews was a theocracy , and the whole of it , whether as to matters civil or divine , was established by god's peculiar appointment , and under whose immediate regiment they were ; having his minister moses their mediator , gal. . . and god making them his peculiar and propriety , deut. . . . . ( . ) it was a typical state , under which one of greater excellency , and thereafter in process of time to succeed , was adumbrated , i mean , the evangelical : so that their rites , and particularly their sacrifices under that dispensation , had a peculiar respect to the great sacrifice , the lamb said to be slain ( in god's decree , and in the vertue of it ) from the foundation of the world : and which those rites and sacrifices were intended for the farther ratification , and for the preservation of in their minds . ( . ) i may add , there was an improvement made upon this legal and typical state , by the prophetical ; which was enobled by the many illustrious prophecies , more especially concerning the messiah , as to the time of his appearance , his birth , and the place of it , his family , sufferings , miracles , resurrection , ascension , in abundance of circumstances relating thereunto . and when in the declension of the jewish state , prophecy might be expected should decay with it , it on the contrary increas'd , till on the sudden it wholly ceas'd , when the revelation of that kind , and for that season , was sufficient : for what could have been more punctual than what was already revealed ? ( . ) after this there was a long interval of above four hundred years , and a cessation of that prophecy and extraordinary revelation which had continued in that church for the space of above a thousand years , from the time of moses to that of zechary and malachi ; at the close of which it had been foretold , that by the coming of the messiah , prophecy and revelation should revive , and a more plentiful effusion of the holy spirit should then be , than had been ever before . now what should be the reason of this , but that there might be raised in that people the more earnest desire after the approaching of that happy age ; and that they might thereby be convinced that their own institution was not to continue for ever , and that there was a more perfect dispensation which they were to expect , and which was to rise , as it were , out of the ashes of the other . and that is . the evangelical state , which is the close and completion of all ; in which the rites of the law were completed , the types answered by the anti-types , and the prophecies were fulfilled and interpreted by the event . so that the new testament is the evidence and proof of the old ; the one declaring what is to come , and the other shewing that it is come ; both bearing an exact correspondence to each other . i proceed to the fourth branch of the third general ; where . i am to consider why god did thus gradually and at sundry times proceed in revealing his will to mankind , and why he did not at the first communicate his will to them as fully and perfectly , as he did in the last days by his son ? so that there are two questions to be resolved . q. . why god did not communicate his will at first ? q. . why in these last days ? a. ( . ) as to the former ; it may as well be asked , why god did ever promise ? and why he did not actually give at the same time when he promised ? it may again be as well asked , why there was such a thing as prophecy , and that the things prophecied of were not at the same instant accomplished , as they were predicted ? and if that be the question ; it may again as well be asked , why there is such a thing as succession ? why there are causes and effects ? and why all things are not existent at once ? and why all acts are not done together ? for promises and prophecies imply succession ; and to require there should be no promises and no prophecies , is , in effect , to require there should be no succession . ( . ) a promise on god's part , implies the certainty of the thing in its season , as well as a prophecy . a prophecy is certain because of god's infinite power , wisdom , and knowledge , to foresee what will be the effect of such causes , what the events of such actions , or how he will order and accomplish them : and a promise implies besides that , his faithfulness , and that he will infallibly see to the accomplishment of it . and so whatever is promised or prophecied of by almighty god , is as certain in its causes , and shall be in the event , as if it was now in being or now done , or that we had it in actual possession . ( . ) it is as much , if not more , for the honour of almighty god , that there should be a succession of beings , actions , and events , as if they were all existent at once ; and consequently as much to order such beings , actions , and events in succession , as it is if they were present . ( . ) as there are in nature a first and a second , and so on in progression ; and all things appearing in their proper time , order , and course , till by degrees 't is raised to its highest perfection : so it is as accountable for god to make known his will to mankind , to begin and carry it on , from a lesser to a higher degree , as he sees fit ; and upon a strict examination has as much beauty and order in it . and to have all revelation at once , would appear as irregular as for all mankind to have lived and died all at once . ( . ) especially is this , where such revelations are suited to the state of the world , and that the dispensation of one age would not suit the temper and circumstances of another ; of which we have an instance in the jews , who were of that temper , that a burdensome and ritual religion was more fit for them than another more refined and spiritual , and whose external and gorgeous form was accommodated accordingly to it , as under age , gal. . . and therefore it is wisely observed by theodoret , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; that god suited his instructions to every age of the world. and we have good reason to believe this to be so , because there was such a gradual progress in divine revelation , as has been already shewn . ( . ) this is still the more accountable , if we consider that the obligation of mankind arises from the notification of the divine will ; and that according as the revelation of it is , so is the obligation . and therefore those that have no revelation , are not upon the same strict terms with those that have ; nor are those that live under the lower dispensation , upon the same terms with those that have the higher : so the apostle st. peter , of a truth i perceive that god is no respecter of persons ; but every one that feareth god , and worketh righteousness is accepted of him . but this in part belongs to the next question . q. . from hence we may be able in part to resolve the other branch of the question , viz. why god did not at the first send his son to deliver his will to the world , as he did in the last days ? celsus , a great adversary to the christian religion , from the consideration of christ's coming so late into the world for the redemption of mankind , compares god to jupiter in the comedy , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as waking out of a long sleep . but this may as well be objected against any special act of divine providence ; and were there no other answer to be given , this were sufficient . but as there were many prophecies concerning this state of things to be accomplished by the coming of messiah , so we shall find sufficient reason for the justification of divine providence in laying this scene so remote from the first ages of the world . for . by this means we see what a wonderful concatenation there is in the divine operations , and how in an orderly course all events succeed according to his determinate will , and what he has foretold . for there is a history , as it were , of our saviour before his appearance ; and by the description and characters given of him in scripture for four thousand years together , we may be able to prove , that he is the messiah . . it doth not seem that the world was prepared for it before . for if christ had been born and died as soon as adam had sinned , there would not have been among mankind the sense of their condition , and of the need they stood in of a redeemer , and of the goodness of god in providing one for them ; nor of the necessity of the divine power to rescue them , if they had not had a long experience of the ineffectualness of any other course or means for it . . we are to consider , that the benefit of christ's death , looked backward as well as forward , and took place from the first publication of the promise . for ( . ) immediately after the fall , god did promise , that the seed of the woman should bruise the serpent's head ; and this being a promise made to adam , he himself must consequently have the benefit of it : for what advantage or comfort could it have been to him , that four thousand years after there should be a descendent from him that should become a saviour to them that were at that time in being , and that should then and afterward believe on him ? ( . ) we are to consider , that this promise gave adam as much a title to the benefit of such an atonement , and was to him as stable a ground of comfort , as if it had at the same time been actually executed ; or as it could be to any that lived in or after the time that this atonement was offered , and the promise in all respects punctually made good . hence we read in st. paul , of the grace that was in christ jesus before the world began , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of ancient times , tim. . . but is now made manifest by the appearing of our saviour ; and that not in decree only , but in fact ; so the same apostle uses the phrase , the hope of eternal life , which god that cannot lye , promised , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , before the world began ; it 's a promise made in time , and which he there distinguishes from the manifestation of it . so the gospel was preached before to abraham , gal. . . and who in the faith of it , rejoyced and was glad , john . . this is implied heb. . , . then must he often have suffered since the foundation of the world ; which implies that all sin , since the foundation of the world , was forgiven with respect to that atonement . so that when there was a promise of such a means for our reconciliation to god , and in the vertue of which the penitent might plead for pardon , it was equally as advantageous to them that believed in him that was to come , from the first publication of that promise , as if they had then had a plenary possession : so that christ might be well said to be the lamb slain from the foundation of the world , rev. . . . i may say , in all appearance there was not a more proper time for the coming of our saviour into the world , and for all the events depending upon it , than that in which he appeared . and that if we consider , ( . ) the general expectation of it , in conformity to ancient prophecies . this was notorious among the jews : so luke . . they thought the kingdom of god should immediately appear ; that is , the kingdom of the messiah . so we find simeon and anna , and others , waited for the consolation of israel , luke . , . of which number was joseph of arimathea , mark . . nay , this or something like it , was got among the gentiles : so tacitus , the roman historian , many were perswaded , that it was contained in the ancient writings of the priests , that at that time it should come to pass , that the east should prevail , and that they should proceed from judaea who should be lords of all ; which was a prophecy of vespatian and titus . suetonius another historian , saith , that it was an old and constant opinion that had prevailed all over the east : this the event , said he , shewed to be meant of the roman emperor ; but the jews applying it to themselves , rebelled . this is agreeable to what is said by josephus , the jewish historian , who saith , that which stirred up the jews , and brought final ruin upon them , was the opinion they had from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , some doubtful prophecy in the sacred writings , that at that very time there should arise from that countrey one of themselves that should govern the whole world. ( . ) it was a proper time , because as the world had all along the experience of the inability of all human means for reforming the manners and tempers of men , so in that age more especially , when the wisdom of the world was in its height both among jews and gentiles . when among the jews they were at that time as averse to idolatry , as ever their ancestors had been inclined to it , and were in all the punctilio's of the law as exact and scrupulous , as they were skilled in the letter of it ; and yet our saviour found matter enough to condemn and chastise them for , and their practice was a fit comment on that of the apostle , rom. . . what the law could not do in that it was weak through the flesh . so st. hierom comments upon it , now the time was fulfilled , when through evil custom no man could keep the law. and if we turn our selves to the heathens , learning is acknowledged to have flourished in the time of augustus beyond any age ; and yet that age seemed to equal it self in vice , not only as the apostle describes it , rom. . . but as it is confirmed by their own historians : so st. augustin describes it , i am not the first that report it , but their own authors ; behold , before the coming of christ , and after the destruction of carthage , the manners of their ancestors were neglected , not as before by little and little , but like a torrent by a strange precipitation ; so much was the truth corrupted by luxury and avarice . now when the world was thus corrupted under the best human means , what could be a fitter season for our saviour's appearance ? and therefore the fathers , as origen and tertullian , triumph'd over the philosophers , and despis'd their artificial methods of vertue , as too weak for so great and noble an undertaking . . it was a fit season , as way was made for the propagation of the gospel by the dispersion of the jews , and the success of the grecian and roman arms. ( . ) by the dispersion of the jews , &c. for as their law did serve to introduce the gospel , to which it had a relation , and of which it was a proof ; so by their dispersion upon the captivity ( whence many of them never returned ) and by other subsequent means , many of the prejudices which other nations had against the jewish religion and nation , were taken off . and this was much furthered by the translation of the old testament into greek ( which was then the general language ) . from whence i am apt to think , that the opinion mentioned by the abovesaid roman historians , did arise . it was , saith tacitus , in the ancient writings of the priests : and indeed their ex judaea prosecti qui rerum potirentur , out of judaea should proceed those that should rule the world , seems to be but the latin of the greek in mic. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , out of thee shall come a governor , as it is in matth. . : or in the septuagint , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that there should be a ruler . and tacitus's way of expressing it , that the east should prevail , is a manifest allusion to the same translation , which renders the word , netzar , the branch ( the name ascribed to our saviour in the prophets ) by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the east ; so jer. . . behold the days come , saith the lord , that i will raise unto david a righteous branch , or the east ; and a king , that king , shall reign and prosper , and shall execute judgment and justice in the earth . now this version having been in whole or in part , undertaken for the use , and at the request of ptolomy philadelphus king of egypt , about three hundred years before our saviour , was in many hands ; and so such a material part as those prophecies could not be overlook'd . and indeed with these prophecies there may be a good account given of those fore-cited places in the roman historians , but otherwise they are unintelligible , as appears by their application of them to vespatian and his son titus , for want of understanding the true intent of them , and the respect they had to the messiah . ( . ) another means was the success of the grecian and roman arms ; the former of which by alexander , and the latter by pompey , julius caesar , and augustus , had opened a way into most of the remote parts of the then known world ; and by which means , and the civilizing the most barbarous people , there was a freer commerce and access . it must be confessed , that the power of god can conquer all difficulties ; and which we have an exemplification of in the gospel , where the barbarians and scythians felt the wonderful power and prevalency of it , as well as the softer and better disposed greeks and romans : the word preached with power overcame all human nature , saith origen . but god doth in the most extraordinary cases , use sometimes ordinary means ; and especially was this observable , that at that very time of our saviour's birth , the gates of the temple of janus at rome were shut , which were only in the time of an universal peace ; and which had happened but twice from the foundation of that city , till the reign of augustus ( though twice before this in his reign , as i remember ) . and this was a very fit season for the prince of peace to appear in , and what in this sence did verify the angels anthem at his birth , luke . . on earth peace , good will amongst , as well as towards men . and so i am brought to the evangelical state ; where i am , th general , to shew the perfection of the gospel revelation , and that there is not to be any other revelation to the end of the world ; so it is here , hath in these last days spoken unto us by his son ; which implies , . the close and conclusion of all , it is in the last days . . the perfection of the gospel revelation , it is by his son. . the close of all , it is in the last days . to which all former ages had a relation , and in which , being the last , they were to be consummated . here , setting aside all subdivisions of time ; we may consider the world , as to revelation , under a twofold period , viz. the former and , the latter days . and so ▪ the prophets speak of the last days , as different from what both were before , or what were in their own time . now in these last days , there is a certain part of time circumscribed , which in reason is to have such characters belonging to it as it may be known by them when it was to commence , without which the epocha was not to be determined . so that the first thing to be considered is , when these last days began , and what are the characters by which that time is to be known ? and they are such as these . ( . ) the appearance of a person , that from his spirit and temper , the scripture calls elijah , mal. . . and . . who was to be the forerunner of the messiah , and to prepare the way for his reception . ( . ) the restauration of the spirit of prophecy , which ceased among the jews from the time of zechary and malachi , ( as has been before observed ) and was to be restored in the last days . joel . . acts . . ( . ) many impostors which were to appear ; and who did not appear till about the time of the last days , according to our computation of them ; so john . . it is the last time ; and as ye have heard that antichrist shall come , even now are there many antichrists ; whereby we know that it is the last time . v. matth. . , . ( . ) the last days were , when the messiah himself did appear , called the fulness of time , gal. . . and so it is express in the text , hath in these last days spoken unto us by his son. to which we may add the conversion of the gentiles , isa. . . and . , &c. from whence it is evident , that there is sufficient ground for these two periods , viz. the former and the latter days ; and that the latter began with our saviour , and continue to the end of the world , whensoever that shall happen : and therefore as it is called the fulness of time , because it is the completion and consummation of all ; so it is called the close of the ages , ( we translate it the end of the world ) or the last days , because there were none to come after the expiration of this ; and comprehends in it ( as aforesaid ) all the space of time from christ's first , to his second appearance . heb. . . acts . . and so there can be no other time , and so no other revelation ; for as long as the last days hold , so long the present revelation is to continue ; and then there can no more be any other revelation , than there can be last days beyond the last . and this will be confirmed by the next branch . . the perfection of the gospel revelation , included in that phrase , god in these last days hath spoken to us by his son. 't is but reasonable to suppose , that since there has been a gradual progression in revelation from time to time , and from a lower to a higher degree ( as has been already proved ) that the honour of all in the close should be reserved for the son of god ; to whom the prophets were harbingers , and the angels themselves ministers . this is the foundation of the apostle's argument , and the drift of his discourse , in this chapter , beginning with the text , god who at sundry times — hath in these last days spoken unto us by his son , whom he hath appointed heir of all things — being made so much better than the angels , as he hath by inheritance obtained a more excellent name than they : for unto which of the angels said he at any time , thou art my son , & c. ? now as the son is the last that appears , so beyond his there cannot be supposed to be any other revelation , but that the revelation must be like to himself , perfect and compleat ; and so there can be no other gospel ; and whosoever pretends to another , falls under the anathema of the apostle , gal. . , . if any preach any other gospel than ye have received , let him be accursed . for here it is ; . that we find the great prophecies fulfilled in the messiah ; whose characters , though many , all center in our saviour , as to person , time , place , qualifications , and event . . in him are all the types fulfilled , and all the good things accomplished , which the rites of the law were the shadow of , heb. . . . by him is the most perfect revelation of the will of god made known to the world , of all that god has promis'd and we may expect . . by him have we the most perfect rule , the highest motives , most noble principles , and glorious rewards , and all things that conduce to the perfection and happiness of mankind . so that to any one that reads and compares those several dispensations before spoken of together , as he must acknowledge there is this gradation , so that the christian institution is for the matter and the evidence of it superior to all ; and it will be as evident , that it can be exceeded by none . for it is as perfect as can or need to be ; for we cannot ascend higher in our notions and conceptions of things than we are there taught . we cannot exceed its rules in our practice , nor be defective in any necessary part of our duty , if we advise with and observe it . nor can we desire more excellent encouragements and rewards than are therein proposed , such as are eternal . so that though the law of nature , or of moses made nothing perfect , yet the bringing in of a better hope by the gospel did . heb. . . and now we have nothing farther to expect , no more another revelation than another messiah ; no more than another god to reward us , and another heaven to reward us with . and with this i am to conclude , having passed , by god's assistance , through the several heads i at first proposed in the beginning of this lecture . the argument is the most noble subject in religion ; what has been wanting in the management of it , is to be ascribed to the weakness and imperfection of the instrument : but if there has been any thing offer'd , which may tend to the farther proof and confirmation , the illustration and improvement of it ; it is to be ascribed to god , who is the giver of every good gift . from him must we wait for the blessing and success , and to him be all honour and glory , &c. finis . notes, typically marginal, from the original text notes for div a -e gen. . . . . gen. . . . . gen. . , . heret . fab. l. . c. . acts . . origen . contr . cels. . . tit. . , . hist. l. . c. . §. . joseph . de bell. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . de civ . dei l. . c. . antiquis sacerdotum literis . vt invalesecret oriens . v. isai. . . jer . , . zech. . . luke . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . contr. cels. l. . p. . isai. . . mic. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . . the truth of the holy scriptures a sermon preached at st. martin's in the fields, april , : being the fourth of the lecture for this present year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the truth of the holy scriptures a sermon preached at st. martin's in the fields, april , : being the fourth of the lecture for this present year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . [ ], p. printed for ri. chiswell, and tho. cockerill ..., london : . reproduction of original in huntington library. errata: p. . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng revelation -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r williams's fourth sermon at mr. boyle's lecture , . imprimatur , april . . guil. lancaster . the truth of the holy scriptures . a sermon preached at st. martin's in the fields , april . . being the fourth of the lecture for this present year , founded by the honourable robert boyle , esquire . by john williams , d. d. chaplain in ordinary to his majesty . london : printed for ri. chiswell , and tho. cockerill , sen r & jun r : at the rose and crown in st. paul's church-yard ; and at the three legs in the poultrey . m dcxc v. heb. i. , . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son , &c. in these words , there is contained ( as i have before shewed ) . a description of revelation , 't is god's speaking . . the certainty of it , 't is by way of declaration , god who at sundry times , &c. . the order observed in delivering this revelation , it was at sundry times , &c. . the perfection and conclusion of all , 't is in these last days by his son. under the second i have shewed , . that god has actually revealed his will at sundry times , and in divers manners . . what are the characters of true revelation . . i am now in order to prove that the scriptures of the old and new testament do contain the matter of divine revelation , and have upon them the characters belonging to it . for the better disposing of what i have to say under this head of discourse , i shall observe , . 't is one thing to assert and prove the matter of scripture to be true , and another to prove it to be of divine revelation . . 't is one thing to prove the matter of scripture to be of divine revelation , and another to prove these books to be of divine inspiration . . 't is one thing to assert that there were once such books so inspired ; and another thing to prove this set of books , which now make up and compose the canon of the old and new testament , to be those very books . from hence arise four questions , viz. quest . . how we can prove the matter of scripture to be true ? q. . how we can prove the matter of scripture to be of divine revelation ? books of mere human composition may contain nothing but truth , without any supernatural assistance ; and therefore though we were never so well able to maintain and prove the truth of the matter , that is not sufficient , unless we can advance higher , and prove the authority and divinity of the matter ? q. . how we can prove those books to be of divine inspiration ? the epistle of clemens romanus was sometime read in the church ( as the apocrypha anciently was , and is now with us ) because of the excellency and profitableness of the matter ; but yet it was not esteemed to be canonical , and of immediate inspiration from god ? q ▪ . how we prove these books , that are now extant and received by the christian church as canonical , to be those books which were once in time past wrote by inspiration from god ? it will be of some use to us in the prosecution of this argument , to consider the first question , concerning the truth of the matter of scripture , by it self , and apart from the divine authority of it . now the matter of scripture is of various nature , such as morality , doctrinal revelation , institution , prophecy and history : of which the greatest part will be here set aside : for it is not necessary to prove the truth of the moral part of it , which is no other than the dictate of nature ; and therefore , though explain'd , confirmed , and illustrated in scripture by many useful rules , principles and observations , needs no proof . that of doctrine and institution , falls in with the divine authority , and so belongs to the second question . prophecy , if yet to be accomplished , is not capable of other proof than revelation ; and if already fulfilled , by the event following and correspondent to the prediction , it is the proof of it self . so that the part now remaining to be proved more especially , is scripture ▪ history ; which is a relation of matter of fact , of what has happened , been declared , or done , in the several periods and ages of the world for four thousand years together , and upwards . under which notion , i do not question but it may be made appear , that there is more to be said for the truth of scripture-history , than for any thing of that kind in the whole world. i don't question again , but it may be made appear , that no authors had greater advantages for information in the subjects they treat of ; nor were there ever any writings that bore upon them more ample marks of ability , impartiality , and care. so that if after all that is to be suspected , nothing of that kind is certain , and we call in question all matters of the like nature whatsoever . but this is further to be inquired into . now of this kind , there are some things to be found only in scripture , and no where else . in which case we have no other way to judge of the truth of it , than by the credibility of the matter , the self-agreement , its concordance with time , place , and other circumstances of action , together with the credit and reputation of the pen-men of it . but there are other things which fall in with other writings ; and then besides the former way of trial , we are to have recourse to such books , to compare them , and determine concerning the truth by such a comparison . so that we have three sorts of proof before us , or so many characters by which we may judge concerning the truth of what the scripture relates : viz. . the credibility of the matter therein revealed . . self consistence and self agreement . . it s concordance with other books of good and sufficient authority ; where such there are . and if this be made out , we have as much evidence for the truth of scripture as is possible to have , in our circumstances ; and where the matters related were transacted in place and time far remote from us . for all the evidence we can have , is to be resolved into testimony , and that testimony into the credibility of the relators , or of the matters related : and if we have as much evidence of this kind as the nature of the thing will bear and admit , we have as much as is reasonable in it self , and sufficient to ground a certainty upon . for according as the nature of the thing is , and the ground upon which its proof and evidence depends , such is the certainty : and as in things mathematical , demonstration is the proof ; and in things natural and sensible , sense is the proof ; and in things rational and moral , reason and argument are the proof ; so in matters of fact ( where we our selves are not present ) testimony and records are the proof ; though for a further confirmation of it , there is the collateral proof of moral evidence , viz. the credibility of the matter , and the persons , into whose testimony and veracity the matters are finally resolved . and beyond this we cannot go , in the evidence for the truth of the matters of fact ; and consequently , if we have this evidence , we have as great a certainty in things of this nature , as demonstration is in things mathematical , and sense in things sensible ; i say , beyond this we cannot go , unless we advance to supernatural evidence ; but that belongs not to this place . so that here we have no reason to doubt ; and where there is no reason to doubt , there is certainty . and if we can be certain of any thing we our selves have not seen , or been present at , we may be certain of what is recorded in the scripture : since there is no evidence for any thing of that kind , which we have not for the truth of scripture ; and i may say we have that evidence for it , which no matters of fact besides have . if then there be any certainty in such things , if any credit be to be given to them ; then there is here a sufficient evidence to ground that certainty and our belief of it upon : and if there be no certainty in them , and no ground to believe them ; then there is no certainty in the world , and no credit to be given to whatever is , or has been allow'd by others in the world : then there is no more credit to be given to the commentaries of caesar ( which he wrote himself ) nor to the histories of the four empires , nay to those of our own nation ; than there is to achilles tatius or heliodorus , than to the vainest romances , the fables of poets , or the legends of the most superstitious and credulous ages of the world . and with all our histories , though never so famed , and commonly received ; we are in no better a condition , than if varro's fabulous and obscure age had been continued , and all the ages were now this day what it was before the olympiads , wrapt up in invention and conjecture . but if there be any credit to be given to such memorials , and that we read approved histories with another sort of appetite and assurance , than we do fables ; and that we read lucan ( a poetical historian ) with another sort of relish than ovid's metamorphoses ; then the like credit is to be given to the scriptures as to any ; and so much the more , as the evidence proper to its kind is beyond the evidence we have for any other writings whatsoever . and this i shall undertake and prosecute , by proving , . that the scripture has sufficient evidence of that kind to ground a certainty upon . . that it has all the evidence that any writings or matters of this kind have , and more . in order to which it may well serve as an introduction to what is to follow , briefly to reflect upon the writers themselves and their qualifications ; upon whose credit and authority there must be confessedly sometimes an absolute reliance . since the relators of matters of fact profess not to write out of their own heads , but to receive what they write from a constant and uninterrupted tradition , or to collect from the best records and memorials , or to set down what is of their own knowledge and observation : and therefore the reputation of their reports and narratives doth very much depend upon their skill and judgment , that they be not abused by false informations , and upon their honesty and integrity in not putting abuses upon the world. as for the ways of information , there is nothing of that kind wanting in the sacred pen-men . for the first writer , moses , lived so near upon the traditionary age , and the things he writes of are of such a nature , as may well be supposed to be deliver'd down without any difficulty from progenitors to posterity , had there been no other means of conveyance ; and especially ( as has been before suggested , sermon ii. ) if we consider the few hands they were to pass through , when at the most eight persons only in succession continued the line of above two thousand five hundred years , from the deluge to the time of moses ; and that the matters were snch as all those held themselves concerned to deliver them down as they had received them . forasmuch as all the prophecies they had receiv'd , which concerned the good of mankind , and of their posterity , depended upon the careful and faithful preservation of these memorials ; both as to time and pedigrees , as well as the matters which the series of times and descents were to be the great supporters of . from hence it was afterwards that these chronological tables , and genealogical rolls were in all times exactly kept , and which upon occasion they might have recourse to ; and that there were annals in future ages that were looked upon as sacred repositories : and from whence the holy writers drew their materials , and to which they do refer , as may be observed in the books of kings and chronicles . but if we add hereunto , that a great part of what is the subject of holy writ , was what the writers themselves had the personal knowledge of , bore a part in , and what happened in their own times ; it gives the greater authority to what they have written . and this was the case of moses as to the four last of his books ; of joshua , of samuel , of the prophets , and of the evangelical writers . so that if we will grant any thing to be allowed to tradition , to records of ages , to reports of eye and ear-witnesses , there is the highest credit to be given to the divine authors , in what they have collected and made report of . and what has been done with so much faithfulness , impartiality , and judgment ( as their composers testify ) that even that what tends to the disparagement of their nation and ancestors , their families and persons , is not concealed , when it might tend to the glory of god , the reasons of the divine proceedings towards them , or the giving any life to the matters they relate . a practice rarely to be observed in other authors ; and when it is , doth give credit to what they report . but the chief thing is the credibility of the matter ( which i shall now proceed to ) . the credibility of the matter , which is a standing character that we are to judge of the truth of a relation by . but then we must judge aright concerning the credibility of it . for that at first sight may seem to be incredible , which upon farther consideration and examination may prove to be credible : as st. paul saith to agrippa , acts ● . . why should it be thought a thing incredible with you that god should raise the dead ? it might seem a thing incredible at the first proposal , as it did to the athenians acts . . but the apostle states the case right , cor. . . in answer to that question , some man will say , how are the dead raised up , and with what body do they come ? thou fool , that which thou sowest is not quickned except it die . and that which thou sowest , thou sowest not that body that shall be , but god giveth it a body , &c. where he first of all confirms it by a like instance in nature , and then resolves it into the power of god. 't is for want of these two considerations , that is , of the understanding of nature , the order , power , and operation of second causes ; and of the power of god , the supreme cause , that we often mistake about the credibility of things ; and judge that to be impossible and incredible , which in it self , and often in the event proves to be possible and credible . and thus it frequently fares in matters of fact , of the credibility or incredibility of which , we are as liable to mistake , as about the possibility or impossibility of effects in nature ; when we judge of other nations and ages by our own , and of what we do not know , by what we do ; and sometimes are so vain as to reason against others experience and observation . thus it was with the ancients , that thought the torrid-zone uninhabitable ; and with others , that accounted the opinion of antipodes fabulous and impossible . hence it is that the errors of former writers are so often corrected by modern observations . but this we may confidently affirm of the holy scripture , that after it has stood the test of above three thousand years in whole or in part ( for so long is it since the time of moses ) and that nothing has been left unattempted by its adversaries to overthrow its authority , it has yet maintained it , so as to be the most exact , faithful , and impartial relation the world ever had . for the better judging of whose veracity , and confirming its credibility , we may observe ; . that a great part of it carries with it its own evidence , and has the common consent of mankind to attest it . such i account the history of the creation of the world , the formation of man , and the degeneracy of human nature , to be . the first of these was universally acknowledged ; nor was the creation of the world ever questioned or disputed , till above a thousand years after the time of moses ( as aristotle , who was of that opinion , acknowledges , de coelo , lib. . cap. ▪ ) . and the last was the observation of all ages . . there is a relation of such things in scripture , as have in them the face and appearance of truth ; and of which no certain or tolerable account can be given by any other monuments of history that are , or ever were extant in the world. such are the age of the world ; the dispersion of nations ; the variety of languages ; the distribution of time , &c. now if the account given of these things in scripture be true , we are capable of solving the greatest difficulties as to these matters . and that they are true , there is good reason to conclude . as for instance , let us consider the instances before given , viz. ( . ) the origine of the world as it is in genesis . i acknowlege there may be nothing in the composition of it , or in the course of nature , to determine this point more in favour of moses , than of the egyptians , chaldeans , or chinese . but to lay aside all other arguments from the novelty of arts and sciences , and the reputed inventors of them ; it is certain that in the account given by moses there is an exact order , the narration begins and is carried on with a strict coherence ; and let us trace it back from the flood to adam ; or from abraham ( suppose ) to the flood , there is a very regular relation of persons and things . but besides the incredibility of the other , of the thousands of the egyptians , the hundred thousands of the chaldeans , and the millions of the chineses ; it all ends at last in fable , in apotheoses , or imaginary gods and heroes , and self-contradictions ( as has been shewn by many learned writers on this argument ) . ( . ) as to the dispersion of nations , and the consequents of it , the pedigree of moses is justified in the names of places agreeing with those of the persons ; as has been abundantly proved by bochart in his geographia sacra . and which would appear to the eye of every reader , if a table was made of the tenth chapter of genesis , and compared with the ancient geography ; and should have been here inserted , were there a place for it . ( . ) as to the distribution of time , there is an orderly progression , both with respect to the genealogies of families , and the several periods from the creation to the flood , from thence to the law at sinai , from thence to the rearing of solomon's temple , from thence to the captivity , and from that to our saviour's death . time and place are good characters of the truth of any matter of fact , as well as good marks and directors ; and carry in them a great appearance of truth where they are to be found . and then none can be presumed to be more certain than the scripture , where the relation these had to the messiah , and each person had to his tribe , and each tribe to its place and scituation , made them to be scrupulously exact and critical . . there are other things that are highly credible , and have nothing difficult to be admitted ; and if admitted , are a wonderful instance of the divine providence ; as in the punishment of profligate and incorrigible wickedness , in the two notorious examples of the deluge and sodom ; pet. . , : so in the preservation of pious persons , such as noah , abraham , lot , joseph , david , &c. but above all is this evident in god's erecting , establishing , guiding and preserving his church , when in egypt , in canaan , though perpetually surrounded with watchful and malicious adversaries ; and recovering so much of it out of captivity as was sufficient in a continued succession to answer the end of accomplishing all the scripture-prophecies in the person of the messiah , that was to descend from the lineage of abraham , the tribe of judah , and the family of david . so that as the ancient genealogies , together with the chronology of scripture , were carefully recorded , to demonstrate to succeeding generations that the world had a beginning , and a late beginning in comparison : so the later genealogies from abraham were very exactly preserved , that so it might appear to all the world , that what had been foretold above years before , was in its order and time punctually fulfilled : which if the genealogies had been lost or confounded , could not have been observed ; and so we had been wanting in a considerable evidence of the descent of our saviour , and consequently of his being the messiah . indeed the whole scripture history is little else than the history of divine providence ; where there is an admirable concatenation of relations of various kinds , but all subservient to the same end ; and were there an extract made of it , and all the events rehearsed , and operations therein described , brought into one entire body , it would be the best commentary on that divine subject in the whole world , and infinitely beyond any human composure . . there are ▪ other things that are difficult , either as to the relations themselves , or the manner and circumstances of them ; but what should no more prejudice us against the truth and certainty of the things related , and much less of the whole , than the difficulties of divine providence should warrant us to deny it ; and for want of not understanding some of its operations , or events , we should take encouragement to deny what we do understand . 't is an excellent saying of st. austin , de doctrina , l. . c. . ( speaking of the divine writers ) where i do understand them , there is nothing seems to me more wisely or more eloquently expressed : but where i do not understand them , there to me appears less of their eloquence ; but yet i do not doubt it to be such , as it is where i understand it . we ought rather to suspend our censure , with the modesty of this father , and for the sake of what we do understand , think the more favourably of what we do not . and therefore , as when we have uncontroulable reason to believe a providence , the difficulties about it are no sufficient reason to call the doctrine of divine providence into question : so when we have so great reason to believe the scripture's relation of things to be true , the difficulties about it ought not to derogate from its veracity ; nor give us the confidence any more to question the truth of scripture , than the certainty of providence . for by this way of proceeding , not only the truth of scripture , but of all other books whatsoever will be overthrown ; nay the plainest and most obvious appearances in nature . and yet of this kind are many of the objections that are brought into the field , and are made to serve in the cause of impiety : such as these , that we don't know into whose hands those books have fallen , nor in what copies such various readings have been found ; or whether there are not more of that kind in other hands . theol. polit. c. . the issue of all which is , that if this will invalidate the truth of scripture , it will also invalidate that of all writings whatsoever ; and so is no more to be regarded , than an argument against motion , which is rather to be contemned than answered . 't is but reasonable then that we should give the same quarter to the scripture , that we allow to other writings . and therefore all objections levell'd against the scriptures , which will equally be managed against any others , ought not to be allowed , unless we will give credit to nothing but what we our selves hear and see : and then to carry on the cause , we must recede again , since there are thousands of cases happen , where even our own senses may be subject to error and mistake . ii. another character for the proof or discovery of the truth of history , is self-consistence and agreement . this is a necessary character , and absolutely requisite to all true history ; for nothing more shews the weakness and injudiciousness of a writer , than that he comprehends not his own design ; and 't is a sign he doth not comprehend it , that contradicts himself , and makes one part to disagree with another . i grant that this alone is not an infallible character of truth , that it is self-consistent ; for where the plat is wholly fictitious and imaginary , there may be an exact agreement throughout the whole : the model may be so regularly squared , and laid out , that there may be a becoming symetry ; and place , and time , and all circumstances made to concur , to set it off with the greater advantage . but though this may be , where truth is not ; yet that cannot be true , which is without it , truth being always consistent with it self . but there is this above all others observable in scripture , that it is a system of several books , wrote by several persons , in several ages , on several subjects ; and yet however different in style and phrase , method and order , are like the several features in the face , that besides the sweetness in each alone , there is what we call beauty , that arises from the mixture of all . thus it is in the sacred history , which has a great variety in it of matter , dispersed up and down sometimes to quicken the appetite , and excite the diligence of the reader , where each has its order and use : but when considered in one complex body , and compared and shewn together , there is such a wonderful agreement between the old testament and the new , the types and anti-types , the predictions and the events , &c. that it makes a very beauteous , lively , and admirable appearance , without any such inconsistencies as may make it liable to have its veracity questioned , if duly consider'd , and seriously examined . i say , if duly consider'd , and seriously examin'd ; for else it must be acknowledged , that there are some appearances of this kind . . but i account not those to be inconsistencies , which in other authors may justly be esteemed errors of the transcribers ; and for which no author suffers in his reputation . as for instance , when the famous historian herodotus in one place saith , that homer lived about four hundred years before his time ; and in another place , that it was about six hundred . this escape doth not lessen his reputation among judicious persons ; but for all that , he preserves the character of pater historiarum ▪ and is esteemed as no injudicious or careless writer . and so if a greater number in scripture is taken for a less , or a less for a greater , when there are sufficient directions therein for the correction of it ; 't is not reasonable to charge this as an inconsistency , and to urge it as a reason for the overthrowing the credit and veracity of it . if it be said , how doth it appear that they are the faults of the transcriber ? a. i answer , 't is apparently so sometimes , as may be observed in the various readings ; which could not be , were there not such mistakes in the transcriber : and where it doth not appear so to be , we ought in reason so to judge , where there are all the appearances of faithfulness , diligence , and observation in the writers themselves . as for instance , what can be more exactly penn'd than the book of joshua , in which there is a punctual account of the scituation and bounds of each tribe , as it was set out and describ'd by joshua himself , the chief arbiter and director of all ; and if there should be found in his book any literal errors , one name put for another , or a different reading of the same names , we cannot in reason judge it to be an oversight of so sufficient , and so careful a writer , but that it might proceed from some one that transcribed it after the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or original copy , in some successive generations , and which in reason 't is impossible wholly to prevent . 't is not here necessary for me to enter upon a debate , how far the providence of god doth herein concern it self in preserving the text free from all corruptions : i am now treating upon this argument humanly speaking , and of the truth of it separately from its divine authority . and admitting there are such petty errors that creep in by such imperceptible ways , though we cannot tell when or how they came in , and have been disseminated into all copies , for ought we know , that are extant ; yet i don't know any reason why they should be charged upon the original and the compiler of it ; nor how the main cause is herein concerned . it is a respect due and given to all authors of any repute for their care and fidelity , that write consistently as to the main , to pass the most favourable construction upon any such little errors ; which if theirs , were not voluntary ; or rather , not to make them theirs , without an apparent necessity for it . and surely we should not then press the case with the utmost severity , and make that , which is in it self , and in all books besides , a venial error , to be no less than a mortal one in the scripture , and to stab its veracity to the heart , and spoil its credit for ever for the future . if it be said there is more reason for this in the case of scripture than in any other book ; because that alone pretends to divine authority . i answer , that for the present is not the matter under consideration ; we are now upon the point of its truth , and content our selves to enter upon this debate , as if it had no pretence to divine authority and inspiration . and so we claim the same favour and right on its behalf , as we do for any other author's credit and repute , of great antiquity ; and general reception . and therefore there ought no such arguments or objections to be urg'd for the invalidity of its authority , which it is not decent or reasonable to offer against other writings ; and we may reasonably claim the same allowance for that which all mankind do give , or in reason ought to give , in things of this nature . . i don't account these to be inconsistencies or contradictions , which do not affect the main body or part of the history ; but that are like a parenthesis in a sentence , that whether inserted or omitted , the sence is perfect and compleat . and therefore when the history of jacob blessing his sons is the subject under consideration ; whether it was as gen. . . he bowed himself upon the bed's-head , or as heb. . . he worshipped — upon the top of his staff ; is not material . and so it may be in many cases besides ; but what real prejudice will redound to the reader by the mistake of any thing of this kind , or what prejudice is there to the relation , when a thing of no moment is omitted or inserted , exchanged or altered ? i say not this as if i despaired of having an account given of these matters ( for that i am sensible is to be done , as in the case before-recited ) but to shew how unreasonable it is to condemn scripture for that which we will let others go away with , free from all blame and censure ; and they shall be good and laudable writers , and their histories admitted to be true and exact , though they have many errors of this kind ; and in the mean while the other shall be sifted to the very bottom , and every molehill be a mountain ; and upon every little supposed defect , it shall be said , it has been weighed in the balance of reason and examination , and has been found too light . thus partial are these sort of persons , while they malevolently lay the right hand upon the youngest , and their left upon the eldest . if indeed the inconsistency were like a disease in the vitals , that affects the heart or the brain , it is to be accounted mortal ; if it did affect the main body of the relation , and had originally proceeded from the author , it would have been a just allegation , and his truth and fidelity , his knowledge , and his care might with good reason be called in question . but that we deny ; and appeal to all the various readings and observations on scripture as our compurgators in this point . and consequently the scripture will so far remain as a true relator of matters of fact , and may compare with , and be deservedly set above all other writings whatsoever ; in which no one man , whose hand pass'd through the whole work , can compare with that to which so many hands in various circumstances , at several times did so exactly concur and agree , as if they had been wrote by one hand and at one time , and were but one intire argument running through the whole . iii. another character is the agreement of scripture with other authors ; when such there are . i may well say , when such there are . since it is evident that there are no writers can pretend to the like antiquity with moses ; and then we must wholy rely on his authority for what he relates . but however , though the most ancient among the heathens are much later than him , and so wanted those advantages for information which he had ; yet they ( so far as they agree with him ) give a confirmation and credibility to what he relates , since they deliver it as the sense of the ages before , and of those in which they themselves lived . it is not here so much to our purpose to enquire from whence they derived the knowledge of the things they relate , whether from the jews , or from the general tradition ( which was best to be known from the eastern parts of the world ) as it is to observe their concurrence in them with the sacred writers . it is indeed probable that the ancient writers of the heathens were ( if at all ) less beholding to the jews for their information , and the later more ; as may be observed from the great difference between the one and the other , the later being much plainer in many things than the former : for the higher we ascend from the time of the olympiads , the more intricate , obscure , and fabulous they are . so that generally speaking , it is with them as plutarch saith of geographers , that rather than leave any vacant places in their maps , fill them up with inaccessible mountains , frozen seas , or monsters . so when such historians would compleat their narratives ; rather than be deficient in it , they insert wonderful and tragical stories ; and like nations that can give no account of their pedigree and original , derive themselves from the gods , or from the earth , and become aborigines . but however , though this be too truly the state of the world for about years from the creation ; yet there is a mixture of fine gold with the greater dross ; and from whence we may extract so much as may serve to confirm what the scripture advances for truth , and we for the sake of it receive as such ; as might be shewn . this is a tract has been often beaten by ancients and moderns , by aristobulus and josephus among the jews ; by several of the fathers , such as justin martyr , tertullian , eusebius , &c. and by many in these days . and it were easy to form a history out of them ; especially if we change but the names , and instead of saturn , read adam ; and instead of pandora , eve ; instead of the garden of jupiter , eden ; instead of ogyges or deucalion , noah , &c. for we should find more of the truth under the disguise of the fable than at the first appears ; and that the former gave occasion frequently to the later . but over and above this , we have a great part of the ancient history of scripture confirm'd by the express testimony of some of their gravest and strictest writers , as the collection that has been made in that way by several of the learned , shews . to go no further than that of moses , who is placed by some of them in the first rank of the chiefest lawgivers , and whose wonders in egypt , and at the red-sea , are not obscurely referr'd to by them . . when there is a disagreement between the scripture and other authors , there is sufficient reason to prefer the former before the later , and to rectify these by that . as for the first years it is acknowledged , that there was elsewhere little else than fable and conjecture , confusion and uncertain tradition , as has been before observed : and who is there that is not able to see the difference between an adam and a saturn , a noah and bacchus , a moses and mercury ; between the building of the babylonish tower , and the war of the giants with the gods ; that is , between the true history and the fable ? who can observe the various accounts amongst the pagan writers , their inconsistencies one with another , their apparent ignorance of what they write about , especially when it concerns other nations or ages , than those in which themselves liv'd ; but must needs surrender up the cause , and own that the one has much the advantage of the other in point of credibility ? so that setting aside the divine authority of scripture , yet it has upon it all the characters of truth , which any book or books in the world can pretend : and if there be any thing necessary more than what those have , to establish its certainty and credibility , that is not wanting . in conclusion , after all the attempt made to weaken its authority , it is with no better success than that of celsus or hierocles , who endeavoured to set up an aristeas or an appollonius , in competition with our blessed saviour ; and opposed their pitiful shifts and impostures , to his approved and incontestable miracles . but there is somewhat farther to be respected . hitherto we have consider'd the scripture as able and sufficient to support it self without any supernatural aid ; and by the sole evidence of humane testimony , and such characters as belong to other writings in common with that : but there is a further point in reserve , and which i had chiefly in my eye , and that is an authority superior to all others , and peculiar to scripture , that i mean of divine revelation ▪ and what for the matter of it was inspired from above . and this , the due consideration of it as an excellent history will open a way to ; when we find not only all the principles , precepts , and means , that are necessary to a virtuous life therein taught and prescribed ; but also admirable examples of it in fact , that nothing might be wanting to animate and incourage us to the like practice . see it in the noah's , the abraham's , the joseph's , the job's , the moses's , the david's , and all the patriarchs of old . see it in the holy apostles , the martyrs and confessors ; but above all in the example of examples , our blessed saviour . here is a history , that fills the mind with the best ideas and images of things , that represents the instances of our duty with all the advantage to our thoughts , that recommends it self to our attention by the importance and profitableness of the argument , as well as the force of its authority . upon this therefore let us dwell , and make it the delightful subject of our most serious hours , which will abundantly reward all our pains , and is sufficient to furnish us throughly unto all good works . finis . errata . page . l. . for composers r. composures , ibid. l. . after glory of god , add to the manifestation of , p. . l ▪ . for them r. the jews , p. . l. . after events add therein ▪ notes, typically marginal, from the original text notes for div a -e euterpe . c. . vita hom. bochart , huetius , dr. stillingfleet , &c. the certainty of christianity without popery, or, whether the catholick-protestant or the papist have the surer faith being an answer to one of the oft canted questions and challenges of the papists, sent to one who desired this : published to direct the unskilful, how to defend their faith against papists and infidels, but especially against the temptations of the devil, that by saving their faith, they may save their holiness, their comfort and their souls / by richard baxter. baxter, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing b estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the certainty of christianity without popery, or, whether the catholick-protestant or the papist have the surer faith being an answer to one of the oft canted questions and challenges of the papists, sent to one who desired this : published to direct the unskilful, how to defend their faith against papists and infidels, but especially against the temptations of the devil, that by saving their faith, they may save their holiness, their comfort and their souls / by richard baxter. baxter, richard, - . [ ], p. printed for nevil simons ..., london : . errata: p. [ ]. reproduction of original in bodleian library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng catholic church -- controversial literature. revelation. - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion the certainty of christianity without popery : or , whether the catholick-protestant , or the papist have the surer faith. being an answer to one of the oft canted questions and challenges of the papists , sent to one who desired this . published to direct the unskilful , how to defend their faith against papists and infidels , but especially against the temptations of the devil ; that by saving their faith , they may save their holiness , their comfort and their souls . by richard baxter . cor. . , . seing we have this ministry , as we have received mercy we faint not : but have renounced the hidden things of dishonesty , not walking in craftiness , nor handling the word of god deceitfully , but by manifestation of the truth , commending our selves to every mans conscience in the sight of god. london , printed for nevil simons at the sign of the princes arms in st. pauls church-yard . . to the protestant reader . it is for your reading , and not for the papists chiefly that i publish this short and hasty writing . for i may probably prognosticate of them , . that the lay men will not , must not read it ; . that the priests , will not read it with any impartiality , as lovers of truth ; . that what they cannot answer they will silently dissemble , or if any meddle with it , they will either take some scrap and leave the rest ; or they will spend paper in cavilling at my . reasons against them , because , lest i be tedious , i have not improved them by syllogistical form and full confirmation , and they will put off the full answers already given them in the former books to which i refer them , without a reply : and they will pass by the strength of what they meddle with . . and when i am dead , they will patch up some confident answer to some of my books ( as vain as mr. iohnson , alias terret , hath done to one , ) and will borrow some lies , from the writings of some against me that are of the same spirit with them , wherewith to reproach my name , which shall be instead of an answer to my books . the answer to their present question i have already fullier given them , . in my reasons of the christian religion ; . and in my more reasons , . in my life of faith , part . . in my safe religion throughout , especially disp. . . in my key for catholicks . . in my preface to the . part of the saints rest. and none of them that i know of are answered ; but they cant over and over the same thing , and tempt or necessitate us thereby to write over and over the same thing , to the wearying of the readers , while they silently dissemble all . but the end of this writing is , to tell young unstudied persons , on what terms , and in what order they must deal with this great question , and defend the foundations of their faith , against infidels , papists , and the devil himself , who will here assault us with greater craft and force , than papists or infidels can do . reader , study it well , till thy soul is clear and well confirmed ; for the keeping or losing of this fort , is the keeping or losing of thy religion , thy comfort , and thy soul. this following paper was sent me from an unknown person in a letter , which had these words . sir , the business of this paper is to beg a favour of you , of a publick nature — an answer to the inclosed paper , which was sent me from a friend of mine who is a papist , with an earnest desire that i would procure it to be answered . the resolution of which would be of use to us both in the things in controversie between us — i cannot but wonder at the confidence of this deluded people , who though they are so often again and again learnedly and religiously writ against , yet they can with as great confidence and boasting challenge and dare the ministers of truth to encounter and answer them , in such kind of papers , as if their tenets had never been refuted at all : and though i have referred my friend to your books , that will not satisfie ; but he doth as it were goliah-like bid defiance to our ministers , telling me that if any be so hardy , let them answer his papers . the paper followeth . all who call themselves christians are agreed in this principle . that every revelation of god , or whatsoever god says is most certainly true in the sense wherein he intends it . and this is a matter of right on gods part , to have this granted . but all christians do not agree ; and it is the sole point wherein christians differ : whether god hath revealed or said what is proposed to us as his revelation : or as the sense intended by him by that which they all agree to be his revelation . and this is purely matter of fact , ( viz. ) . whether several books affirmed and proposed to us as the revelations of god be truly so . for instance , the old testament affirmed by some to be , and proposed as the revelations of god , are denied by the valentinians and the manichees . the gospels of st. mark , st. luke , st. iohn , and all st. pauls epistles , proposed by some christians as the revelations of god , are denied by others , namely by the ebionites . so likewise several parties agreeing several books to be scripture and the revelation of god , do notwithstanding differ touching the copies , and touching the translations ; some affirming one copie to be true , and one translation to be true , whilst others expresly say , that copy is false , and that translation false . and lastly , several parties agreeing the books to be scripture , the copies true , and the translations true , and to be the revelation of god , do nevertheless differ touching the sense , each party delivering a particular sense of such a text , and proposing such sense , as the sense , and the only sense revealed by god , to be intended by god by that text , and each proposed sense being contrary to the other . it is clear in any difference arising touching matter of fact , there can only be one party which can have the true faith touching that matter , for it is impossible one thing can be a revelation of god and no revelation of god : that one copy , or one translation , or one sense can be true and not true . it is now enquired whether christ hath setled any principle or medium in the world : and what principle or medium it is which christ hath setled in the world , for the determining of matters of fact of this nature . by which unity in faith may be conserved , and christians may with certainty know what is a true revelation of god , which a true copy of such true revelation , which a true translation of such true copy , and what the true sense thereof , that christians may not be carried about with every wind of doctrine . the solution of this is desired to be by fixed and solid principles , and not by tedious discourses ; for the nature of the thing requires that there be a firm principle setled among men , for the final determining of matters of fact. the contents . the papists question to which an answer was challenged . chap. i. of the quality of this question and challenge . p. . chap. ii. the explication of some terms in it . a scheme of divine revelations . what matter of fact is ? of several senses and sorts of certainty : of principles : media : determinations : unity of faith. p. . chap. iii. the briefest and summary answer to the confused question . p. . chap. iv. the many questions confounded in his one . quest. . what are the revelations of god in controversie . p. . chap. v. quest. ii. whether the papists grant all divine revelations to be true . p. . chap. vi. quest. iii. what certainty we have what is a real revelation of god ? where the nature and conditions of objective and subjective , sensible and intelligible certainty are opened ? p. . chap. vii . quest. iv. what certainty have we of the copies . p. . chap. viii . quest. v. what certainty have we of the canonical book . p. . chap. ix . quest. vi. what certainty have we of the truth of translations p. . chap. x. quest. vii . what certainty have we of the true sense of the text. p. . chap. xi . quest. viii . what vnity of faith may be expected to be conserved , by these certainties . p. . chap. xii . quest. ix . what determination is necessary to this certainty and vnity . p. . chap. xiii . what the papists ascertaining medium or determination is , and why we cannot trust our souls on it : where are fourty reasons briefly named , for the use of them that seek for truth , proving not only the utter uncertainty , but the notorious falshood of this determination which is cried up as the only proof of certain faith . ( but i doubt not but many papists that fear god indeed , do practically build their faith on better ground , however this be cried up by disputers ) . p. . errata . page . line . read bulk . p. . l. . r. did . but. p. . l. . r. by clemens . p. . l. . r. superiour . p. . l. . r. certainty . p. . l. . r. be ) is . chap. i. of the quality of this question . sir , § . . you may see by this paper , with the ordinary disputing of this sort of men , that it is not without cause that we have suspected the hand of the papists in many of the defences of the infidel cause , and questionings of the foundations of the christian faith , which this age is troubled with . they have so long plaid the infidels in jeast , till they have made such a swarm of serious infidels , as will prove neither the honour nor comfort of such seducers in the end . i know that this paper it self hath a more modest aspect , but the tendencie of it is the same as of the rest . but i hope god will turn all their endeavours to our advantage , and teach christians bet-better to consider the foundations of their faith ; that they may not only be able to defend it against an infidel or papist ; but , which is of more universal and frequent necessity , to defend it against the inward suggestions of satan , the enemy of christ and us . § . . therefore i think it most profitable to answer this question in such a manner as shall tend not only to silence the caviller , but as may best satisfie such as doubt , and stablish men about the cause it self ; and therefore to be larger , than this imposer desireth , that i may be plain . § . . the fraud which this quaerist is guilty of is manifold , and manifest to any discerning reader . . in the choice of his subject : for he knoweth ( for it 's easily known , ) that it hath not pleased god to make the mysteries of our faith so evident , as things sensible are ; and that the difficulties which are in and about the christian cause , are such , as give advantage to carnal unbelievers , to find many words to say against it ; and that maketh it the hardest work of preachers , to convince unbelievers : or else the gospel had been received by more than the sixth part of the world , before this day . now these juglers would lay all the difficulties which are in the christian cause as such , upon the reformers cause alone , as if all this were nothing to them , but the cause of popery were wholly free from them ; or at least , they could answer such questions better than we can do . and so when such a fellow as hobbs , or benedictus spinosa in his tractatus theologico-politicus , shall stretch their wits to disgrace the scripture and the christian cause , all this shall seem only to fall upon the protestants ; whereas if we could not better defend christianity than the present principles of popery enable them to do , we must confess that the infidel were far hardlier answered than any sectary that we have to deal with . § . . . and his next fraud lieth in casting all the positive defence and proof on us , that he may have nothing to do but assault religion , and manage the infidels objections against us . he offereth not to tell you himself , what their uniting certainty of divine revelations is , and to make it good , but to put you upon the proving task . § . . . and his fraud is evident in the multitude of questions which he thrusteth together into one ; which any man of wit knoweth cannot have one answer ; but must have many as the questions are many . § . . . and yet he will oblige the answerer to avoid [ tedious discourses ] that so if his many questions have not one short answer , he may have the evading pretence , that it is a tedious discourse . § . . . and there is evident fraud in his ambiguous terms ; as his opposing matter of fact only to matter of right , and so making many heterogeneals to fall under matter of fact ; his confused and unexplained use of the terms [ principle , medium , determinining , certainty , vnity in faith , &c. ] § . . . lastly , there is much fraud in his many insinuated suppositions ; as , . that the truth of this proposition that whatsoever god saith is true , &c. is a matter of meer right , as distinct from the rest mentioned as matters of fact : . that the sense of the words is a matter of fact as the truth of them is not . . that papists agree with us that every revelation of god is most certainly true . . that the ebionites , valentinians , &c. who questioned the scripture books were christians ; . that these matters have here a final determination . . that this is necessary to certainty and unity in the faith . by all which it appeareth that this question is intended , or used at least , as a soul-trap , and a fool-trap . chap. ii. the explication of some terms . § . . that he may be satisfactorily answered , these terms must be necessarily explained , and distinguished of , . revelation , . matter of fact , . certainty , . principle , . medium , . determining , . unity in faith . § . . i. either he taketh revelation generally , as containing natural and supernatural revelation , . or specially for supernatural revelation only : because he distinguisheth not , we must suppose him to take it generally : but you will understand the mater the better if i distinguish of revelation . revelation is either i. objective , or the bare proposal of the object . ii. effective illumination of the mind : the first only is here spoken of . in objective revelation we have to consider , i. the efficient cause , viz. . principall which is god. , as the author or first cause of nature , . as the cause of gratious extraordinary light. ii. subservient . i. persons . . christ as man ; the teacher of the church and messenger of god. . his ministers . . angels . . men. . publick . . parents oeconomical . . ecclesiastical . . inspired . . instructed . . magistrates . . private : neighbours and friends . ii. things : considered i. singly . . in the matter , and so they are . signs natural , viz. all gods works . . signs artificial , viz. writings , &c. . signs mixt , viz. vocal words . . in the manner of causing them . naturally , as the works and law of nature . . supernaturally , and extraordinarily . ii. conjunct and duly ordered ; as they make up just evidence . viz. . things in their notifying conditions . . words ; . simple terms , . propositions , . discourses ii. the matter of divine revelations signified ( for the matter signifying is before spoken of ) is , i. beings substantial . created , . the creator . ii. the modes or accidents of beings substantial , which are , . physical and hyperphysical . . moral : especially , . truth , . right or dueness , . goodness . and reductively and by accident , all their contraries . iii. the form of revelation , is evidence , or the notifying aptitude which includeth , . the sense or meaning as true : . as perceptible . iv. the terminus and ends of revelation ( to joyn them for brevity ) are , . the sense and its perception , . external , . internal ; the imagination . . the higher faculties . the intellect and its perception . . the will and its complacencie or displicence . all this goeth to make up divine revelation . and do you think we can give you one only medium of it in a word ? § . . ii. matter of fact , is a phrase sometime used so largely as to signifie the reality of any being , that is existent as such . but ordinarily it signifieth something practised or done as such : if he here take it in the first sense , then the verity of this proposition [ whatsoever god saith is true ] is as much matter of fact as the sence of that proposition . but if he mean the later , neither of them is matter of fact . and yet he saith that the said proposition is matter of right ; as if the truth of a proposition , and gods right to be believed , were formally the same . and yet he saith that the sense is matter of fact . § . . iii. the word certainty is very ambiguous : lest he complain of needless distinction , i will only remember you , . that as certainty is objective and subjective , so it is the objective certainty that we have here to enquire of : but so as it is the means of subjective certainty . but withal to remember that to subjective certainty ( that we our selves may be sure ) there is need of much more than objective certainty , viz. that the soul and faculties be , . rightly disposed : . and duly excited and applied , &c. . of objective certainty you must note , that the word is sometimes taken for meer verity and reallity ; and so the word [ infallible ] is used , for that which verily is , and whosoever apprehendeth it so to be , is not deceived . and so all truth is certain and infallible truth . but usually besides truth , the word certainty , ( and infallibility , ) denoteth the evidence of that truth , by which it is ( not alwaies actually , but ) aptitudinally notified to us . this evidence is either sensible , or intelligible , as the sense or the intellect is to be the perceiver of it . where you must distinguish the physical evidence of the thing or incomplex object , from the logical evidence of complex objects . and here between the evidence of self-evident principles , and of conclusions whose evidence is derivative . but especially you must note wherein it is that certainty of intelligible evidence formally consisteth ; which is in a certain degree of evidence : and . it is not every low degree : for though all truth be equally truth , and infallible , so that no man is deceived that receiveth it : yet we use not to call that certainty of evidence which is apt only to give them some dark probability , and leave the mind in hesitant doubtfulness . . and yet it is not only that degree of evidence ( which must help us to a perfect apprehension , which is to be called certainty : for then no man should be certain in this world . for no man hath such a degree of apprehension , but more may be added to the clearness of it . . therefore certainty must be denominated from a middle degree ; which is , when the evidence is not only true ( for the confidentest apprehension of a falshood is no certainty , ) but also so clear as is apt to give a satisfying , quieting , resolving apprehension to the mind , yea though it should be sometimes molested with some doubts . . and therefore seeing such or none is our certainty here , it followeth that certainty hath divers degrees , as the satisfaction of the mind is more or less : and that we are not equally certain of all that we are certain of . you will find necessary use of these distinctions about this controversie . § . . iv. and what he meaneth by [ principle ] i know not . . there is a physical or hyperphysical principle of being , and there is a natural principle of notification , and there is a logical principle of notification . . our intellective faculties are the natural apprehending principle . . the spirit of god is the supream moving principle of influx . . the intrinsick and adherent evidence of the thing in it self , is the natural notifying principle : which is as various as things are . . the premises as inferring the conclusion are the logical principles of derivative certainty . § . . v. and i scarce know what he meaneth by [ medium ] he seemeth to take it for the same with [ principle ] . there are media essendi which i suppose he meaneth not ( means to make us articles of faith , or to make them true ) ; but rather the media cognoscendi : but these are necessarily more than one . . there are the media by which we hear the word and receive the bible as it is . . there are the media by which we come to understand — the sense of the words . . there are the media by which we know the difference between the several parts of the book , the more certain and the more doubtful , and the different copies and readings , and the different translations . . there are the media by which we know that these doctrines and these books are the same which were delivered to the churches by the apostles , &c. . there are the media by which we know that miracles were wrought by christ and his apostles and other christians in confirmation of the gospel . . and there are the media by which we know that this gospel and these books are true . and all these are not to be confounded , by the simple pretence of calling for a fixed medium or principle . § . . vi. [ determining ] signifieth either the private decision or determining of doubts in the minds of particular persons ; or else the publick decision of doubts as they are managed in the church , by a publick judge . and this either as binding mens consciences or minds what to believe , or only as ruling their tongues , and actions , in teaching and conversation . § . . vii . by [ vnity in faith ] is meant either unity in a general faith ( which they call implicite , ) or in a particular ( explicite ) faith : and that is either a unity in all the essentials of christianity , or also in all the integrals , or also in all the accidentals which are revealed by god. and it is either a secret unity of minds , or a publick unity for communion that is meant . if he think any of these distinctions needless , let him prove it and then cast them by . i am sure confusion is fit to deceive , but not to edifie . chap. iii. the rude and summary answer to the confused question . § . . lest the querist should pretend that by distinguishing i avoid a plain and direct answer to his question , i will here first suppose him to be as rude and confused as his question would imply , and give him such an answer as it will bear . but so as that it cannot be satisfactory to a distinguishing understanding , for whom therefore i shall afterward answer more distinctly . § . . i cannot answer with common sense in a narrower compass than by distinguishing these questions : . how know i the words and bible ? . how know i that this doctrine and book is the same , which was delivered by the apostles to the churches ? . how know i the meaning of the words ? . how know i that this doctrine and these words are of god , ( or a divine revelation ) ? . how know i that they are true ? § . . i. to the first question i answer , that i know that i hear and read the words , and that this bible containeth in it all its visible contents , by my sense ( my sight and hearing ) and my intellective perception of things sensible . and though this be a principle in which the papists agree not with us , i am never the more in doubt , whether i see and hear the words . § . . ii. to the second , i know that this doctrine and book is the same which by the apostles were delivered to the churches , by infallible history ; not such as dependeth on the honesty of the speakers only , and so begetteth but a humane faith ; much less such as depends on the bare authority of the king of rome and his narrow selfish sect or party and kingdom ; but by such history as hath a certainty in it from natural principles , by which we prove it impossible that there should be deceit ; there being so full a concurrence of all sorts of christians , and enemies also , and infallible circumstantial evidence . even as i know that there was such a man at rome as gregory . and gregory . and such persons in england , as henry . king edward . queen mary . queen elizabeth , &c. and as i know that our statute books are not counterfeit : and as your doctors know that the acts and decrees of councils , the works of bellarmine , baronius , &c. are not counterfeit : which is not because the pope or a general council saith so , but by rational evidence of certain history , which leaveth not mens minds in doubt . § . . but i am not equally certain of some questioned books , or readings , ( no nor of the sense of some difficult words ) as i am of all the rest , which being more evident are more past controversie . § . . iii. i know the meaning of the words ( spoken or written ) as you know the meaning of a man that talketh with you , or of any other writings ; as of your councils , decretals , mass-book , bellarmine , &c. that is , by the significance of such words by humane usage from those daies till now , which lexicons , books , and successive practice fully prove . § . . but there are plain passages in scripture which i understand certainly , ( not because the pope saith this is the meaning : ) such are all the essentials of christianity and abundance more . and there are difficult passages which i am not certain of the sense of . § . . iv. i know that this doctrine and the bible containing it as such , are of god , ( or are his word , ) by the spirit attesting and fealing it ; not in the fanatick sense , as they think they have an inward impulse perswading them that so it is ; ( as some papists think the pope and councils know that to be of god which they decree , by prophetical inspiration : ) but , . as to the gospel , the spirit attested it by antecedent prophesie . . the image of gods power , wisdom and goodness imprinted on the scripture , is its essential constitutive evidence , being unimitable by meer man , and that which is its intrinsick self evidencing light : so that a spiritual well disposed soul , may from a sensibleness , tast that it is gods word ; if a bible had come to them by chance and they had never heard of it before . i say that they may do so , if you can suppose them spiritually disposed before : but if not , yet they may strongly suspect that it is gods word , when they read that it affirmeth it self to be so , and that the image of god upon it is so clear . . but the concomitant evidence of the spirit maketh up the proof ; in the miracles of christs life , resurrection and ascension ; and in the miracles of apostles and primitive christians , abroad the world by which the gospel was fully sealed , . and the effected subsequent evidence of the spirit compleateth all the evidence ; which is the spirit of holiness given by the means of this same word to all true serious believers in the world in all ages and nations : which holiness is the image of god himself , and is such a gift as none but god can give , and as god would not give by a doctrine , which he abhorreth as a lie . therefore , . it witnesseth objectively as an evidence ; . and it witnesseth effectively , by inclining the heart to tast and close with and receive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innaturalized word ; as life and health cause a man to know suitable food , by a gust which proceedeth from a suitable nature ; so is it in the new nature and the sincere milk of the word . and indeed though the intellect be the proper apprehender of truth as such suo modo , yet the will is quaedam natura , and hath a natural propensity to good as good , which is natural to it , and is the pondus motuum in the rational soul : and it is not an universal notion , or nothing under the name of good which it thus inclineth to ; but existent good , in some being that is , vnum , verum , bonum , as rada and other scotists well prove . and therefore it hath necessary volitions ( as of its own felicity , &c. ) which yet are free , and not meerly per modum naturae , though natural as being ex sua natura . and this three or foursold witness or attestation of the spirit , ( sometime antecedent , alwaies constitutive , concomitant , and subsequent ) though a holy soul that is suited to it , and hath the witness in it self may most fully and certainly discern , yet another also may discern ; the miracles being intelligible attestations to them , and the beauty of wisdom and holiness in the scripture and in the saints being refulgent and discernable by a stander by , though not as by a possessor . § . . but i have not an equal certainty of all the parts of it , that they are the word of god , because , . all the books , texts and readings are not brought to me with equal historical evidence . . and there are abundance of passages in it which are but accidental to the christian religion which have not the same self-evidencing luster in them as the essentials have . and there is no necessity of an equal knowledge of the parts . § . . the parts which i am fully certain of in the scripture are , . all the essentials of the christian religion ; because , . they are delivered in scripture frequently , plainly , past all controversie of which i will cite your testimonies anon . . because they were as certainly delivered to all christians and churches in the whole world distinctly by themselves , ( twelve years before any of the new testament was written , and above threescore and ten years before all of it was written , ) even in the covenant of baptism , renewed in the lords supper , and in the creed , lords prayer and decalogue , which are the exposition of the covenants , professed by all christians , in all christian churches at every sacred meeting . and these two waies of tradition ( in scripture and by themselves ) are fuller than one . . and all the rest of the holy scriptures in which the full concord of copies , and the plainness of the words doth leave no room for rational doubting . § . . v. i know that all this word is true , because god is true , ( verax , ) and it is impossible for him to lie . for whoever lieth , must want either wisdom , to know what to say , or goodness to love truth , or power to make good his word , and attain his will by better means . but god is perfect in all these . which you seem to grant us . § . . that all things necessary to salvation have been delivered by the apostles to the churches two waies , as by two hands , viz. distinctly by word of mouth , and in the bible , is our doctrine . that more than all in the bible hath been delivered by word of mouth , and this as necessary to the salvation of some men ( i know not whom , who have no more wit than to create necessity to themselves , ) is your doctrine . but yet your famousest contentious doctors confess that all things commonly necessary to salvation are plainly expressed in the holy scriptures . concil . basil , orat. ragus . bin. pag. . [ the holy scripture in the literal sense , soundly and well understood , is the infallible , and most sufficient rule of faith . ] bellarm. de verbo dei , lib. . c. . [ in the christian doctrine both of faith and manners , some things are simply necessary to the salvation of all , as the knowledge of the articles of the apostles creed , of the ten commandments and of the sacraments . the rest are not so necessary that a man cannot be saved without the explicite knowledge , belief and profession of them — these things which are simply necessary and profitable to all , the apostles preached to all — all things are written by the apostles which are necessary to all , and which they openly preached to all . ] costerus in enchirid. cap. . p. . [ we do not deny that those chief heads of faith which to all christians are necessary to be known to salvation , are plainly enough comprehended in the writings of the apostles . ] § . . by the way , hence judge of the jugling of your praters , when they call to us for a catalogue of essentials , or fundamentals , as if no such distinction were to be made . § . . but the ancient fathers talkt at a higher rate ; even as theophil . alexandr . epist. paschal . . cont. orig. biblioth . patr. to. . pag. . [ ignorans quod daemoniaci spiritus esset instinctus sophismata humanarum mentium sequi , & aliquid extra scripturarum authoritatem putare divinum . i. e. not knowing that it is the instinct of a devilish spirit , to follow the sophisms of mens minds , and to think that any thing is divine , without ( or besides ) the authority of the scriptures . ] chap. iv. the distinct questions all implied or confounded in his one . quest . what are the revelations in controversie . § . . i must now for the satisfaction of him if he be judicious , answer his question more distinctly , and therefore divide it into all these questions . quest. . what are the revelations of god , about which our controversies lie . . whether it be true that the papists grant us that all divine revelations are true . . what certainty have we what is a real revelation of god. . what certainty have we of the true copies and readings . . what certainty of the canonical or divine books . . what certainty of the truth of translations . . what certainty have we of the true sense of the words . . what unity of faith may be expected to be consferred , by such certainties . . what determination is necessary to this certainty and unity . and the questions , what principle , and what medium is established , will be answered in these . § . . quest. i. what are the revelations of god about which our controversies lie ? answ. to mention no more , than i needs must , there are three sorts of revelation which we assert and rest in : . of natural production and evidence ; such as is the light and law of nature , in the nature of all things , especially of man himself , as revealing gods will per modum signi . . infallible , oral and historical , traditition : and so , . all the covenant of grace in the sacraments of baptism and the lords supper , with the catechistical explanation in the creed , lords-prayer and decalogue , have been particularly delivered by themselves . . and so the bible hath been delivered to us in the bulks . . written revelation , in the sacred records of the spirit , which is the holy scriptures themselves . § . . of the first , more anon . the second they grant us so far as to confess , . that the said covenant and catechistical principles have had that way of delivery by themselves , as well as in the scripture : but they tell of much more ( i know not what ) delivered the same way , than is in them , and the scripture it self . . yet ( as you see ) they confess that none of that addition is commonly necessary to salvation . the third they grant us ( that all those books which we receive are the certain word of god ) but , . they say that there are more ; . and that we must receive them as such , because the pope and his council , as the only judges , say they are such . of which more anon . chap. v. quest. ii. whether it be true that the papists grant us , that all divine revelations are true ? § . . answ. yes , if you will first take their bare word what are divine revelations , . and will take in this word [ in the sense that god intends them ] . and will allow them to speak contradictions . for thus , . they can tell you when they have a mind , that gods plainest revelations , are none of his revelations . . and that whatever evidence of truth or sense there is in the signs revealing , god intendeth something contrary : . and that that is his revelation which is contrary to his revelation . § . . for instance : the first fundamental revelation of god to man , is unto our senses of things sensible , and thereby intelligible to our understandings : now we cannot get the papists assent that these divine revelations are certainly true : yea , they say that daily they are certainly false . god made sense : god made the intellect : god made the medium , and god made the object . in the lords supper all the sound senses of all men living christians and heathens , papists and protestants perceive bread and wine , by seeing , smelling , touching and tasting . yet the papists say , and their priests swear that there is no bread and wine , and that god by another revelation hath certified us that this revelation to sense and the intellect by sense is false : he that will not swear that there is no bread shall be no priest : he that will not renounce this divine revelation in nature , and all his senses , and all mens senses , is a heretick to be burnt and damned . all temporal lords that will suffer such as thus renounce not sense and sensible revelation , are to be excommunicate , and deprived of their dominions , and their subjects absolved from their oaths of allegiance . all this is in the council of lateran sub innoc. . can. . . and the trent oath and council . is this now a divine revelation or not ? if not , then they that heard christ speak and saw his miracles , and saw him after his resurrection , had none . for their senses might be all deceived if all mens now may . § . . and if god intendeth here the quite contrary to the evidence , even of sensible natural signs , how can they ever prove that he doth not so in his word too , even in hoc est corpus meum , and in every article of the faith , certainty lieth in evidence , and if all the declaring evidence may be false , because of the contrary intent , then who knoweth what is true ? or whether ever god said true to man ? § . . and here revelations are pretended against revelation , yea the superstruct against the fundamental , the consequent against the antecedent , the less certain against the more certain ; yea certain forgery fathered on god , against his certain natural revelations . for , . we are men before we are christians ; we have sense before we have faith . we can have no certainty of faith , but by means of the certainty of sense : for we cannot tell that there is any man or book in the world , nor that ever we saw a letter or heard a word . what then shall we believe ? . and they have nothing but pretended miracles against this constant evident natural revelation . for every priest ( how sottish and wicked soever ) to turn bread into no bread and wine into no wine when he list : for all the priests in the world these sixteen hundred years to do this every week , or each day that they celebrate their mass , publickly or privately , must needs be an undeniable miracle ( if true ) being as much beyond all natural power as raising lazarus from death : and to make these miracles as universal , constant , and easie as gods worship in the assembly , is to turn miracles into the familiarest of gods dealings : and hath not all this need of good proof , to prove gods natural revelations to be as ordinarily and universally false ? . yea , the miracle is doubled , while the accidents remain : they deny them to be the accidents of christs body and blood . if they are accidents then , it is either of bread or of nothing : an accident of bread which is no bread , the quantity and colour of bread which is no bread , or of wine which is no wine , is a plain contradiction . if they be the accidents of nothing ; the quantity of nothing , the weight of nothing , the locality of nothing , the colour , tast , smell of nothing , all these are as plain contradictions . then god must be said by his omnipotence to cause contradictories , and to work constant miracles for that end , and all to prove his natural revelation false . § . . and what cogent evidence bringeth them to all this ? why , hoc est corpus meum ; no more than davids [ i am a worm and no man ] or christs [ i am the vine and ye are the branches ] and pauls [ that rock was christ ] , though paul becometh christs expositor , and three times in the three next verses , cor. ▪ . calleth it bread after the consecration ; and the old fathers as often as edmundus albertinus hath shewed in folio . yet because the foresaid later an and trent council have in the later end of the world , new made this article of the papists faith , by their exposition of christs words contrary to st. paul , all christs fore-revelation in nature must go for falshoods , and god daily worketh miracles to deceive all the common senses of the world , when yet no word or miracle can be believed , but on supposition of the certainty of senses . § . . this , his blind supposition called me to premise ; that you may see how far papists and we are or are not agreed that all gods revelations are true ? and how impossible it is for them to know what is a divine revelation , or when gods meaning is agreeable to his revelations . these are things neer and plain and weighty . chap. vi. quest. iii. what certainty we have what is a real revelation of god ? § . . answ. as i have before partly distinguished of certainty , i will now tell you as to some sorts , what it is that goeth to make up certainty , and then how much and what of this we have . § . . i suppose you to remember that it is not subjective certainty ( in our selves ) that we speak of , but objective ; which may be at hand when men see it not . and that it is not meer truth which we now speak of , but the evidence of truth , or its perceptibility , and that neither the lowest , nor only the highest degree , but any of the various degrees which truly satisfie quiet and resolve the soul. § . . and that objective infallibility or certainty , is . not only that which deceiveth no man which receiveth it ( for that 's the case of all truth ) . nor yet that which no man can be deceived about ( for that is nothing at all , that i remember , unless it be me cogitare , vel sentire . ) . but it is that which , in all its right conditions , may give a man satisfactory , resolving certainty of mind . . to this is necessary , i. that the thing have intrinsecally the requisites of an object . ii. that it have extrinsecally the necessary concomitant conditions . § . . i. to the nature of a perceptible object it is necessary ; . that it be something whose nature is within the reach of the perceiving faculty , and not out of its orbe ( as spirits are to sense ) . . that it have a perceptible degree , or magnitude : for the minima rerum are not perceptible to man. . that it be hoc aliquid , a distinct being , or unum as its called . . that it have a special congruence to the special perceiving faculty : for light must be seen and not heard , and so of the rest . in a word , that it be ens , vnum , verum , bonum , thus agreeably conditioned . and the contraries reductively , or rather the propositions about them . § . . ii. to the accidents and extrinsick conditions which go to make up evidence , it is necessary , . that the object have a due position or site . . that it have a due distance , neither too far off , nor too near ; . and a due medium ( as the air is to the sight and hearing ) . and a due abode or stay ; for neither sense perceiveth motion perfectly swift , nor the intellect things absolutely instantaneous , that have no time of continuance . § . . because objective certainty is relative to subjective , i must add what is necessary to that , i. on the part of sense , ii. of the intellect . i. to true sensible perception it is necessary , . that the sensitive faculty of the soul intend the business : else the organs will be as a lute not touched : as we see in hard students , that hear not the clock at hand . . it is necessary that the spirits which are actuated in sensation be present and sufficient for their part . . it is necessary that the organs be in a competent soundness . . it is necessary that it be the proper organ that is used which agreeth with the object ( not the eye to hearing , &c. ) . that the sense be not oppressed by impediments . ii. and further to intellective perception , . of things sensible ; it is necessary , . that the thing be truly perceived by the sense , . and truly imagined , and therefore that the imagination have a competent soundness ; . that the soul be attentive to to the matter , and not alienated : . that the internal sense , imagination and sensitive-memory be in a fit state of vicinity , conjunction or union for the intellect to operate on and with them . . that the intellect it self be in act , according to its formal virtue . . but to the intellection of our own immanent acts of intellection and volition , there is no more necessary but that such acts be ; and then we can intuitively perceive them . . and by easie collection , the intellect without further help of sense can gather , that [ i that understand and will , am sure i have a power so to do : for nothing doth that which it cannot do : and hereby i apprehend that there are intellective volitive agents , and what they are ] . § . . it is here supposed , that god hath not a voice to speak by as man hath ; but yet that he can cause a voice at his pleasure , either by the use of a creature , that naturally hath a voice , or by the motion of other creatures , a thousand waies , of which it is not needful for us to be acquainted . § . . when god revealeth his mind , not by voice , but by inward inspiration , it carrieth its own notifying evidence with it , which no man can formally conceive of , but he that hath it ; but this is the case of prophetical persons only , and not of us . § . . in this question , how to know that a revelation is of god ? it is supposed that the revelation it self , that is , the notifying sign , whether voice , writing , or other act or thing , be known already , for we must first know that such a thing really is , before we can know whence it is . and this is afterward to be spoken of . § . . and here it is not enough to know that god is some way a cause of that act , voice or writing . for no doubt but he is a universal cause at least , of all the real beings , and actions in the world : but we must be sure that he is the determining cause of this special and individual act or thing as such ; so as that he may properly be called the author of it , and it be called his work . § . . and here ( negatively ) . we have not sensible evidence ascertaining us , that these words or signs are the word of god. sense is not the perceiver of this , as it is of light , heat , motion , &c. § . . . therefore neither doth the intellect perceive it , by the sense , as it doth these sensed things forementioned . § . . . nor is it the object of immediate intellective intuition , or known as we know the acts of the soul it self , by immediate perception , as that we think , know , will , and feel . § . . . nor do we ( alwaies at least ) know it as we do self-evident principles , which a man using reason about them , cannot choose but understand . § . . . nor are all the parts of divine revelations , notified to us with equal certainty , nor altogether by the same media ; nor are they all of equal necessity to be known to be divine , and so to be believed . § . . but ( affirmatively ) . we know these revelations to be divine , as we know the truth of conclusions , by virtue of the evidence of their premises . . and this variously , as the consequence is more or less evident and certain . § . . . supposing that we are certain that there is a god ; ( whether as a self-evident principle , or as the certainest of conclusions ) and so that he is perfect , and therefore true , we are certain , as of a most neer and evident conclusion , that all gods works are his revelations to man ( which are within our reach ) : that is , that they are signs by which god revealeth himself and his will to us : the glass in which he must here be seen : the divinity of this natural revelation is past doubt : but all the doubt is of the sense of it . § . . . there are naturally evident verities in the scriptures , which upon the first considerate hearing we may be sure are true : as that there is a god , that he is one , that he is infinite , perfect , most powerful , wise and good , the beginning , governor and end of all things ; that he is our owner , actor , ruler , benefactor and end : that we ought to love him , please and obey him , above all others , with all our hearts and powers . the whole body of the necessary law of nature is there conteined ; and so is known by a double revelation . § . . . there are other points which are so greatly congruous to the common experience of mankind , as that they have also a certainty in the thing from that experience ; as the common pravity of mans nature , and the great necessity that we have of deliverance by pardon and sanctification ; the malice and endeavour of devils or evil spirits to tempt us from god , and destroy us ; the need of gods continual help against them and our selves , with such like . and these also we have a double revelation of . § . . . the principal part of the supernatural revelations , are so exceeding congruous to those which are of natural and experienced certainty , and are so aptly adjoyned to them , and have so divine a design and tendency apparent in them , as that they are the more easily believed . § . . . and the main frame of the book hath so much of the same spirit and design , and is adapted to the communication of these principal parts ( that is , the essentials of christianity ) and thereto so compaginated , as that the belief of the said estials , maketh it the more easie to believe that the whole system of books is of god. § . . . but where we are uncertain of any thing whether it be really a part of that book or system ( as some questioned books , some various readings , some texts whose sense is not understood ) we must needs be equally uncertain whether those be the word of god. § . . . but that medium which ascertaineth us that these supernatural revelations are indeed divine ( i mean the proper truths of christianity ) must be something , which is lower , or is notius & prius cognitum , better known than christianity , and known ( in order of evidence ) before it . for all proof of conclusions must be from something first and better known . § . . . these things which are sooner and better known than the supernatural revelation , can be nothing but natural revelations , by gods works in the nature of things compared , and our natural experience . for there is nothing else antecedent to be a medium of proof . the forementioned natural verities , about god and holiness carry their own evidence with them , either as first principles or as certain conclusions ; and the essentials of christianity have a self-commending goodness , which rendreth them sweet to a man that is already a true believer , and desireable to all truly rational men , and the congruencie rendreth it credible , supposing further proof . but that really the incarnation , deity , life , satisfaction , resurrection , ascension , offices and coming of christ , are truth , with the trinity of persons , and such other points , must be proved by some more notorious medium , proving that they are divine assertions ; which must be some natural verities . § . . . therefore the ascertianing inference must be this , that if this be not a divine revelation , then some certain natural verity must be denied ; ( which at last will amount to the denying of a god. ) § . . . here the matter of fact is supposed to be known by sight and other senses to the first christians , and the first churches , where christ and his apostles , and multitudes of other christians wrought them . and to be known by certain history to those that saw them not ; and the existence of the persons , words and books is supposed known the same way . and on this supposition , we infer that [ these impressions of divine power , wisdom and goodness , set upon this doctrine : and all these miracles by christ , and multitudes of his servants wrought , in attestation of it , and all this sanctification of all true believers by this word through the world , are either done by gods will , or against his will. if they be done by his will , he is the author of them and approver : and seeing it is evident that they are to the common capacity of mankind , so notorious a signification that god is the author or approver of that word which be so evidently and wonderfully attesteth , if yet this word prove false , mankind is unavoidably deceived , and governed in the greatest concernments and business of all his life by this deceit . for he hath no principle , no means left him to know that these are not divine attestations , nor to disoblige him from judgeing them so to be . but if god shall thus necessitate mankind to a false belief and thereby govern him , while in nature he hath taught man to value truth and hate lying , he must do this either for want of power to do otherwise , or for want of wisdom to do otherwise , or for want of will and goodness to do otherwise . and if he wanted any of these he is not god. or if he govern not the world himself , but permit some evil spirit to do all this ; he is not god. for to be god is to be the supream governor , and to be every where , the nearest universal agent . ] these consequences being plain , ( though there are vain objections which i must not stay to answer ) we certainly infer : there is a god who is the perfect governour of the world , and therefore is gracious , true and iust ; and therefore doth not rule even the best of men by unavoidable deceit and falshood : and therefore this word is true which he so notoriously owneth and attesteth as aforesaid . § . . and hence it is that we take our selves bound about the sacrament to believe that all mens senses are not deceived ; because if they be , man hath no remedy : for god hath made our sense the perceiver of things sensible ; and if it be not a certain perceiver , we have no certainer nor other about those objects . and if the apprehensions of sense be uncertain , ( having all the natural requisites ) then all gods miracles by which he attested the word , ( as well as the word it self ) are so : and if it be not contrary to gods perfection , veracity and justice , to deceive all mens senses in the sacrament , we cannot prove it contrary to them to deceive them by miracles . § . . as an unbeliever is not so well disposed to receive the gospel as a holy person after is , and recipitur ad modum recipientis ; so usually a more wavering belief goeth before a fuller certainty : and the holier and more experienced any man is , the more he is certain of the truth of the gospel , because he hath the witness in himself , in the gust and certain effects of it : but yet there is that evidence of truth which preachers may and must use to the conviction of infidels , to bring them to true belief . § . . the holy scripture containing all the divine revelations belonging to religion , compleatly , essentials , integrals and accidentals ; the parts of it are not of equal necessity to us . all that truly have the essentials in head and heart and life , shall be saved : yea though culpably they understand not other points as plainly revealed , and so believe them not to be divine . for this is the covenant of grace : no wonder then if many less necessary parts are less evident . § . . we have a fuller evidence that all these miracles , prophesies and subsequent operations of the sanctifying spirit , do attest the new covenant , and substance of the gospel , than we have that they attested every book , ( e.g. the chronicles , the canticles , &c. ) or that they attested every phrase , method , yea or the truth of every word of the penmen , so as that none of them could through oversight or forgetfulness , misrecite a name , number or circumstance . though we have here sufficient satisfaction , yet not so full a certainty as we have of the doctrine of the gospel , which the apostles converted the world by preaching of , before the new testament was written ; and which in the sacramental covenants , the creed , lords prayer and decalogue and catechisms , was distinctly by it self delivered to the churches ; and so cometh to us by a double way of tradition . chap. vii . quest. iv. what certainty have we of the copies . § . . answ. the same that we have of the statute books in england ( save that the recorded originals of some laws remain ) and the same that you have of the copies of the most certain councils , and authors extant . § . . . they are delivered to us by men of so many countries , minds and interests , as could not possibly agree to falsifie them , in the substance , and in those points in which the copies agree . § . . . they were constantly read in the holy assemblies through the christian world , and by private christians , and especially all teachers : and therefore any great depravation could not grow common . § . . . the copies all over the world , of greatest antiquity , still agree so far as is aforesaid ; and the commentaries of the fathers , containing the text , with all the citations , are the same in the main . so that we have a historical certainty of the copies so far as they are commonly known to agree : which the old translations also confirm . § . . the words in which they disagree , though many , are such as no article necessary to salvation dependeth on : and are plainly the errors of scribes , and not of the holy penmen . § . . in the points where any late or inconsiderable copy differeth from the generality which have evidence of antiquity and concord , that singularity , is no cause of doubting . § . . many slips are such as the context will sufficiently detect . § . . in all those points where the copies so differ , as that it cannot be proved which is the truest , by certain proof , we can have no certainty : nor is our uncertainty of any danger to us . chap. viii . quest. v. what certainty have we of the canonical books . § . . answ. . of all those canonical books which the christian world now commonly receiveth , there is the same certainty by the same means , which i before mentioned of the copies . the doctrine of them was spoken of before , it being that divine revelation which god hath attested as was opened . we have the certain history and tradition of all ages from the first common notice and reception of them , agreeing which are the true books . § . . . but yet even of these canonical books agreed on , the evidence of divinity is not equal . for , . some of them have . more evident impressions of gods image upon them in the matter than others have ( as the psalms more than ruth , the chronicles , &c. the doctrinal books more than the genealogies , chronologies , particular histories , ) . god did confirm some more notoriously by miracles and publick attestations than others : so moses his words , had more confirmation by miracles than ruth , chronicles , ecclesiastes , canticles , &c. . some have had a fuller testimony by tradition than others ; as the pentateuch and psalms , more than the chronicles , part of daniel , &c. . in all these respects , the new testament cometh to us with fuller and clearer evidence than the old : as being of later date , and so the historical proof more discernible ; and hath more clear impressions of divinity , and was confirmed by the most notorious multiplied long-continued miracles , and by the most notable effects of holiness in all true believers , &c. and indeed its attestation to the old testament is not our weakest proof of its divinity . § . . there is less doubt of those few books of the new-testament , which were unknown or doubted of but by some churches for a time , than of those which are controverted as belonging to the old. § . . as to those books which he saith the ebionites and valentinians denied , they have as full historical proof as any ; and those that denied them denied christs resurrection or some essentials of christianity , and were no christians , but mad-brained factions withdrawn from christians , ( the valentinian gnosticks in their whole heresie , plainly shewed themselves crackt-brained fanaticks , as irenaeus and epiphanius describe them , ) so that for number , quality and cross-interest their exceptions were not any considerable discredit of the history ; and indeed but excite the christians the more carefully to examine and preserve their canon : nor were their exceptions so much against the matter of fact ( whether mark , &c. wrote those books , ) as about the divinity of them : and were but of the like nature with all the turks , heathens and other infidels exceptions against the whole gospel . § . . and as for those apocryphal books which are in controversie between the papists and us , some protestants say that they are certainly none of gods word , and some that it is utterly uncertain to any man that they are his word : and let the papists who assert the certainty that they are , give us the proof of it , and we will thank them . till then our denial or uncertainty of those books , maketh no alteration in the great and necessary articles of our faith . chap. ix . quest. vi. what certainty have we of the truth of translations . § . . answ. . those that understand the original and the language into which it is translated ; have a certainty from the known signification of the words , answerable to the degree of their skill in those tongues . the signification of the words is certain to them by infallible tradition . the use and sense of the words in hebrew and greek is known by lexicons , and the constant use of authors , and by the confession of all parties , friends and enemies , and by present use : so that as your priests understand a true translation of any latine , greek or hebrew author , ( cicero , plutark , demosthenes , antonine , maimonides , &c. ) by the same means do the learned know a true translation of the bible . § . . in the essentials of christianity , and all the necessary articles of faith , the ignorant themselves have an infallible certainty that the translations are true , so far as that all that is necessary to salvation is contained concordantly in them all . . because it hath pleased god to deliver all those necessary points , in various words , distinctly by themselves by all baptizers and pastors of the churches , as is aforesaid : with which the scripture translations do agree . . because there is a natural impossibility that men of so various minds and interests as all the translators , and all the defenders of those translations , should agree till this day to deceive the world , and not be discovered . § . . and by the same evidence it is certain to an unlearned man , that all other plain points in which the translators agree , are truly translated : though the knowledge of it in lesser points is not so necessary . § . . and thus ( and no other way ) both unlearned protestants and papists , that cannot read , must know that there is a bible in the world , and that the priests do ordinarily read truly that publickly read it to them , and that there are canons of councils in the world , &c. because it is not possible , for so many men of cross interests to agree in feigning it , without detection . § . . there are some passages in some translations so palpably distorted to the translators interests and ends , as that the text and context to the learned , and the common agreement of the world to the unlearned , may notifie the error . § . . there are many passages or words so difficult , about which translators differ as that few or none are certain which of them is in the right . and this uncertainty is of no danger to the church or to mens souls . chap. x. quest. vii . what certainty have we of the true sense of the text. § . . answ. this question is partly the same with the former ; for to translate is to give the sense of the original , in other words . the sense is either , . the sense of single terms ; . or the sense of propositions and sentences , . or the sense of many sentences conjunct in method . § . . the first is known to translators as is aforesaid ; as you know the sense of all words of all languages ; by common usage and common tradition . the second is made up of the first by common reason ; as a sentence is made up of common words . he that understandeth what these words [ repentance ] and [ is ] and [ necessary ] signifie ; may know without a pope , what this sentence signifieth [ repentance is necessary ] . the same is to be said of divers sentences conjunct . the sense is known by the way that men learn to talk and to understand one anothers speeches . and as you understand baronius , bellarmine , the councils , or any of your priests ; even by the common acception of words , and reason setting them together , as man from his infancie is taught to reason . § . . but as infants understand not common talk till they are taught , nor children and untaught persons so well as men and scholars ; so the plainest things in scripture require some use and consideration , and teaching to the understanding of them : much more the harder parts . and god hath made it the duty of parents to teach the scripture to their children at home and abroad , lying down and rising up , deut. . & . without asking the pope the sense of it : and god hath appointed the elder and wiser to teach the younger and more ignorant , and especially pastors and teachers , to teach the world , and instruct their flocks , to understand the word of god. not barely to rest in their opinion and words , but to shew men the same evidence which doth convince themselves . which teaching is not a final iudging . § . . but yet where the teacher knoweth what the learner doth not , the learner must have the humility of a disciple , and not set his untaught wit conceitedly against his teacher , and wrangle before he understandeth ; but must judge his teacher ( whether it be grammar , logick , or theologie , words or sense , that he teacheth him ▪ to be wiser than himself . else why will he be his scholar ? and so he must believe him as a fallible man , with a humane faith , in order to his attaining of a proper certainty . § . . but there are in scripture many passages so exceeding difficult , that we have no certainty of the sense ; and some that only a few extraordinary students have a certaintainty of ; neither protestants nor papists further understanding them . and this is no disparagement to the scripture , nor hazard or injury to us . chap. xi . quest. viii . what unity of faith may be expected to be conserved by our foresaid certainties . § . . here are two questions for haste included : i. what unity in faith may be expected ? ii. what certainties are necessary thereto . § . . i. to the first , . a unity in all the essentials of the christian faith , is already existent among all christians in the world ; for they were not christians if they agree not in all essentials of christianity . § . . . a vnity of faith in the integrals of christianity is desireable , and so far hopeful , as that the wiser all christians are , in the more of the integrals they will agree . but here will never be an universal concord or unity , any more than in mens age , strength , stature and complexions : this paul openeth at large , cor. . & rom. . & , &c. § . . . a perfect vnity in the common knowledge of all things in scripture , or all the revealed accidentals of religion , will never be found between any two persons in this life ; because that no ones knowledge is perfect . § . . ii. from hence the other question is easily answered . . to a unity of christians as christians , or the body of christ and church universal , and of necessity to salvation , no certainty is necessary but of the essentials of the christian religion . . to the more comfortable progress , and the melius esse of christians and the churches , as great a concord and certainty in the integrals of christianity is needful , as the degree of melius esse doth require . . to mens peaceable and comfortable communion in christian societies , an unity and consequently knowledge of the points of christian love and holy communion is necessary . . to our heavenly union , heavenly perfection is necessary . § . . but to insinuate that a certainty of the sense of all the scripture , or all that god hath revealed to us objectively , or of all that popes and councils determine , is necessary to that unity of faith , which maketh all christians to be christians , and one body of christ , is but a cheating trick , which is against scripture , reason and their own doctors . chap. xii . quest. ix . what determination is necessary to this certainty and unity . § . . answ. . gods determination of the object , by verity and evidence , and his helping the faculty in determining it self in act , is necessary . § . . . the inward true determination of every mans own perceiving faculty , ( sense and intellect ) is necessary to his true perception . § . . . a parent , schoolmaster , senior , and pastor , must tell the scholar their own judgement , and then open to him the evidence of truth . § . . a magistrate or other superiour ( parent , master , &c. ) hath a determining judgement , under god and his laws , in order to the ends of their proper government ; and no further . that is , they are the only publick judges in their society , who shall be punished or not punished by the sword ; restrained or encouraged , as teaching false doctrine or true . but this is not an absolute and unregulated power . if they determine contrary to gods word , they sin , and bind not me to obey them though i am bound to continue my subjection , and not to resist . § . . even so it is with pastors in the church , who have power to try particular mens cases , and judge them according to gods word , and that only in order to the ends of their society , which is holy communion in love. § . . but this much power ( as it supposeth the sense of the law , and declareth it only as far as the decision of the particular case requireth , and not an universal regulating determination which hath the nature of an universal law it self , so ) it belongeth to none but true pastors of the church , and that only within their proper charge : and if any one will do as the pope , who will be ruler in all churches of the world , his usurpation maketh him a sinner , but not an obliging determiner . § . . and thus you have our answer to all his questions , which he thrust into one , as plainly and distinctly as i can well speak . and because his snare lieth in putting you on the deciding of all these cases , while he doth nothing to it himself , that so he may destroy where he cannot build , and so would make the world believe that they have a greater certainty in all the cases propounded than we have , i will next try their certainty compared with ours and shew you the difference ; and withal i will tell you why we use not their medium and take it not for any certification at all . § . . but withall professing that if i knew where to find that man or company of men that i could be sure could infallibly certifie me of all the doubts and difficulties in the matters of faith , it would save me such abundance of labour in my long studies , and so gratifie my love of ease , and my earnest desires of the greatest certainty in these greatest things , that i would spare no possible labour and cost to find out such an oracle : and i wonder not that slothful men had rather conceit that others ( by number or prerogative ) are certain , and so to trust upon a common faith , than to search and pray till they have a certainty of their own . chap. xiii . what the papists ascertaining medium is , and why we reject it . § . . though i will not intitle my answer as mr. pool doth his book , the nullity of the romish faith , yet you might be ashamed if you have any modesty lest , to go about still with confident challenges with the same case , whilest neither that book of his , nor his dialogue , nor the many in which i fully answer this very question , have any reply . and indeed i have said so much to this point already , that without repeating the same things , i scarce know what is yet to say . almost the whole book called the safe religion is of it ; but most directly all the third part : where pag. , . i briefly and plainly give you the grounds and resolution of the protestants faith . and pag. . and forward i shew you the lamentable difference among the papists about the resolution of their faith . and pag. . and forward i give you abundance of unresistible arguments to prove , . that it belongeth not to the pope and roman church to be the judge of scriptures to all the world . . that they are not infallible . . that our faith must not be resolved into their infallible judgement . and in my reasons for the christian religion ; and in my more reasons for it , and in my life of faith , i have fully opened and desended the reasons , resolution and certainty of our faith . but seeing their impudency and designs are such , as that nothing of this must be considered ( though they are referred to it , ) but they must lay snares for souls , by canting over the same things , and calling out for that answer which they will not take notice of when it is before them , some more they shall have , for the sake of those whom they would deceive : but in great brevity lest i tire the reader by repetitions of things that have been so often said . § . . though the papists are disagreed greatly among themselves in this matter , yet the most prevailing opinion is , that it is upon the authoritative determination of the bishop of rome and a general council if he approve it , that all christians in the world must have the certainty what is indeed the word of god : and men must take all for certain which is so determined of , and no more : even because this authority hath so determined : and that this is to believe by the common certain faith of the church , when otherwise men must have but an uncertain private faith of their own : and consequently that he that will convince an infidel and convert he world , must first make them believe that the pope and council are authorised or enabled , to determine judicially ( and not only to teach by evidence ) what is gods word and what not , before any thing can be certainly taken for gods word ] § . . the difference between the papists opinion and ours , for brevity sake , shall be included in our reasons against their pretended certainty : which are these . reason i. we have another certainty already by notorious evidence of many things in your present question . and must we quit all that certainty , to take the same things only on trust from your pope and his council ? we cannot do it ; because some evidence is cogent , and the intellect is necessitated by it : must we not know that [ thou shalt love god and thy neighbour ] is gods word , by its proper evidence ? we have the witness within us ; we see on all true christians that holiness wrought by this gospel , which god will not use a lie to effect ( even to save men from sin , and recover the hearts of men to himself , and repair his image on mans soul ) . must i needs give the lie to this evidence till the pope speak . he that loveth god may be sure by inward perception ( yea intuition if ocham say true ) that he loveth him ; and consequently is beloved of him ; and this gospel wrought it . must i not know that [ he that believeth shall be saved ] is truly translated out of the original , till the pope determine it ? must i believe no grammar , no lexicon , no antient author , no jew , no teacher of greek or hebrew , no vulgar use , concerning the sense of words till the pope determine it ? must i not know what the baptismal tradition of all christians in the world doth tell me , that we must believe in god the father , son and holy ghost till i know that the pope determineth it ? must i not receive the creed , lords-prayer , or decalogue by all other evidence till his word cometh in ? then i must throw away certainty for uncertainty ? ii. your own party do not thus receive all in your question . they teach and learn the hebrew and greek grammars , and the rules of translating , and criticize upon the text , and search after the copies to discern the best by intrinsick characters , and by comparing them , as any man may see who readeth all your gramarians , criticks and commentators : and yet must we know translations and copies only by the popes determination ? iii. your own popes ex cathedra have given the church various translations : that edition of the vulgar latine made by sixtus . and that made about two years after clemens . differ in so many hundred passages , and abundance of whole verses and sentences , that if a bible be a divine revelation , one of them shamefully erred about divine revelations , or de fide . see dr. iames his bellum papale , and its defence against gretser . where then is your certainty ? iv. you are utterly uncertain and disagreed among your selves , who it is that hath this ascertaining determining authority : you say it is your church : but some say that the infallibility and power is in the pope alone , in cathedra . some say it is a general council though the pope dissent : some say that the pope and council must agree : and some say that the church essential of all countries must receive the decrees before they are infallibly ascertaining . and who can be certain of gods word by an authority which is it self so uncertain ? see the proof in safe relig. p. , , . v. your own sentence condemneth your own judges as uncertain : general councils ( as constance and basil ) have concluded that popes may err in matters of faith : yea accused and condemned them as hereticks , if not infidels . and shall we not believe a general council in matter of present fact , and yet must believe them what is gods word ? and that one council hath condemned another , and popes have condemned councils , i have ibid. proved at large . and if popes and general councils distinct are deceitful , how shall we be sure that two false parties when they meet do make one true one ? vi. popes and general councils have often erred from the faith ( as our church of england truly asserteth ) : and therefore we are not sure that they never will do so more . bellarmine himself noteth about fourty popes charged with error or heresie . liberius subscribeth the sentence against athanasius , and received the arrians to communion , and subscribed the sirmian faith , hane ego libenti animo suscepi in nullo contradicens : see his epist. . in binnius to. . p. . and his notes on it . see more in my safe relig. p. , &c. and of councils , p. , &c. the sixth general council at constantin . approved by pope adrian and by the seventh council , hath many errors , as have many others there instanced in . what certainty then can they give us ? vii . the ancient christians and churches received not the certainty of their faith upon the authoritative determination of a pope and council . therefore there is a certainty to be had without it . the churches that paul or any apostle converted , believed not at first upon the authority of a general council , nor of a pope . till the council of nice , for above . years the world was without a general council : and were they without faith ? frumentius and aedesius that preached to the indians and all other christian preachers that then converted souls took another course . they did not first convince men of the authority of a pope and general council to tell them what was gods word , before they brought them to believe it . viii . scripture it self never mentioneth this method or evidence : and would it be silent of the only way of certainty ? it never saith to the world [ you must know by the judgement of peter , or the pope and a general council what is the word of god ] did christ forget it ? ix . the ancient defenders of the christian faith did all go another way : iustin , tertullian , athenagoras , tatianus , minutius faelix , arnobius , lactantius , eusebius in his two first volumes de praepar . & demonstrat . augustine , and all such writers , seek to prove our faith by other evidence , and never say [ the pope and a general council are the only ascertaining declarers of it . ] x. our proof of the matters of fact is incomparably more certain than yours : for , . as to the power of judging , we maintain a concurrence of the peoples discerning iudgement , the pastors teaching or directing iudgement , and both magistrates and pastors deciding and governing judgement , not to be the only determiner of mens minds de fide , but to rule the publick doctrine and communion of the church according to gods foreknown laws . and as to the truth of copies , miracles , and the actual delivery of the gospel in the scripture , and in the distinct catechistical articles aforesaid , we rest on tradition which hath a natural infallibility , and not a pretended authoritative iudge . your tradition receiveth its credit from pretended power to iudge , which all the wise men in the world will deny till it s proved . our tradition hath its credit from a natural impossibility that the history should be false . i have shewed you the proof of this in my more reasons for the christian religion and else where : if you will not read them there , i know not whether you will read them here , and therefore will not write them again . we have all your evidence which is evidence indeed , and far more with it ; and as hierom saith , the world is more than the city . your tradition is that of a popes judging power only as some say ; and of a pope with his council as others say ; and of the pope with his subjects as your few moderate latitudinarians say ▪ you are not above the third or fourth part of the christian world : if you deny this , your impudent lying may cheat a woman that never read the state of the world , but will shame you the more with learned men : and is not the tradition , . of all the christian world for . years before there was any general council , . and of all the christian world since ( even greeks , armenians , syrians , copties , abassines , and all others ) more than the tradition of a pope and a few inslaved priests ? the council of trent had for a considerable time but . bishops , even when it set up your tradition as a supplement to scripture . and is the pope and these . of equal historical credit to all the christian world ? . yea our history takes in hereticks , yea and infidels and heathens too so far as they have left us any testimony of these things . even a pliny , a celsus , a porphyry , a iulian , and any other the bitterest enemies : because we prove it impossible that so many men of different countries , and no converse , and contrary minds and interests , should confederate or agree to deceive the world , and be undetected in such a matter . and what is the pope and . or two hundred prelates ( most of italy ) to such historical evidence as this ? o that you could lay by partiality and base selfish respects but for one day or hour ? what if the question among us were whether ever paul was at rome ? or iustin wrote his apologie ? or origen was a professed christian ? or constantine the great professed christianity ? or whether the writings of iustin , tertullian , cyprian , augustine , &c. be true or spurious , &c. whether do you think that the intrinsick and extrinsick evidence , with the consent of all the world that knew them , christians , hereticks , heathens , &c. be not a more satisfying evidence of truth , than if a pope of rome and his council should say , so and so it was , ( as liberius condemned athanasius , ) without or against the rest of the world ? if the question were whether ever there was such a man as gregory the first or seventh , or such a man as luther , or as charles the great , or car. . or king iames in england , or such a thing as the french massacre , &c. is not the current uncontroled self-evidencing history of these matters , more certain than if the pope and council of trent only had told us of them ? and we have all your valid testimony in , with ours . as you are part of the witnesses that received the scriptures , and as you have among you the teachers and professors of them , or have any other evidence of their truth , besides a pretended power to iudge for all the world , you are a part ( and but a part ) of our historical witness . and cannot the pope and his council tell us as credibly whether homer , virgil , ovid , cicero , were ever in the world , and their writings be not spurious , as they are part of the world that hath credibly received it , as if they pretend a power to judge infallibly whether it be so or not ? xi . it is an injury to god for such arrogant fellows to pretend that he hath entailed on them a power to do that , which he enableth men by natural means to do as well and better without them . as to pretend that god hath given them a judicial power , to tell us whether the statutes of england are true or spurious ? whether ever there were such kings or parliaments as made them ? &c. doth not the certain historical tradition of the world suffice for this without a supernatural power ? if you say that soul-concernments must have more certainty than bodily ? i answer , . the more impudent are you that would give us less . . the nature of the matter alloweth ordinarily no more . as sense told the seers of christs and the apostles miracles that they saw them , and the hearers and readers of the gospel that they heard and read it , so all the difference between their way of faith and ours is , that what they took by their own sense immediately , that we take by a concatenation of successive senses and tradition historical by currant proof . . you your selves find you have no more certainty that the scripture is not a forged writing than you have that there was such a man as king iames in england , whatever you pretend : . do you not know that you must resolve even your pretended authoritative certainty into our rational historical certainty . he that knoweth not that ever there was a pope , ( e. g. greg. . innoc. . clem. . ) or that ever there was a council ( e. g. of trent , lateran ) knoweth not what they determined : but how know you what popes and councils you have had but by common historical proof . do you believe it only by the iudicial decrees of later popes and councils ? xii . if the pope and his council know the certainty of these things , it is either by evidence and history as all men may do , or by inspiration . if by historical evidence , it is extant before : if by inspiration , let them prove themselves to be prophets : either by their prophesyings , miracles , or other evidences , that may satisfie a man that is not mad . xiii . alphonsus a castro tells us , some popes understood not grammar , and common history tells us what lads and ignorant fellows divers of them have been ; and their own writers and general councils tell us how horridly wicked many of them have been , ( as ioh. . eugenius and other damned as hereticks by councils : and honorius the monothelite , &c. ) and is it probable that god should inspire to infallibility , hereticks , ignorant fellows , debauched wicked men , and work a miracle to teach them to know that infallibly which they knew not at all ? when the scripture and nature tell us how he abhorreth such men . xiv . they give us no proof of their infallibility ; either from any promise of god antecedently , or subsequent effect : how then shall we be sure of it . xv. it is impossible for us to know who is a true pope : and is every man that will call himself pope , or only the true ones possest with this infallibility ? if all ; then one of our bishops may have it when he will : if not , no man can be sure of gods word for want of being sure who is a true pope ? read but what a plunge poor mr. iohnson , alias terret , alias &c. is put to , as to the questions about what makes a pope in his answers to me , and you will see how they are bewildred : their fourty years schism , in which there were divers pretended popes , and the uncertainty who is the true successor to this day , especially since eugenius was deposed as a heretick by a general council , hath left this matter unrecoverably uncertain . if electors give the essence , people , priests , princes , prelates , cardinals , have been electors by turns . if consecration be necessary ; it must be by an inferiour , and no man knoweth by whom , and some have been popes unconsecrated , and their power defended . if the churches acceptance be necessary , no man knoweth in many schisms which had the greater party ; but certainly neither had the church . xvi . it is impossible to know which have been true general councils : and therefore impossible to know which of their decrees are gods word , and the churches faith . they are utterly disagreed of this among themselves . bellarmine and the papalines tell us it is those only that are approved by the pope , ( and so if all the christian world had no more wit than to send their bishops from all parts of the earth , to sit as long as the council of trent did ( divers popes reigns ) it is in the popes power whether they shall be approved councils when all is done ) . but how know we which are approved ? is it by the decree of other councils ? no : none hath ventured to determine it . it is therefore by common historical evidence : and so your faith must be thereinto resolved . and yet here history faileth you . how many councils are controverted ? bellarmine will partly tell you . what wanted ephes. ? what wanted that at basil ? and many more such , i have elsewhere debated . xvii . there never was a real general council in the world ( unless you will call the twelve apostles one . ) this is the great cheat of the papists : which i wonder all men that ever read history do not see as plainly , as any lie in history can be seen . was it not the romane emperours that called the councils ? had they any power out of their own dominions ? were not all the patriarchs only in one empire ? is their jurisdiction mentioned in the concil . nicen. any further extended ? read in binnius surius or any others , the subscribed names to all the councils , and then peruse the maps and topography of the roman empire and the notitias episcopatuum ( even aub. myraeus famed for a feigner ) and you will see that all the councils were made up of the subjects of the empire alone , or such as had been thereto accustomed while they were their subjects , ( and but few of them , ) unless some odd bishop that no man knows what he was : indeed when scythia and persia wanted help , they placed a bishop in an imperial city neer scythia ( as tomis ) and persia , and gave him leave to help the country as far as he could , and called him bishop of scythia or persia. but what is this to a true general council representing all the churches in the world ( on the terms as dr. holden honestly requireth . ) if you have a mind to laugh at the mans ignorance in cosmographie you may read mr. iohnson , alias terrets reply to me ( which i am not so idle yet as to answer , ) confuting me by instances out of thracia and such like . but the thing is most evident in history that as the scots call the meeting of their ministers a general assembly , meaning of that kingdom , and not of all the world , so the councils in the empire were called general , only as to that empire and not to all the world : which i am ready to make good to any man that can understand history . the pope was by one prince made the chief patriarch of that imperial church as the kings of england preferred the arch-bishop of canterbury ; and four others they joined with him ; of which one claimed primacy when the imperial seat was removed thither ( never dreaming of a divine right ; else he could never have laid that claim ; ) and the councils were only as our convocations , and seldom extended to half the empire . and little did those emperours think , that thence their subject popes and councils would claim supremacy at the antipodes , and turn the orbis romanus to orbis terrarum . xviii . there never will be , nor must be , nor can be a true general council in the world . i have fully proved it in the second part of my key for catholicks ; read it there or choose . xix . your popes and councils have made no determination at all of many of the matters in your question . where have they determined , which are the true copies of the hebrew and greek text ? do you call us for our only certainty to a determination that was never made to this day ! o for modesty and conscience ! where have they determined which are the right among all the various readings ? what need lucas brugensis , alba , and so many others search after this with so much industry if the pope have determined it ? where have they determined which are the only currant or true translations ( however they have extolled the vulgar latine . ) is montanus and other such condemned ? where are all the translators differences reconciled by the decision of pope or council ? when did they determine the controversies of commentators of the sence of a thousand texts of scripture . i must confess that a just indignation ariseth in me at the reading of such soul-cheating snares ; where men have the impudence to perswade us that we can be sure of none of our faith , unless we be sure of copies , translations , &c. by that authority that never durst nor did determine of the many remaining controversies thereabout ? and where hath the pope or council given us a grammar or lexicon to know the true sense of words by , for the future ? fathers differ : papists differ ; the world is disagreed of the sense of words and many texts : the pope hath an infallible skill , and power with his council to decide all , and will not : was there ever a crueller wickeder wight in flesh ? to see all this difference and darkness , and not vouchsafe to speak a few words , or write one infallible commentary to end them ? just as if the plague or feaver were common , and one physicion would say , all men shall die that will not believe that i can cure all men ; when in the mean time he will not cure those that do believe it ? what is it that your pope and councils are to determine ? is it the great essentials of religion ? we thank them for notthing : cannot we know that there is a god , and a christ , till the pope judge it ? have we not the sacramental covenant of grace , the creed , lords prayer and decalogue surely delivered before any pope or council judged of them ? or is it of the hard controverted points : do it then ; and let us see that you can do it . xx. hath the pope power to judge in utramque partem , either way , or only one way ? may he judge that there is a god or no god , a christ or no christ , a heaven or no heaven , a scripture or none , at his pleasure ? if so , must we believe him if he be for the negative ? take you that certainty : we will have none of it : or is he only to iudge truly , and then only to be believed ? ( that there is a god , a christ , a scripture , &c. ) so may and must every teacher , yea and every christian judge . if you say that he cannot go besides the truth , general councils and pope adrian himself said otherwise . xxi . the pope and his council differ from the council of laodicea and the ancient church , upon this very question , what is the word of god , even of the canon of the scripture : for full proof whereof i refer you to bishop cousins book , which bringeth full testimony from antiquity . xxii . the use of authority is not to disclose all verities , but to govern societies in the management of them ; if the king of rome could prove himself king of all the world , that would but enable him to govern the world : when one man that is at his footstool that is more wise and learned , may know better than he and his council too , what 's true or false . xxiii . your very foundation is a contradiction in its self . what do you make a pope to be but the vicar of christ ? and ( mark reader ) can any man be sure that he speaks true as pope or christs vicar , that never knew that he was pope or christs vicar ? or can any man believe that christ hath an infallible vicar before he believe in christ himself , and that he is infallible ? it 's a contradiction to believe the pope as his vicar or pope , before we believe christ. if you believe that the pope hath power or infallibility , you must believe that christ gave it him . and if you believe that he gave it him , it must be by some revelation that he gave it , and that you must believe it . and can you believe that revelation that made him pope or infallible , before you believe any revelation ? xxiv . the same contradiction there is in believing a council or the church , before you believe divine revelation : for you cannot know till you believe divine revelation , that council or church have any such being or power . xxv . either the pope and council themselves know the true copies , readings and translations from the authority of former councils , or by their own : or by the evidence of the thing : and common history : or by inspiration or supernatural revelation : if all the rabble of wicked popes and prelates pretend to rule the church and our faith by inspiration , they are crackt-braind fanaticks : sure they were no prophets before they were popes or councillers . but if it be by their own authority , who will take a self-made faith , of men that believe only because they believe ? and must have all others believe only because they believed before them ? then it is themselves and not christ that they believe . if it be , former popes and councils that they believe , tell us whom and why the first believed ? mark , that you cannot arise to st. peter : for the various copies and translations which we are in question of , were all made since st. peters daies . xxvi . when in a council the major part carry it by vote ( perhaps by one or a few ) how shall we be sure that all the minor part were deceived ? xxvii . how shall all those abassines , armenians , indians in new-england or others that know not that ever there was a pope or general council , in the world , become christians ? or are you sure they are none ? xxviii . we see by experience in the foresaid nations , and feel in our selves , that men may have a certain faith without receiving it from the pope . can you make me know that i do not believe , when i know that i do ? and can you prove that only the third part of christians in the world are true christians , and have certain faith , because all the rest receive it not from the pope ? and why may not the major part of the church be sure as well as he ? xxix . hath the church a twofold foundation for faith ? if the pope and council believe gods word to be his word on one ground , and all other men on another ground , ( that is , because they say it , ) then we have two faiths and two churches on two foundations . but if otherwise , then pope and council do as we must do ( by their doctrine , ) even believe it , because they say it themselves . xxx . the councils decrees of faith are so voluminous that not one priest of fourty knoweth them all ; and not one lay man of many thousand : the very bulk therefore of your faith , must make it more uncertain than ours is : and who can tell whether he have it all ? xxxi . the words of your councils are as obscure as scripture words ; and are controverted by your doctors : and how can it be otherwise when humane language is so ambiguous , in such huge volumes ? how then shall the sense of your councils themselves be certainly known ? xxxii . councils are rarely extant : god only knoweth whether ever there will be anothor , ( even a pretended one : ) and must we have no judge in the mean time to give us a certainty of the meaning of the very foregoing councils themselves ? most confess that the pope himself may err ? xxxiii . it is but few persons in the world that ever saw and consulted with a pope and a general council ? how then shall we be all sure , what they said or determined ? how know we whether the records of them be truest in crab , in surius , in nicolinus , in binnius or in none of them ? what was caranzas's fault that he is blamed for ? which of the various copies of canons are true which are given us oft by the same author ? who knoweth what alterations the index expurgatorius ( not infallible ) maketh in the books ? have we no more or other certainty of our creed than of all these councils , so variously and doubtfully delivered ? xxxiv . seeing that each lay man that never saw pope or councils , can know them only by believing the priest that telleth him , this the church saith , is that priest infallible ? can no man be be certainer of the creed than of that priests words ? is not the faith of almost all your vulgar papists , resolved into the priests affirmation ? and so is it not a humane faith ? and how ignorant and wicked is many a priest ? is our faith uncertain because we take it not on such a mans credit ? xxxv . if you say that an implicite faith that all is true and of god which the pope and council saith is so , will save men ; . how do the people know whether the pope and council determine any thing at all but on the priests credit ? . then all infidels may be saved without believing that there is a saviour or salvation , so they do but believe in the pope and council . . then believing in the pope and council is made far more necessary than believing in christ. . why will not an implicite belief in christ go as far as yours ? xxxvi . by your way we can never be certain when we have all the christian faith : for more councils may still make more decrees as hitherto they have done ; and who knows when they will hae done ? and so you make a christian quite another thing , than he was in the primitive church ; and you cruelly make it far harder to be saved : when as then , a man might be saved that believed the covenant and creed ; and foresaid catechism ; and now he must also believe so many canons , as that the councils containing them in the last edition , exceed the purse of a poor minister to buy them ; and the time and brains of most to read them . xxxvii . you confess all our faith and religion to be true ( as far as i can learn ) but we deny all your additions : both parties therefore being agreed of the truth of ours , it 's like to be the surer . our religion in the essentials , is nothing but the sacramental covenant , the creed , lords prayer and decalogue with the law of nature ; and in the integrals , it is nothing but the scriptures which we receive as canonical : and all this you commonly confess to be true : and i told you before how bellarmine , costerus and others confess less to be sufficient to salvation ( as commonly necessary . ) but your additions we reject as uncertain or false . xxxviii . we see you to be a carnal kingdom set up against christs express determination , luk. . . . pet. . . as the geographia nubiensis saith ( in vrbe roma , &c. in the city of rome are the seats of a king called the pope : nor is there any superiority in dignity above the pope , and kings are lower ( or inferior ) than he . ) we see that you have compaginated your policie all for these carnal ends ; and that dignity , and dominion , and riches , and worldliness is promoted by your faith : and that your religion is propagated and upheld by most inhumane cruelties and bloodshed , and they must be burned that seem not to believe as you do : and will it not raise suspicions in us of the fidelity of such men , when they make their own faith , and tell us that we have no certainty of ours but by their determination : when also we see the wickedness of mens lives among you , in common fornication and other heinous sin ; when the certainest faith , will have the holiest life , when it is subjectively as well as objectively certain . xxxix . you destroy or greatly discredit the grand evidence of the christian faith , even miracles : how then can your faith be the most certain ? for when you pretend that miracles are as common through all the world as priests masses are ( in turning bread into no bread as aforesaid ) and yet no man seeth any proof of one such miracle , when really it is no less than christs resurrection which you pretend to be so common before all the churches ; what is this but to tempt men to take all the scripture and apostolical miracles to be no surer ? and then where is our faith ? xl. lastly , i end where i almost began : if our sense be true , the pope and his council are false , and therefore our faith not to be received only nor chiefly on their trust . for their faith teacheth us , not to believe gods most natural revelations , to the sound senses and intellective perception of all men in the world , as i have shewed about the bread and wine in the sacrament : and when a controversie it brought to sense it self we can bring it no lower : and when we must either believe your faith and its foundation false , or believe gods most natural evident revelation false , and all mens senses and intellective perception false , we are not able , i say not able , to be of your faith . and now judge whose faith is more certain the protestants or the papists ? and whether you do well so zealously and busily ; to make use of such soul-traps and fool-traps , as the paper is which i have answered . september . . finis . apendix . chap. i. i. whereas i have here and more fully in my [ more reasons for the christian religion ] asserted a certainty in some morals , it will give some light into the matter if i give you ocham's decision of the certainty of moral science in it self ; which because it is short i will translate . quod lib. l. . q. . [ quest. whether there can be a demonstrative knowledge of morals ? resp. it seemeth not : because there can be no demonstrative knowledge of those things that are subject to the will : but such are morals : ergo , &c. but contrarily , morals are a science . in this question , . i will expound one term of the question ; . i will give you one distinction : . and then answer the question . . as to the first i say that moral is sometime taken largely , for humane acts which are under the will absolutely : — sometime more strictly , for acts subject to the power of the will , according to the natural dictate of reason , and according to other circumstances . . as to the second you must know that moral doctrine hath many parts : of which one is positive , another is not-positive . moral science positive , is that which containeth humane laws , and divine , which oblige us to follow or avoid things , which are neither good nor evil ; nor because prohibited and commanded by a superiour to whom it belongeth to give laws . but moral science not positive is that which without any command of a superidirecteth humane actions : as principles known by themselves , or known by experience , so direct ; as that all that is honest is to be done , and all that is dishonest is to be avoided ; and such like of which aristotle speaketh in his moral philosophie . . as to the third i say , that moral positive science , such as the science of lawyers is , is not demonstrative , though in many things it be regulated by that which is demonstrative . because the reasons of lawyers are founded on humane positive laws , which receive not propositions evidently known . but moral science not positive is demonstrative ; i prove it : because all knowledge deducing conclusions syllogistically , from principles known by themselves , or by experience of him that knoweth , is demonstrative : but such is moral doctrine : ergo , &c. the major is known : the minor is proved , because in moral philosophie there are many principles known by themselves ; as that the will is to conform it self to right reason ; that all evil is to be avoided , and such like . in like manner , many principles are known by experience ; as is evident to him that followeth experience . and i further say , that this is more certain than many other things , in as much as every man may have more experience of his own acts , than of other things : from whence it is plain that this is a science , very subtile , profitable and evident . to the argument for the contrary i say , that of things subject to the will , may be formed propositions , true and known by themselves , which can demonstrate many conclusions . ] chap. ii. how much the wisest papists are for our way of resolving faith , before luthers time by controversie perverted them . it was ordinary , till luthers disputing convinced them that the scriptures would not serve their turn , for the wisest papists , . to make scripture the perfect rule of faith , without the supplement of tradition to add more ; . and to give such reasons for their faith as we now do for ours . i. i must not be tedious in citing many . . aquinas cont. gent. cap. . fol. . saith [ but the singular manner of convincing an adversary of this truth , is by the authority of the scripture confirmed of god by miracles . ] and summ. . q. . a. . ad secundum , he saith that [ sacred doctrine useth the authority of the canonical scripture arguing properly and from necessity : but the authorities of other doctors of the church as arguing from its own , but probably . for our faith resteth on the revelation made to the apostles and prophets who wrote the canonical books ; but not on the revelation made to other doctors , if there were any such . whence august . to hier. i have learnt to give this honour only to the books of scripture called canonical , as that i firmly believe that no author of them did at all err in writing them . but others i read so as that how excellent soever they were in learning and holiness , i take it not to be therefore true because they so thought or wrote . ] durandus in his preface hath little else but of the scripture excellency in dignity , goodness , certainty and profundity : and from hier. ad paulin. saith [ let us learn that on earth , the knowledge of which will continue with us in heaven . but this is only in the holy scripture — . the holy scripture exceedeth all in certainty of truth — we must speak of the mystery of christ and universally of those things which meerly concern faith , comformably to what the holy scripture delivereth . as christ joh. . search the scripture , &c. if any man observe not this , &c. — the measure is , not to exceed the measure of faith — which measure consisteth in two things , that is , that we take not that from faith , which belongs to faith , nor attribute that to faith which is not of faith . for both waies is the measure of faith exceeded , and men deviate from the continence of the holy scripture , which expresseth the measure of faith : and this measure god assisting , we will hold , that we may write or teach nothing dissonant from the holy scripture . but if by ignorance or inadvertencie we should write any thing , let it be ipso facto esteemed as not written . and so on . and prolog . q. . his description of theologie is , . for a habit by which we only or principally assent to those things , that are delivered in scripture , and as they are there delivered . and so theologie differs not from faith . the reason of which is because the things that are delivered in the scripture , are so only held by divine authority . scotus prolog . q. . doth conclude p. . that the doctrine of the canonical scripture is sufficient to the attainment of our end : and that the holy scripture containeth sufficiently the doctrine necessary to a viator ( a man in this life . ) ii. and to prove this scripture to be true he giveth us these ten proofs ; ( which i must not repeat at large ) . from the predictions of scripture which god only could do . . from their notable concord . . he proveth that their own doctrine against lying and such like prove that the writers lied not . . from the great diligence and concord of the receivers . . from the rationability of the contents . . from the unreasonableness of all other waies . . from the stability of the church . . from the miracles , which god would never affix to a lie , which he largely urgeth . . from the testimony of aliens and adversaries . . that god would not give up those to a lie who so seek him with all their hearts as many christians do . abundance of their authors more i could cite , who thus argue for the truth of scripture , and not from an authoritative decision of a pope or council only . and what in this they give to them at other times , doth but shew that their foundation was so much weaker than ours . chap. iii. that where the learned papists differ from us , they are so far from building on a certainer foundation that , so far they are forced to deny all certainty of faith . to prove this it may suffice to mind the learned reader how even the most judicious ( as greg. armin. prolog . estius and commonly most schoolmen , deny a proper certainty of evidence to faith : not only that the object is not evident to sense , which all confess , but that the truth of the conclusion is not demonstrable , and that faith is a pious act of the election of the will , which were not meritorious , if it had rational demonstration or evidence . and that it is but opinion which is resolved into humane authority : and yet that they believe the scripture to be gods word , and this or that to be the sense meerly , because the church holdeth it . i cannot stay to cite many . plain durandus shall be instead of all : who prolog . q. . saith p. . c. . faith which resteth on humane authority differeth not from opinion : because the place from humane authority is topical , and an argument thence taken is the weakest : and therefore the faith which resteth on that authority is the weakest opinion . but pag. . of the faith which resteth on gods authority , he granteth us . that it may stand with science of many of the same things , and that divine authority and demonstrative reason may concur to cause the same assent . but p. . he dissenteth from them that hold that gods attestations were such to those that saw christs miracles and resurrection , &c. as certainly proved the truth of his godhead , and so of his word ( which is aquinas his honest doctrine . q. . act . . against which durandus writeth this . ) and because it is us as well as aquinas that he opposeth i will briefly confute his reasons . the first is , because demonstration necessitateth the understanding to believe : but many that saw lazarus raised , &c. believed not christ to be god , &c. therefore miracles were not a sufficient demonstration . answ. not sufficient to all things , but sufficient to do their own part . by this you would prove that there is no demonstration of any thing almost in the world ; for there is almost nothing which convinceth all men . i distinguish therefore of a disposed and an indisposed understanding . and as to the later i deny the major . demonstrations constrein not millions of undisposed intellects . recipitur ad modum recipientis . what need any other proof than your oft mentioned denial of bread in the eucharist ? because millions deny the perception of all mens senses and intellects thereby , are not things sensible demonstrable or evident ? can you hope to bring more cogent proof , and yet this is rejected : and so were christs miracles . the second is gregory , faith hath no merit , where humane reason hath experience , and there is science . answ. a falshood as easily denied as asserted without proof : if by merit you mean rewardableness . for it is only natural involuntary necessity which evacuateth moral good or evil. the will may shew its virtue or vice in receiving or rejecting objective ascertaining evidence . the third is that it was not known of it self that this miracle attested the truth of what christ said . but whether per se or by consequence , it is a most evident certainty , that a man , yea abundance of men that assert such a point of unspeakable consequence to the world , doing abundance of open notorious miracles as professed witnesses or proofs of their doctrine , could not do this but by gods extraordinary providence . and that if this be not to be taken for a divine testimony , we know of none that mortals are capable of , nor a possibility of the worlds escaping the deceit , as caused unresistibly by god. his answers to this are not worthy the repeating . the same author , li. . d. . q . enquiring of the certainty of faith , whether it be certainer than science , brings in the several answers of others : . that there is a certainty of evidence ( and this science hath , ) and a certainty of adhesion , ( and this faith hath . ) but this he rejecteth , and sheweth ( truly ) that adhesion is not properly certainty , and also that the fullest evidence causeth the closest adhesion . . that faith hath most certainty in se , in the thing , and science most certainly quoad nos , as to us . but the vanity of this he truly sheweth : for to be certain in it self and not to us , is but to be true : and all things true are equally true : but no truth is certain to us or credible , without revelation to us . and as he saith ( the certainty of act or habit is not from the certainty of the object in it self , but from the mode which the habit putteth as to the person , and the act : no way therefore ( saith he ) is the act or habit called certain , unless it be certain as to us . therefore he is forced to conclude that many habits and acts of science are certainer to us than faith and its act , and that both extensively , science having both certainty of evidence and adhesion ( if that be certainty , ) and intensively ; for science hath no doubt permixt as faith oft hath . and he is forced to conclude his faith into the further uncertainty following . chap. iv. that the most learned doctors of the church of rome resolve their faith ( in earnest or jeast ) into such an inspiration of the pope and prelates in council , as the apostles had , and so are meer fanaticks : and this against notorious sense and experience . the said durandus saith ib. li. . d. . p. . [ nothing is more certain than experience , to which the resolution of other things is made , that we may have the fuller certainty . ] but experience telleth us that there is bread after consecration : and that he took the belief of humane authority , for the weakest opinion i told you before . and v. . he saith [ how are we sure that god saith what we believe ? non nisi quia sic tenet ecclesia ? only because the church so holdeth ? ] which he brings to prove that divine authority is not surest to us . and ocham quod l. . q. . so answereth the question , whether the substance of bread remain after consecration , as i verily believe he did but ironically jear them , and shew that he durst not speak his thoughts . mentioning three opinions : the first , that the substance of bread which was there before , is after the body of christ , ( i think he meaneth durandus opinion condemned by bellarmine , &c. ) he rejecteth . the second saith he ( that the substance of bread and wine cease to be , and the accidents only remain , and under them christs body begins to be is the common opinion of all divines , which i hold for the determination of the church , and not for any other reason . the third ( that there remaineth the substance of bread and wine with christs body ) would be very reasonable , if the churches determination were not contrary : for that opinion solveth and avoideth all the difficulties which arise from seperating the accidents from the subject . and the contrary to it is not had out of the canon of the bible ; nor doth it include any contradiction for christs body to consist with the substance of bread any more than with the accidents — and after more , answering the argument of mass-miracles by every priest he saith [ sometime about some things there must more miracles be put , though it might be done by fewer , and that because it pleaseth god ; and the church knoweth this , by some revelation that so it is , and therefore the church hath so determined . ] either he jeareth them , or else he professeth that their faith even of daily miracles , against common sense is resolved into a revelation which the church hath of that which is not in the bible ; which must be prophetically . the like you have in paludanus , durandus , ( save that he leaveth them as aforesaid ) scotus , &c. i will end with learned rada , who vol. . contr. . a. . pag. , . having shewed that this is my body will not in its own proper sense infer what aquinas and others gather , saith [ yet indeed now ( we must not take that sense ) but as the church taught by the holy ghost understandeth those words . for the scriptures are expounded by that spirit which they were made by : and so it must be supposed that the catholick church by that spirit which delivered us the faith , even taught by the holy ghost , so expounded , and exploded the first sense , and chose this , being that other was not true , as to the remaining of the substance of bread after consecration . but this sense he chose which is true , and so delivered by our lord himself , as it is solemnly declared c. firmiter , &c. and he concludeth that [ this is my body ] is not enough to convince a heretick ; but [ as understood by the church by that spirit by which they were given and delivered , they exclude the substance of bread ] . o all men of common sense and reason in the world ; we appeal to your humanity in the controversie between the papists and us . while they assert a miracle by every priest every day that he masseth in all the world , and deny the truth of gods primary natural revelation to all mens common senses , they resolve their faith of the certainty of all this , not into the scripture , but into such an inspiration of the holy ghost as the scriptures themselves were written by : the scripture must not be our proof of this inspiration , but must be proved by it . we must believe that thus every wicked pope and the prelates of the major vote in his packt councils have this inspiration ? when they do no miracles , they live so much worse than other ministers of christ , that the reforming of them hath long been the vain wish and attempt of the christian world ; they murder the servants of jesus in their inquisitions , and yet we must lay all our faith and salvation on it , that they have all a prophetical spirit . well ; if it be proved certainly to the world , that the pope and his church are all prophets , or inspired by the holy ghost as the apostles were , then i declare that the papists are in the right : if not , i will be no willing subject of the king of rome , while he so abuseth the word , the church , the honour , of the churches king. finis . the possibility, expediency, and necessity of divine revelation a sermon preached at st. martins in the fields, jan. . / : at the beginning of the lecture for the ensuing year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the possibility, expediency, and necessity of divine revelation a sermon preached at st. martins in the fields, jan. . / : at the beginning of the lecture for the ensuing year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . boyle, robert, - . [ ], , [ ] p. printed for ric. chiswell ... and tho. cockerill ..., london : . reproduction of original in huntington library. half title: dr. williams's first sermon at mr. boyle's lecture, . created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng revelation -- sermons. salvation -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - elspeth healey sampled and proofread - elspeth healey text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r. williams's first sermon at m r. boyle's lecture . . imprimatur , jan. . / ; . guil. lancaster . the remaining sermons for this year will be preach'd at st. martins , the first mondays of february , march , april , may , september , october , and november . the possibility , expediency , and necessity of divine revelation . a sermon preached at st. martins in the fields , jan. . / . at the beginning of the lecture for the ensuing year . founded by the honourable robert boyle , esquire . by john williams , d. d. chaplain in ordinary to his majesty . london : printed for ric. chiswell , at the rose and crown in st. paul's church-yard : and tho. cockerill , at the three legs in the poultrey . m dc xc v. to the most reverend father in god , thomas lord archbishop of canterbury . sir henry ashhurst , knight and baronet . sir john rotheram , serjeant at law. john evelyn , senior , esquire . trustees by the appointment of the honourable robert boyle , esquire . most honoured , having by your generous election entred this year upon the lecture founded by the honourable robert boyle , the great encourager of piety and learning , it becomes me in obedience to your order , and according to the intent of the deceased , to present you with the first-fruits of my labour . the subject i treat of is of vniversal concernment to the christian world , and is to be handled with reverence and care : the former i shall all along keep in my eye , and the latter i shall not neglect , as far as in me lies : but whatever defects your better judgments shall espy throughout these composures , i hope the same goodness that disposed you to place me in this sphere , will incline you to overlook ; and to accept of the sincere endeavours of , most honoured , your most faithful and humble servant , john williams . heb. i. , . god who at sundry times , and in divers manners , spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son. there are two ways by which mankind may attain to the knowledge of divine things ; namely , natural or supernatural . natural is what we have springing up with our faculties , or what we attain by natural means , by sight , observation , and experience , by tradition ( which is the history of others knowledge and experience ) ; and lastly , by reason and argument , deducing effects from their proper causes , or finding out the cause by its effects : as for instance ; thus we come to the knowledge of god by observing the frame of the world , by the series , order , and course of things , which could never be without some cause to produce them , and that cause no less than one infinitely powerful and wise . thus we argue , that there is a soul in man distinct from the body , and surviving a separation from it ; forasmuch as there are such operations as are not competent to matter ; and that there is such a desire of immortality placed in mankind , as would make the flower and choicest part of the visible creation , the most miserable , if there was no capacity in the soul for such a state , or no such state for a soul capable of it . such inferences as these , are as natural to a reasonable mind , as those observations are which we make from the reports of sense ; and are therefore deservedly accounted branches of natural religion . now this kind of knowledge is more or less evident , is stronger or weaker , according to the capacities and dispositions of mankind , and according to the opportunities and means they have of information . and therefore a philosopher that sets himself to enquire into the mysteries of nature , and to observe the curiosity , order and beauty of its fabrick , may , in reason be supposed to be more confirmed in the belief of a god , and more disposed to serve and adore him , than he that is ignorant ; as he that understands painting or carving , can more observe and applaud the ingenuity and skill of the artist , than he that is unacquainted with it . but after all , so much is the subject above our reach , and so dark and intricate are all our reasonings upon it , that the sagest philosopher , in the conclusion , is left as unsatisfied as the meanest peasant ; and perhaps more unsatisfied with his knowledge , and the deep and unfathomable abyss he sees before him , than the other is with his ignorance ; so far making good what solomon observes , he that increaseth knowledge , increaseth sorrow , eccles . . . so that there needs some brighter light than that of nature , to conduct us to happiness , and bring us to a compleat and entire satisfaction ; and that is a supernatural knowledge , a knowledge that is not to be obtained by the ways aforesaid , by enquiry and observation , but by inspiration and revelation from almighty god. and this is the subject of the text. god who at sundry times , and in divers manners , spake in time past by the prophets , hath in these last days spoken unto us by his son. in which words we have , . a description given of revelation , it 's god's speaking to the fathers , &c. that is , it is god's delivering his mind to mankind by persons chosen for that purpose , and peculiarly fitted for it by inspiration . such were the prophets in time past , and the son in the last days . . the certainty of it ; it is by way of declaration , god who at sundry times , and in divers manners , spake , &c. the apostle takes this for granted , as having been sufficiently proved , and so needs no farther confirmation . so it was in times past , when god spake by the prophets ; and so it was in the last days in the revelation of the gospel , which at the first began to be spoken by the lord , and was , saith our apostle , confirmed unto us by them that heard him : god also bearing them witness both with signs and wonders , and with divers miracles and gifts of the holy ghost , chap. . , . and therefore as moses did not think himself obliged at the entrance into his divine work , to prove there is a god , and that god made the world , when there is such an inbred knowledge of a deity implanted in human nature , and such clear and undoubted evidences of it throughout the universe ; but supposes and asserts it , in the beginning god created the heaven and the earth : &c. so after such manifest proofs of the divine authority of both the prophetical and evangelical revelation , the apostle would not so much as suppose any doubt in the minds of those he wrote to ; but begins his epistle , with a certain majesty becoming an inspired author , god who at sundry times , &c. . the order observed in delivering that revelation , it was at sundry times , and in divers manners . at sundry times , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or in several parts ; which may refer either to the several ages and periods , viz. the patriarchal , mosaical , and prophetical ; or to the several manifestations of divine revelation through those ages and periods ; from the first embryo of it in adam , to the close of it in john the baptist ; in whom the time past ended , and the last days began . in divers manners , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to the manifold ways the divine spirit thought fit to communicate it self ; whether by illapses on the persons inspired , or by raptures , visions , voices , &c. . the perfection and completion of divine revelation ; god hath in these last days spoken by his son. so that what was gradually , and at sundry times , delivered in time past to the prophets , was at once intirely and perfectly revealed by the son of god , whom he hath appointed heir of all things . under the first of these i shall shew , . what we mean by revelation . . the possibility of god's revealing himself so to the creature , that the creature shall certainly and evidently know that it is god that speaketh . . the expediency , usefulness , and necessity of a revelation , with respect to the circumstances mankind are in . under the second i shall shew , . that as it 's possible for god to reveal himself , and expedient and necessary for man that there should be a revelation ; so god has actually thus revealed himself at sundry times , and in divers manners by the prophets , through the several periods before spoken of , and in the last days by his son. . i shall consider the difference between a real and pretended revelation , and how we may distinguish the true from the false . . i shall shew , that the scriptures of the old and new testament contain the matter of divine revelation , and have upon them the characters belonging to it . under the third , . i shall consider the several ways by which god did reveal himself in times past by the prophets , as by illapses , inspirations , visions , &c. . i shall endeavour to shew the difference between divine inspirations , and diabolical illusions , natural impressions , and delusory imaginations . . i shall consider the several periods before the law , under the law , and under the gospel ; and the gradual progress of revelation from first to last , from the lower to the higher degree , and the perpetual respect one had to the other . . i shall consider why god did thus gradually , and at sundry times , proceed in revealing his will to mankind ; and why he did not at the first communicate his will to them as fully , and perfectly , as he did in the last days by his son. under the fourth , i shall shew the perfection of the gospel-revelation , and that there is not to be any other revelation till the end cometh when our lord shall be revealed from heaven , and shall deliver up the kingdom to the father . i have chosen thus at once to lay in order the scheme of what i intend ( god granting life and assistance ) to pursue ; that so the dependance of one upon another , and the assistance each point gives to the other throughout the whole , might be the better observed . i. i am to begin with revelation . . where i am to consider , what we mean by revelation ; which is nothing else in the first notion , but the making known that which before was a secret ; so things revealed and secret , are opposed , deut. . . and when it 's applied to a religious use , it 's god's making known himself , or his will , to mankind , over and above what he has made known by the light of nature and reason . here we may observe , that there are three classes , into which whatever is the object of our knowledge may be reduced . . there are things of pure and simple nature , and knowable by the light of it , without revelation ; of this kind is the knowledge of god by the effects of a divine power and wisdom in the world ( as has been shewed ) of which the apostle treats , rom. . . the invisible things of him , from the creation of the world are clearly seen , being understood by the things that are made , even his eternal power and godhead . . there are things of pure and simple revelation , that are not knowable by the light of nature , but only by revelation ; and if not revealed , are never in this state ( at least ) to be known or found out by mankind ; of this sort is the salvation of the world by jesus christ , which was not discoverable by men or angels ; so the apostle describes the mystery of it , ephes . . , . which from the beginning of the world hath been hid in god , — to the intent that now unto the principalities and powers in heavenly places , might be known by the church the manifold wisdom of god. so pet. . . . there are things partly of nature , and partly of revelation , discoverable by the light of nature , but imperfectly , which we see , as it were , through a glass darkly ; and so they need revelation to give them farther proof and evidence ; of this the apostle gives an instance , tim. . . when he saith our saviour brought life and immortality to light through the gospel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , making it as evident as the light ; whereas before it was rather wished for , than certain , as was the case of the heathens ; or much involv'd in types , as among the jews , heb. . , &c. so that revelation , of which sort soever it is , is supernatural , and is only from god. . i shall shew the possibility of a revelation , and that almighty god , if he so pleases , can so reveal himself to the creature , that the creature shall certainly and evidently know that the revelation comes from god. this one would reasonably think should need no proof ; and i shall therefore briefly touch upon it , tha● i may proceed to the third , which i principally intend to make the subject of this present discourse . i say it 's possible for god to reveal himself to his creatures . ( . ) why should this be questioned , when we every day see men mutually discover their minds each to other ; and by the use and direction of certain organical powers , signify their intentions , desires , and commands ? and why may not the creator reveal his will to the creature , when one creature thus can do it to another ? ( . ) why should this be questioned , when we may be certain evidences know that a person is sent from god ? and then certainly the person that produces such evidences as are to the satisfaction of others , may himself be satisfied of the truth of his own commission , and the certainty of a divine revelation . the former , that others may be satisfied concerning a mission from god , is evident from such things declared , which none but god could reveal , as prophecies ; and such things done , which none but god , in man , could do , as miracles . where these are , they are as evident proofs of a revelation and mission from god , as the works of creation are a proof a divine agent . the works of creation prove a god , because they are worthy of such an infinite cause , and what none but such a cause could produce : and when such things are discovered , which none but an omniscient being could discover , and such things done , which none but an almighty power could do ; we are , by a parity of reason , as sure that there is such a revelation by which such things are made known , and in confirmation of which such mighty works are done . ( . ) if this be questioned , it must be from a deficiency in god to impart such a revelation to man ; or that there is an incapacity in man to receive it . but how can god's power herein be questioned that he can operate thus on the soul , when he both created it , and is thoroughly acquainted with all the secret springs of motion , all the tendencies and inclinations , all the thoughts and desires of it , and consequently must be supposed to have a power of directing it as he pleases ? and how can there be any incapacity in man , when as to the matter he can both receive it , and deliver it as he received ; and as to the manner , it 's in a way suitable to his faculties , and is therefore call'd here , god's speaking to the prophets , which is so as the other may understand . this is a matter so evident , that it has been generally believed throughout the world among the heathens ; and therefore nothing more common than to have oracles , places where they were wont to consult their deities , as well as the jews had theirs : a subject i am not at present concerned in , but it 's sufficient to shew what has been the sense of all ages in this case : and which even those that would call this in question , in part consent to , while they grant somewhat equivalent to it , if not a branch of it , i mean prophecy ; which when it falls not within the power of any natural causes , is the product of what is supernatural , and what the prophet must then receive from a higher hand , god. grant this , and the whole will follow ; for if it be possible in one case , it 's possible in all , to one and the same infinite power . . i am to consider the expedience , usefulness , and necessity of a revelation ; for that is here supposed , when it 's said , god spake in time past , and in these last days ; that is , from the beginning of the world to that time . now revelation is a means extraordinary ( as has been shewed ) and consequently such as the means are , such must the case be , extraordinary ; for god , not doing any thing in vain , cannot be supposed to use extraordinary means , where the case is ordinary , and may as well be served by ordinary means . thus it is in miracles , which are acts above the common standard of nature , and are then only exerted , when nothing less will engage the attention of faith of mankind . and so it is in revelation , which is to the light of reason , what miracles are to the common law of nature , supernatural and extraordinary ; and consequently where almighty god takes that course for the information of mankind , it shews that there is some deficiency or corruption that calls for it , and makes it expedient and necessary . as it was with adam at his first creation , who being an utter stranger to himself , and the world he was at once brought into , without some further kind of information , instead of a pleasure he might have taken in viewing the glorious fabrick of the heavens , and the variety of creatures in the earth , must have been full of amazement and confusion . for in so wide a scene as was before him , where must he begin , or where could he hope to end ? how divided must he be in his own mind ? what a cold and dry speculation would it have been , if he had hit upon it , to have concluded , with that modern philosopher , cogito , ergo sum ; i think , therefore i am ? he indeed felt himself to be , but how he came to be , he knew not ; for he saw nothing about him that could either be supposed to have given him that being , or could tell him how he came by it . he saw he had a body , and a body that obsequiously moved as he pleased to direct and determine ; but what that body was originally made of , he could not possibly tell : for how could he suppose such warm , soft , and tender flesh , those firm and well compacted joynts , those radiant and sparkling eyes ( which he had as other living creatures ) that moveable and limber , and well-complexioned matter of which his body consisted , should be formed out of cold , moveless , crumbling , and shapeless earth ? he felt his body move , and pliable in all its motions to his will , and quick as thought to answer his mind , but what that inward principle was that moved it , he was wholly ignorant ; nor could he possibly , of himself at that instant , conceive that there was an inward immaterial spirit that was vitally united to a gross and material body , that was the principle of all , and was as distinct from the body in it's nature and subsistence , as if it were not united at all to it . he might observe the creatures about him of different sorts , that there were certain notes that each kind had , and all were known and understood among themselves ; but that notwithstanding they were all dumb to him , and he to them ; and what it was that made the difference , he could not understand . when he pleased himself in the contemplation of the heavens above , and that glorious luminary that gave ( as he perceived ) light to all about him ; he could not tell whether it was an intelligent being , and that as it gave light to all , so it was superior to them : and when that set , he knew not but he was to be inclosed in perpetual darkness . when a heavy stupidness began to seize himself , and he was forced to submit to the power of it , he knew not but it was to end that life , which was that day began , and that he was to close his eyes , and conclude his life together . so that though he had what we call reason , and suppose it as his body , in its prime ; yet even that reason must have been his torment for a while ; when it made him inquisitive , but could not give him satisfaction . to prevent which disorder and confusion he would otherwise be in , at the first opening of his eyes and his mind together , as it was necessary that he that was to begin the world , should be created in a full age and strength ; and that he that was alone , should have a present power and faculty of elocution and forming of words for the conversation he was to have with the help designed for him ; so it was requisite that he should have some immediate inspiration , to inform him of what was necessary for him to know as to god , himself , and the world ; and which he could not have known without such inspiration , or the slow and tedious compass of observation ; and so must have waited for satisfaction till time and experience had formed his judgment , and made him a wise philosopher . but this adam was at the first , and so forthwith knew whom it was that he was to own as the author of his being , and of what his body was made , and by what means an intelligent spirit came to be inclosed in a material body ; and could as soon resolve all those perplexing doubts , which otherwise he would have been assaulted with , as he understood at first sight that eve was bone of his bone ; and knew how to give names to the creatures suitable to their natures , gen. . , . but now the reasons for such an inspiration to adam were personal , belonging to him alone ; but after what manner the divine wisdom would have imparted the knowledge of it self to adam's posterity , if he and they had stood and continued in a state of primogenial innocency ; or whether there would , in those circumstances , have been any need of a supernatural inspiration after the revelation made to adam , from whom they might have infallibly received it ; no more concerns us , than it doth to know how mankind would then have been disposed of when they were not to dye , but to have subsisted in the same state , body and soul inseparably united : those are among the secret things which belong unto god ; but things revealed belong unto us . we must therefore alter the scene , and consider mankind in a state of imperfection and depravation ; and there we shall find revelation absolutely necessary as a remedy against a fourfold mischief , which , without it , would unavoidably ensue ; as with respect to the confusion adam was in by reason of guilt ; the danger he was in from his enemy , the subtile and malicious serpent ; the ruin that threatned him from the impotency and disorder he found in his faculties ; which like a dislocation in the limbs , though fit in themselves for action , yet being removed out of their sockets are not capable of discharging their functions . this being the state of fallen man , there was need of a supervenient revelation to recover him , as well as it was the determination of the divine goodness to design it . there was need of this to comfort him under the sense of his apostacy and the guilt he had contracted , to prevent his despair : to fortify him against the power of his insolent and triumphant adversary , and to aid him under his contracted disability , for preventing his discouragement : and to caution him against the sad effects of his depravation , or the falling into a repetition of a new disobedience , for preventing his presumption . for these reasons almighty god so soon interposed in the garden by a new revelation of himself , and instructed him in his gracious design to restore him to favour , and in the method he would observe for that purpose , inwhat he saith to the serpent , gen. . . i will put enmity between thee and the woman , and between thy seed and her seed : it shall bruise thy head , and thou shalt bruise his heel . thus the gospel was preached to adam , who was the first prophet to whom the mystery of salvation was revealed ; to which those places in the new testament seem to refer , luke . . as he spake by the mouth of his holy prophets since the world began ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from the beginning , so acts . . this was the case of adam , and the exigence he would have been in , without this immediate and comfortable revelation . and the condition of his posterity would have been worse than his , without a revelation ; had this revelation died with this their progenitor , and not have been transmitted to them . for besides the state of guilt , which must equally have invaded them as it did him , and what conscience in them could no more quietly digest , than in him ; there were several disadvantages they laboured under , which he did not . as if we consider adam in a bare state of nature ( without any supernatural provision ) he had this advantage above his posterity , that being created in a full age , he was free from all prepossessions of sense or education ; and in the first moment of his being , had his reason clear in the fountain of it , like the sun in its meridian glory ; and all his faculties bright , and as ripe at once for observation and reflection , as his body was for action . but his posterity growing up from their infancy among sensible objects , from thence would ( in a meer course of nature ) have received all their information ; and by slow degrees from things visible , must have argued themselves into the belief of things invisible ; and from the effects of a supreme cause , to the supreme cause it self ; which in the apostle's words , acts . . would be to seek the lord , if haply they might feel after him , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as men blundering in the dark ] and find him . in such danger would the fundamental principles of natural religion have been , if there had been no revelation to prevent it : and this was the reason of such a provision by inspired persons , to preserve those principles alive and safe ; of the number of whom abel is accounted , and therefore called a prophet , luke . . and enoch , jude . and noah pet. . . but now as the rays of the sun , the farther they are projected , grow weaker and weaker ; so it was in the derivation of these principles , which lost very much of their primitive lustre ; and notwithstanding the certainty of the evidence , the credibility and authority of those holy patriarchs ; vice , like a deluge , broke in upon the world , so that every imagination of the thoughts of their hearts ( generally speaking ) was only evil continually , gen. . . and if now when there was a revelation , and a revelation seconded by the authority of such eminent persons , the world so soon grew corrupted , what would it not have been , if there had been no such revelation , or no such curators of it ? and this the world was soon sensible of after the flood ; for notwithstanding so late and astonishing an instance of the divine vengeance , yet in their several dispersions , for want of a revelation , they lost the sense of the true and great principles of religion ; some , as the chaldeans , turning it into a vain inquiry into the influences of the heavenly bodies ; others placing their religion in ridiculous and opprobrious superstitions , as the egyptians ; others pleasing themselves in nice disputations , and the vanity of new-discovered deities and religions , as the greeks : and all acting in divine matters , as if they were in inextricable labyrinths , being distracted , and eternally divided about the origine of the world , whether it were eternal , or accidental , or the product of a divine power ; about the origine of evil ; about the government of the world , whether it be by different deities , good or evil ; or whether by none , but be wholly acted by the levity of chance , or the immutable law of destiny and fate . so that in process of time the world was brought into the condition of elymas , acts . , . that once had the advantage and pleasure of sight , but upon the opposition made to st. paul , immediately there fell on him a mist and a darkness , that he went about seeking some to lead him by the hand . too close a representation of the condition of mankind in that degenerate state , who because that when they knew god , they glorified him not as god — but became vain in their imaginations ; their foolish heart was darkned , rom. . . of which darkness and confusion in matters of the greatest importance , the world , the commonalty as well as the philosophical part of mankind , was sensible , and of the necessity of a revelation , or somewhat beyond nature , reason and argumentation , to remove these difficulties , to inform them of what they could not otherwise know , and to clear up to them what they did know but imperfectly . of which i shall offer some undeniable instances . . they universally complained of the loss they were at , and of the insufficiency of all their maxims and principles , of all their enquiries and speculations , to give them any tolerable satisfaction ; so that they were in nothing more divided , than about what happiness is , as st. austin from varro has shew'd : and therefore there was somewhat further necessary to satisfy them , or else they must for ever remain unsatisfied . . there was nothing more desired than a revelation , and therefore they were prone to hearken to all pretences to it ; and when they conceived , or were made to believe it was a revelation , they were in nothing more obsequious and pliable . so that to gain authority to his laws , and to keep the people quiet and orderly , numa pompilius did then ( as mahomet of latter years ) pretend he had all by revelation from the nymph egeria . and of such authority was this pretence , that as tully saith , there was nothing so absurd which was not maintained by some of the philosophers ; so i may say , there was nothing so foolish , or wicked , which was not an ingredient in the worship they gave to their deities . insomuch , as the nature of things should be perverted , reason and humanity should be abandoned , and god himself be made worse than those that worshipped him , in compliance with their pretended revelations . what beastiality and lewdness ! what savage and barbarous practices and rites were allowed and required ! the blood of captives , and of their own children , must be a libation ; nay , even suicide was not only honourable , but a religious martyrdome , if the oracle commanded it ; and they chose rather to be unnatural to the highest degree , than not to be obedient to divine revelation . now of what authority must that be , which should over-rule the laws of nature , and so infatuate mankind , that they should not be able to espy the imposture ? and what could thus impose upon them , if they were not sensible of the imperfect state they were in , and the need they stood in of some higher principle and , greater light to direct them , than that of nature ? . there was no nation without a revelation , that is , without some pretence to it , and which they generally vouched for their rites and religious observances ; from whence it was that there was scarcely a people of any note in the more civilized parts of the world that had not their sibyls , such as were accounted to be the mouth of their god ; to be sure none in any part of the known world without an oracle , that they repaired to , and whose injunctions they readily obeyed . the use i make of all this is to show , what a sense mankind had of a revelation , and what all the world has thought expedient , if not necessary , which was the thing to be proved . from what has been said , we may observe , i. what a happiness it is to have a revelation , by which mankind are brought out of darkness into a marvellous light ; and from an endless and fruitless enquiry , who will shew us my good ? are placed in a quiet and full possession of it . if there be no revelation , we are , as it were , with ut god in the world ; and know not whether that divine power be our friend or our enemy ; or whether it shall be exerted to our good or our ruine . if there be no revelation , we are still in our sins , and have no sanctuary against the accusation of our own embittered consciences , the fears of our own guilty minds , or the justice of an incensed deity . if there be no revelation , we have no hope , and can have no comfort in our death , and no assurance of immortality after it . if there be no revelation , we are in a perpetual maze , as if we were at sea without star or compass , and knew not what course to take to gain our harbour . so thoughtful and pensive , so confounded and lost is mankind without this , that if i were to chuse whether i would have no revelation , or a false one , for the quiet of my own mind ( did i believe the false one to be true ) i would rather chuse the content of the latter , than the distraction of the former , and leave it to my own reason to rectify the manifest mistakes in it , rather than have my hovering reason to be my constant affliction under the want of revelation . but blessed be god that there is no cause for such a supposition , and that we have all the reason in the world to believe there is a revelation ; a revelation that is such as all mankind would desire , that touches upon all points necessary to our comfort and entire satisfaction , as to the nature and will of god , the present and future state of mankind , the providence that governs this world , and the rewards of another . a revelation , where all the parts of it agree together , and bear a conformity to the nature of things , to the holiness , justice , and mercy of god , and to the reason of mankind ; where there is a system of the best principles , and a scheme of the best rules and directions ; and which , like the book of nature , the more it 's viewed and consulted , the more do the lively characters of a divine hand and wisdom appear in the composure . a character this is that the book of scripture exactly answers . for what holy precepts ! what heavenly promises ! what useful examples ! what excellent encouragements do the sacred pages abound in ! such as are sufficient to direct us in every point of our duty , to inform us in every necessary truth , to establish our hearts in every condition of life , to enable us to encounter all the difficulties of it with resolution , and to bear all the evil of it with patience . here behold god reconciled to mankind , the trembling sinner pardoned , the weak sustained , the doubtful satisfied , and nothing wanting on god's part to make us happy , if we are not wanting in a fit disposition of mind to receive it . so that if there be any revelation , it is the christian ; if that be not a revelation from god , there is no revelation in the world ; and if that be a revelation , that only is so , and there can be no other . ii. such as the revelation is , such is the obligation ; the authority it receives from god , the obligation lies upon us to obey as well as believe it . the times of ignorance god winked at , and overlook'd ; but now he commandeth all men every where to repent , acts . ▪ he hath commanded them by a revelation , which is of universal concernment , and extends its authority over the world. so that a bad man is no better or safer for a revelation , how perfect soever it be , and how great soever the advantages of it are , than he that is without revelation ; nay , so much the worse , as the latter is a state of unbelief , the former of disobedience ; this errs without his will , but the other with it . and therefore if the heathens , who had only the book of nature to read , and a blundering reason for their guide , were yet so far inexcusable , because that when they knew god , they glorified him not as god , rom. . . how shall we escape if we neglect so great salvation ? which at the first was spoken by the lord , and was confirmed by those that heard him ; god also bearing them witness , &c. heb. . , . what remains then , but since the grace of god , in the revelation of the gospel , hath appeared unto all men , that we be thereby taught to deny ungodliness and worldly lusts , and to live soberly , righteously , and godlily in this present world . and then we may comfortably look for that blessed hope and the glorious appearing of the great god , and our saviour jesus christ , who gave himself for us , that he might redeem us from all iniquity , and purifie unto himself a peculiar people , zealous of good works , tit. . . finis . books printed for richard chiswell and thomas cockerill . rvshworth's historical collections : the third part in two volumes : containing the principal matters which happened from the meeting of the parliament , november , . to the end of the year , ● wherein is a particular account of the rise and progress of the civil war to that period . fol. . dr. john conant's sermons , octavo . published by dr. williams . the characters of divine revelation a sermon preached at st. martins in the fields, march . / : being the third of the lecture for the ensuing year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing w estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : or : ) the characters of divine revelation a sermon preached at st. martins in the fields, march . / : being the third of the lecture for the ensuing year, founded by the honourable robert boyle, esquire / by john williams ... williams, john, ?- . boyle, robert, - . [ ], p. printed for ri. chiswell, and tho. cockerill ..., london : . half-title (p. [ ]) reads: dr. williams's third sermon at mr. boyle's lecture, . "imprimatur" (p. [ ]) dated and signed: march . / . guil. lancaster. errata: p. . duplicate copies appear on reels and . reproduction of original in the huntington library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- hebrews i, - -- sermons. revelation -- sermons. salvation -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion d r williams's third sermon at mr. boyle's lecture , . imprimatur , march . / . guil. lancaster . the characters of divine revelation . a sermon preached at st. martins in the fields , march . / . being the third of the lecture for the ensuing year , founded by the honourable robert boyle , esquire . by john williams , d. d. chaplain in ordinary to his majesty . london : printed for ri. chiswell , and tho. cockerill : at the rose and crown in st. paul's church-yard ; and at the three legs in the poultrey . m dc xc v. heb. i. , . god who at sundry times , and in divers manners spake in time past unto the fathers by the prophets , hath in these last days spoken unto us by his son. in these words there is , ( as i have shewed ) i. a description given of revelation , 't is god's speaking , or declaring his will to mankind . ii. the certainty of it ; 't is by way of declaration , god who at sundry times , and in divers manners spake , &c. 't is taken for granted , and that it needs no proof . iii. the order observed in delivering this revelation ; it was at sundry times , and in divers manners ; in time past by the prophets , and in the last days by his son. iv. the perfection and conclusion of all ; 't is in the last days by his son. under the first i have shewed , . what is meant by revelation , in contradistinction to natural light. . the possibility of it . . the expedience , usefulness , and necessity of it . under the second i have shewed , . the certainty of it ; or that there has been such a revelation . . i shall now proceed to shew the difference between pretended and true revelation ; or what are the characters by which we may know revelation to be true. in treating upon which , i shall premise , . that the proper subject-matter of revelation , called here god's speaking , being not self-evident , and out of the road of nature , requires some extraneous principles to prove it by . sensible objects lye open to the sense , and need no proof ; for who ever thought it necessary to labour in proving there is a sun in the heavens ; that it rises and sets , and has its stated times and periods of revolution ; which every man that has his eye-sight knows and sees as well as himself ? and there are rational inferences which we make from precedent postulata , that are as evident as the principles from which they are deduced , and which all men alike agree in . but in matters of mere revelation , there is no manner of connection between them and what we know before , and are therefore never to be wrought out , or learned by the book of nature or reason ; but are only to be understood and known , as god is pleased to communicate them . we might search and search eternally , and yet never have found out the mystery of our redemption ; that mystery which not only the prophets enquired and searched diligently , pet. . . but also the angels desire to look or pry into , ver . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and were obliged to wait till the manifold wisdom of god was in its proper time made known to them by the church , eph. . . ( as has been before suggested ) . this then being the subject of revelation , 't is reasonable that this revelation should have some other ways of proof ; that what is thus divine in its discovery , should have a suitable evidence to justify it . . the matter of revelation being thus of divine inspiration and authority , must also be worthy of god , and of great importance , and consequently requires a proof suitable to the nature and importance of it . if the matter in debate be inconsiderable , we are contented with probable arguments , nor are we much concerned which way it is determined : as 't is indifferent whether the sun or the earth be the centre , as long as we receive the benefit of both : or whether our diet nourishes , or physick operates by qualities , or the texture of its parts , as long as we find the happy effects of it : let philosophers and naturalists write volumes , and wrangle eternally about these disputable points , i find not my self concerned , as long as my interest is not affected nor concerned in the quarrel . but when the matter is of no less consequence than my eternal happiness , it requires the most serious thoughts and attention to be satisfied which is the right , and which the wrong ; whether there be a revelation , or which is the true , and which the false ; especially since there are different pretenders to it . . revelation being the declaration of god's will to mankind , as he doth not require us to believe without sufficient evidence , so it doth suppose that there is such evidence , and that there are some marks or signs by which the truth and certainty of such revelation may be known and proved . for otherwise every pretender to revelation would challenge our belief ; and we should not know but that the true revelation might be the false , and the false the true. . there are some things so necessary and inseparably belonging to revelation , that the want of them will utterly overthrow the veracity and authority of it , and yet without further evidence they are not sufficient to prove it : of this kind are self-agreement , a consonancy to the principles of nature , and to the true and certain notions of mankind concerning good and evil. we are certain if a revelation fails in any one or more of these , that it is false , and not of divine inspiration : for the light of nature , and a true and right notion of things , are from god ; and to suppose a revelation to be opposite to these , is to make god contradict himself . thus if we understand any thing , we know god to be infinitely good and holy , worthy of the profoundest and most solemn adoration , because of the perfections of his nature , and his good will and beneficence to mankind . and therefore to sacrifice men and children , and to mingle the most impure and ludicrous practices with the worship paid to him , is rather an offering to be presented to the most beastly and savage daemons , than the holy and merciful creator of all things ; and consequently cannot be of his institution . in this case a contradiction in the nature of things , would be like a contradiction in terms , or a contradiction in the revelation it self . and therefore a revelation that shall evidently contradict them , is a revelation in pretence only , it is not divine . but tho these are thus necessary to revelation , that the want of them is sufficient to detect what is false ; yet however it will not follow , that whereever these are [ that because a sum of doctrine agrees with it self , is consonant to the light of nature , and the right notion we have of things ] that it is therefore of divine revelation . for tho it is seldom but the imposture fails in one or more of these , yet it may have all these characters , and be a doctrine of men , of human contrivance and composure . and therefore there is somewhat farther requisite to the proof of a revelation , somewhat peculiar to it , and that so belongs to it , as not to be common to any thing with it . and that is a point i shall now take into consideration . toward the clearer proof of which i shall distribute it after a threefold manner . . i shall consider the case of such as were themselves inspired , and to whom the revelation was made , and how they could be satisfied of the truth of such a revelation . . the case of those that received the matter revealed immediately from the persons inspired , and how they were to judge of the truth of such a revelation . . the case of those that lived in ages remote from that of the inspired persons , and after that the revelation was compleated , ( as was the case of the jews more especially that lived between the time of malachi , and john the baptist ; and as the case is of all christians since the apostolical times ) and what satisfaction and evidence may there be expected in those circumstances . . the case of those that received the revelation ; and how they themselves could be satisfied about the certainty of such a revelation . the resolution of this point belongs in part to the third general , under which the difference remains to be shewed between a revelation and imagination . but i shall not wholly refer it thither . there seems to be so near an affinity between revelation and imagination ; and imagination is so far operative in many branches of inspiration , that 't is very difficult to set out the bounds exactly , and to say , this is of divine inspiration , and this the effect of fancy . but whatever it may seem to us that have no sensation or experience of such divine representations as the prophets had ; and so 't is no more possible for us to describe it , than 't is for one that never had his sight , to conceive what light and colour is : yet as the blind man may be convinced that there are such things as light , colour , figure , and sight , by what he hears and observes from those that are about him , and that he converses with : so we may be as well assured that there was in prophetical schemes that powerful representation on the part of the divine agent , and that clearness of perception on the part of the person inspired , as would abundantly make good those phrases of vision and speaking , by which it is described in scripture ; and which may well be supposed as much more to advantage , as the power that operated upon them was beyond that of mere imagination . so that those inspired persons after such illumination , might as well question what they heard or saw by the natural organs of sense , as doubt of what was revealed to them by the impressions made upon them through the agency of the divine spirit . to deny this , is to deny that god can so communicate himself to an intelligent creature , that the creature shall certainly know that it proceeds from his immediate suggestion ; which i have before shewed it is unreasonable to question : and indeed what is no more to be questioned or denied because we our selves have no experience of it , than the blind from their birth can reasonably question or deny there is what we call light and colour ; or the deaf , that there are sounds , voices , and words , because they have no notion or idea of these things . now if we think it reasonable that the deaf and the blind should notwithstanding a natural inaptitude and incapacity in themselves , assent to what all mankind besides do unanimously aver , and not call in question the truth or possibility of what is thus affirmed , because of their want of sensation : so it is not fit or reasonable to think this way of revelation never was , and cannot be , because we have not an experimental knowledge of such a manifestation . for almighty god can so clarify the understanding by a beam of light let in from above , as shall be as evident a proof of its divine original , as it is that the light proceeds from the sun the fountain of it ; or as a person himself is sure of the truth of any proposition , which by an argument before unthought of , or unconsider'd , he comes to be fully convinced of , in spight of all former prejudices and opinions . so little truth or reason is there in a bold assertion of a certain author , that revelation is uncertain , and never certain without a sign : and therefore , saith he , abraham , moses , and gideon , asked a sign , over and above revelation . but it is far from being true , that those persons therefore desired a sign , because they conceived the revelation to be uncertain , or that they doubted of the truth of it ; but as a sign was for the greater confirmation of their faith , in some points difficult to be believed , or in some very difficult services , ( for faith , as other graces , is capable of addition and improvement ) . in which cases their asking a sign is no more an evidence of their distrust of god , or a doubting of the truth and certainty of the revelation , than god's confirming his promise by an oath , was an evidence that he thought not his word sufficient without it ; or than abraham could be supposed not obliged to believe upon a promise alone , without that superabundant confirmation of an oath , heb. . . thus it was even in the case of that holy patriarch , to which this author refers ; where before ever he asked a sign , he is said to have so believed in the lord , that it was counted to him for righteousness , gen. . , . his faith was highly commended , and he is for that reason called the father of the faithful . so that revelation may be certain when there is no sign ; and the person was bound to believe it , and was obliged by it , as well where there was no sign , as where there was . i grant when the revelation comes at second hand to a person , and rests on human testimony , on the ability and sincerity of the relater , or person supposed to be inspired , there needs some farther evidence , some sign or signs , that are to be , as it were , the credentials from heaven ; since all men are liars , psal. . . that is , may be deceived , or may deceive ; may either be so weak as to be imposed upon by their own imagination , or the imposture and practices of evil spirits ; or be so wicked , as under the pretence of revelation and inspiration , to impose upon others . in such a case , no man's affirmation or pretence is ordinarily to be heeded , further than as he is able to produce such testimonies as are really as divine as he would have his revelation accounted to be . but when a person is himself the recipient to whom the revelation is imparted , there is no absolute need of a sign or further evidence to ascertain the truth of it to him ; when if god so pleases , the revelation of it self might be made as clear as it could be made by the sign . what need is there of a sign to prove that it is day , when by the light of it we see every thing about us ? or to justify the truth of a self-evident proposition ? these are things in their own nature that need no proof . and when a revelation has an evidence of its own , as truth has , it needs no other light to discover it , no further sign to prove it , for its own sake , and as to the person to whom the revelation is made . a sign therefore makes no alteration in the evidence ; for whether with a sign , or without a sign , the revelation is to be believed ; for else they that had a revelation without a sign , were not obliged to believe , and the revelation without the sign had in effect been no revelation ; since no one is obliged to believe , where there is no reason for it ; and there is no reason for it , where there is no evidence , or that evidence not sufficient . so that if it be asked , how a person shall himself be satisfied concerning the certainty of a revelation made to him , it will receive the same answer with that , how he shall be satisfied concerning the truth of a proposition , or a self-evident proposition ; for the further proof of which god may work a miracle , and give a sign , but the thing is the proof of it self . but however , suppose a person never so well satisfied in what he calls revelation , and that in his own opinion he is as sure of it as of his own being and existence ; yet what is this to others , that are concerned in that revelation , if it be true , and as much bound to believe it , and be directed by it , as if they themselves had been in the place of that inspired person , and received it as he did , immediately from god ? this brings us to the second case . . the case of those that did not themselves receive that revelation immediately from god , but from the person or persons inspired : and then the question is , how these are to judge of the truth of that revelation ? a revelation to another , how evidently and convincingly soever it may be represented to him , is nothing to me , unless i am fully assured that he has had such a revelation : but that i cannot be assured of , unless it be by the like immediate revelation , or by sufficient and uncontroulable testimony . but it would be an unreasonable motion to demand that we be alike inspired , and have the same revelation to confirm his revelation ; for that would be as if one that was born blind should obstinately refuse to believe there is a sun in the firmament , or day , or sight , unless he has the same visive faculty with those that do affirm it . it might then as reasonably be required with thomas , that we see the print of the nails , and put our hand into the side , and have all actually brought home to our senses , or else we will remain infidels , and not believe . this would be to drive all faith out of the world , and so it would be unpracticable . we must then take the case for granted , and that it is as reasonable for us to believe , where there are sufficient motives of credibility , as if we were alike actually inspired as they to whom the revelation was immediately conveyed . and here let us place our selves in those circumstances , as if we were to judge of the truth or falshood of a revelation ; and consider what we our selves would in reason desire for our own satisfaction , when the persons to whom this revelation is made , stand ready to give it . and if i mistake not in judging for others by what i my self would desire , it may be resolved , . into the veracity , sincerity , and credibility of the persons pretending to inspiration . . into the matter or subject of revelation . . into the testimony produced for it . . the credibility of the person ; by which we understand his probity and sincerity ; his capacity , prudence , and understanding , which render him worthy of credit , and are meet and necessary qualifications for a divine missionary . the being a prophet to others , ( as those are to whom a revelation is made , and that are inspired by almighty god ) so as to teach and direct them in the stead , as it were , of god , whose mouth and representatives they are unto the people , is an office of great dignity , and requires somewhat of the divine image as well as authority , to recommend them and their message to others ; and therefore prophets and holy men are in scripture frequently put together , pet. . . matth. . . implying that none were fit to be employed in so sacred an office , that were not persons of known probity , and approved integrity . i grant in the ordinary cases , as there were prophets bred up in the schools or nurseries of learning and morality , there might be such persons as were employed without a strict regard had to these qualifications , as messengers that carried an errand by the order of their superiour ; as kings . . i grant again , that god might and did sometimes upon some occasions , inspire such persons as had none of these qualifications to recommend them ; as he did balaam : but then this was no more than when god opened the mouth of the ass , to rebuke the madness of that prophet ; and who was so over-ruled by the divine power , as against his will to bless those whom he came to curse ; which was so much the more considerable , as it was the testimony of an enemy . but as revelation is a divine communication , and a mark of divine favour , so it doth suppose in the nature of it , that the person so dignified is duly qualified for it ; and which is so requisite in the opinion of mankind , that without it he would rather be accounted an impostor , than a messenger from god , and ordinarily have no more reverence paid to his errand than to his person . and what has been thus said in general , as to the morality and virtue of persons inspired , will hold in some degree as to their prudence and understanding , which is so necessary a qualification , that the divine election of persons for so peculiar a sevice , doth in that way either find or make them fit . it is no wonder that a late author maintains revelation to be uncertain , when he saith that the prophets were not endued with a more perfect understanding than others , but only with a more vivid power of imagination ; and that the wisest of men , such as solomon , and heman , &c. were not prophets , but contrariwise rusticks , and untaught persons , and even despicable women , such as hagar . for if these and such as these were the only persons employed in the messages of heaven to mankind , and whom all the revelation center'd in , there would be no improbable grounds of suspicion that they were mis-led into such an opinion , by the fascination of a working imagination , and so it would be fancy , and not revelation . but what thinks he of moses , a person acquainted with all the learning of the egyptians , and richly accomplished with all endowments requisite to compleat a governor of a numerous people , and to consolidate them into a settled constitution ; and therefore has the preference given him to all the most famous and ancient lawgivers , by plato , pythagoras , diodorus siculus , & c. ? what thinks he of joshua , that was bred up under the best instructor , and that knew the art of government and conduct in peace and war ? what of samuel , that from his youth , and even childhood indeed , commenced a prophet , and was also the judge of the whole nation in unsettled and perilous times , acts . . . . ? what of david , justly called a prophet , acts . . and whose writings shew him to excel in all manner of poetry and sublime composures ? what , lastly , of solomon himself , to whom , it 's said , the lord appeared twice , kings . . in a more eminent manner ; and at other times , kings . . . . . . . . ? and if at other times god ( who is not confin'd in his choice or operations to the capacity of instruments ) was pleased to reveal himself to , and employ such rusticks and illiterate persons as amos , and afterward the apostles , he gave them a mouth and wisdom , luke . . and endued them with such extraordinary gifts of elocution and magnanimity , as made them fit to appear before kings , and to confront the wisest of philosophers , so as that of the apostle was abundantly verified in them , cor. . , &c. that the foolishness of god is wiser than men , and the weakness of god is stronger than men , &c. but it is not only requisite that the persons to whom the revelation is made , and that are employ'd in delivering that revelation to others , be wise and cautious , such as are capable of discerning , and not apt to be imposed upon ; but it is as requisite that they be faithful and sincere , and that will not impose upon others . for otherwise the more knowing they are , the more able are they by plausible insinuations and pretences to deceive . and what greater evidence of this can be desired , than when the persons inspired live by the best rules , as well as give them ? what greater evidence , than when for the sake of publishing , propagating , and confirming the truth of what they teach , they deny themselves of all the pleasures , profits , and honours of this present life ; when though they knew before hand , that bonds and tribulation abide them , yet none of these things move them , neither count they their lives dear unto them ; but with admirable patience , resolution , and constancy , expose themselves to the utmost severities , for the hope of such reward as they propose for their own and the encouragement of others ? what greater testimonies can be given of their sincerity , and if not of the truth , yet of their own belief of it ? who could with such chearfulness invite the greatest dangers , and with such a brave magnanimity despise all the threatnings of the most potent adversaries , and run the gantelope , as it were , through the most formidable persecutions , without the least demur or haesitation , if they themselves were not abundantly and fully convinced of the truth , excellency , and necessity of that doctrine they were thus commission'd to teach ? if these are not sincere , there is no sincerity in the world . so that as far as the credibility of the persons is a proof of a revelation ; and so far as the wisdom , probity , and sincerity of persons , are a proof of their credibility ; we have an evidence to rest upon , and a character to try the truth of a revelation by . the d. proof in this case , desirable and necessary toward a satisfaction , is the subject-matter of it ; i mean that which runs as it were a vein through the whole body of revelation . there are some revelations which concern particular persons or families , as that of the angel to hagar , concerning ishmael and his posterity , which neither made her a prophet , nor were strictly of concernment to the rest of the world . but when we enquire after the matter of revelation , it is principally the main subject of it , such as the law of moses in the old testament , and the gospel in the new. and here it may be reasonably expected , that the revelation should be worthy of god , as it is a revelation from him ; and what should be for the advantage , satisfaction , and happiness of mankind , as it is a revelation to them . it is to be worthy of god , and what would become him to speak , dictate , and do , if he were himself to speak , dictate , and act . in all relations and descriptions there is a certain decorum to be observed , with respect to the nature , condition , and circumstances of the things related and described , which makes up what is called symetry and proportion . but above all a due regard is to be had hereunto , in the ideas and notions we entertain , or the representations we make of god , that they may be agreeable to the dignity and perfections of his nature . and if in all our conceptions of the divine being such a scrupulous care is to be taken , that we judge not amiss of his nature , will , and operations ; we cannot but suppose that in the revelation of himself to mankind , he who best and only knows himself , will give such a representation of those , as is suitable to his majesty and authority ; and may ingenerate in the minds of men such an awe , reverence , and regard , as is due from finite , created , and imperfect beings , to him that is infinite , uncreated , and in all points absolutely perfect . there we may well expect to find the most lively characters of the divine perfections , as far as we are capable of conceiving ; where justice and power are set forth in all their authority , and yet so temper'd with his mercy and kindness , as shall as well raise and quicken the hopes , attract the love , and establish the comfort of good men , as administer matter of just terror to the wicked . there we may suppose the mysteries of the divine counsels unlocked , and the beauties and harmony of the divine providence illustrated and described , as far as god's government of the world , and the condition of mankind in it will permit . there we may expect to find the best principles , rules , and precepts , to inform and direct us in what we are to know and do ; the best arguments and motives for our encouragement , and the best means for the purifying and the perfecting of our natures , and the making us as happy as we are capable ; and which shall as much exceed what we find in the moralists , as revelation is above nature , and the dictates of almighty god are beyond the prescripts of human wisdom . such , in fine , as will lead us to god , make us like to him , and fit us for the enjoyment of him . so that as much as virtue makes for the good , perfection , and happiness of men , so much should revelation make for the practice of virtue by its principles and rules , its precepts and its arguments . lastly , there we may expect to be satisfied about the chief subjects of human enquiry , of what mankind would not only desire , but what is best and most necessary for them to know . and what is there more material , and of greater importance , than to be satisfied about the origine of all things , and how they came at first to be ? what more desirable , than since god is infinitely good , and consequently could produce nothing that is in it self evil , than to know how the nature of mankind came to be corrupted ; and that where there is such a clear sense of the difference between good and evil , such convictions following that sense , such memento's , and such presignifications , such reflections upon it , that there should be such a potent sway , bent and propension to evil , that with all their care it can never be prevented , or totally exterminated ? what more desirable , than to know what nature and reason of it self is insufficient for [ when we can get no further than a video meliora proboque , &c. in the apostle's language , the good that i would , i do not ; but the evil which i would not , that i do ] may be otherwise effected ; that these inclinations may be subdued , and nature brought to a regular state ? what more desirable , than to know how after all , god may be appeased , forgiveness may be obtained , and that heavy load upon human nature , arising from the guilt of a man's mind , may be removed ? lastly , what more desirable , than to know the certainty and condition of a future state , and how we may attain to the happiness of it ? these and the like , used to be the prime questions which all , and especially the most thoughtful and considerate part of mankind sought , but in vain , for satisfaction in . and therefore since revelation is to make up the defects of natural light , and is as well for the satisfaction of mankind , as to be worthy of god , we may reasonably expect that these should be the chief subject of such revelation . and a revelation without this , that should leave mankind in the same circumstances of ignorance and dissatisfaction as they were in before such revelation , is no more to be esteemed , than that course of physick , which after all pretences to infallibility , leaves a person as much under the power of his disease , as before he followed those prescriptions : it is no revelation , and can have no pretence to such a venerable title . but when the subject is great , noble , and sublime , thus worthy of god , and thus beneficial to mankind : when there is an exact concord between the principles of nature and reason , and that all falls in with the true and just notion we have of things . when there is an harmony through the whole , we have good reason to say , this , if any , is the revelation . and as far as these characters belong to revelation , so much reason have we to believe the matter of scripture to be such ; as i shall afterwards shew , when i come to examine the revelation of scripture by these characters . . it would be very desirable toward the confirmation of a revelation , and for the satisfaction of those that are required to believe it , that there be an evidence and testimony as extraordinary , as the matter revealed is , and the authority it rests upon ; such as the one is , such in reason ought the other to be : and that is divine attestation . a divine attestation i account that to be , which exceeds the power , and is out of the road of nature ; for nothing less can change the course , and alter the law of nature , but that which is above nature , and gave law to it ; and it must be somewhat above nature , that can be a sufficient witness to what is supernatural . and this may justly be required to justify the truth of a revelation , and to distinguish it from enthusiasm and imposture . for when the case is such as moses puts it , exod. . , &c. they will not believe me , nor hearken to my voice ; for they will say , the lord hath not appeared unto thee ; there needs somewhat beyond a bare affirmation , to support the credit of the revelation , and the authority of him that pretends to it . and accordingly , he was endued with a power of working miracles , that , saith the text , they may believe that the god of their fathers , abraham , isaac , and jacob , hath appeared to thee . a sort of evidence ( as that implies ) that is very necessary , and what may reasonably be demanded ; and which is a proof of the highest nature , and what as all ordinarily can judge of , being a matter of sense , so where it is true , what we are to be concluded by . the first thing then required and to be considered , is the reality of the thing , that there is such an alteration in the course and state of nature , which our own senses will inform us in . the next thing is , that this alteration cannot proceed from any natural or created cause ; ( for that would be to set nature above it self . ) the last thing is , that this alteration in nature is brought about for such an end , and is solely for the sake of that revelation , and to give testimony to it . where this is , there is the finger of god , and an infallible proof of the truth and certainty of what it is to witness to . now let us lay all this together , and see what it amounts to ; viz. the capacity , ability , and integrity of the persons to whom this revelation is made ; the unanimity and consent of persons remote and distant in time and place ; the usefulness and reasonableness , the excellency , sublimity , and perfection of the doctrine they taught ; the testimony given to them by such operations and productions as exceed the power of created causes , and are wholly from the supreme . where these are concurring , and with one mouth , as it were , giving in their evidence , we may say it is the voice of god , and that it is his revelation which carries upon it the conspicuous stamp of his authority . for god cannot be supposed to bear witness to a falshood , and to set up that as a light to direct men in their enquiry , which is no other than an ignis fatuus , and tends to their unavoidable amusement and deception . but supposing those that were cotemporaries with inspired persons , had all these concurring evidences for their satisfaction , yet what is this to those that live in times distant and remote from them , and have it only by tradition of persons uninspired ; or as contained in certain books said to be wrote by persons inspired ? this brings me to the last point , which is , . the case of those that live in after-ages , when inspiration is not pretended to , and miracles have ceased , and so want those advantages for their satisfaction , which they that were coetaneous with inspired persons , might receive ; and yet being obliged alike to believe as the other , must be supposed to have sufficient authority and proof for what they are to believe . and then the question is , what is that evidence which will be sufficient for them to ground their belief upon ? i answer . that if such have all the evidence that can be in their circumstances , they have what is sufficient , and what is to be presumed necessary . the evidence is sufficient , if it proves there were persons so inspired ; that in confirmation of it they wrought miracles ; and that those persons wrote certain books which contain the records of those revelations and miracles ; and which books are the same that now go under their name . and if they have all the evidence for this that in their circumstances can be reasonably demanded , they have that which is sufficient . and what evidence can be given of matters transacted years ago , but testimony , and what is usually called moral evidence ? a way of proof that is as certain as that we our selves were born , and born of such parents , at such a time ; and that there is any such thing as faith and trust in mankind . . tho these of after-ages want the evidence those cotemporaries of inspired persons had ; yet they have some advantages above them . for they have not only the concurrent evidence of all before them , and the reasons of their judgment that have been downwards from those times , the most considerable part of mankind for wisdom and impartial consideration ; but having lived to see the whole scheme of revelation compleated , and at once plac'd in their view , . they can by that means compare one part with the other , and see how all agrees , and makes up one entire and coherent body . . they can compare the events already pass'd , with the predictions , and see how all came on , and in their season are fulfilled , and how the former is still confirmed by the latter . in all which there appears an admirable contrivance of the divine prescience , in describing those things so long before-hand , and of the divine wisdom and power in carrying on the prophetick line through all the stages of second causes , and an infinite variety of events , to the last moment of its accomplishment ; and to all which a watchful providence of the almighty must constantly attend . . they have seen the wonderful success of the gospel in verification of prophecy ; and notwithstanding all the opposition made to it by the power and interest of the world , back'd with the venom , spite , and malice of inveterate enemies . . they have seen the wonderful preservation of it through all the various scenes of prosperity and adversity ; and how miraculously it has been restored out of the lowest abyss , when seemingly , and as to all outward appearance , beyond recovery . so that we see how in every case there are ways chalked out for our satisfaction in this argument of a divine revelation ; the case of latter ages not excepted . and therefore , that unbelief is now as inexcusable after the times of revelation , as in those times . we are apt to think , and sometimes to plead , that if we had lived in the apostolical age , when the revelation was attended with the irrefragable testimony of many glorious miracles , we should then have been inexcusable , if we had remained incredulous amidst those instances of the divine power , or impenitent under the force of such convincing arguments ; and that the want of these may justly be pleaded for our excuse . but this is much like those jews , matth. . . that said , if we had been in the days of our fathers , we would not have been partakers with them in the blood of the prophets ; when yet they were acted by the same spirit . and i may say , those that believe not now under all the motives of credibility , would not have believed , any more than the jews did , that were eye and ear-witnesses of our saviour's miracles and doctrine , and yet remained to the last incredulous . such are incurable ; for if they hear not moses and the prophets , the testimonies yet remaining , neither would they be persuaded , tho christ and the apostles rose from the dead , and the whole process of that testimony given by them , was afresh represented to them . the best man is the best judge ; and the better he is , the more capable he is of judging ; according to that memorable saying of our saviour , john . . if any man will do the will of god , he shall know of the doctrine whether it be of god , or whether i speak of my self . wherefore ( to conclude with that of the apostle , james . . ) lay apart all filthiness and superfluity of naughtiness , and receive with meekness [ and humility ] the ingrafted word , which is able to save your souls . but be ye doers of the word , and not hearers only , deceiving your own selves . finis . errata . sermon i. page . line . read threefold . sermon ii. p. . l. . dele . miracles . p. . l. . for ii. r. . p. . marg. add praepar . l. . c. . p. . l. . after poet r. quoted by porphyry . p. . l. . r. antedeluvian . p. . after line . add . miracles ; of which hereafter . sermon iii. p. . l. . ( or pry ) in a parenthesis . notes, typically marginal, from the original text notes for div a -e theol. polit. c. . theol. polit. c. .