M I V ■^ '«^ :' %: Barclay, Robert. An Apology for the True Christian Divinity. Smnll ^to, I (Aberdeen), 1678 J\'rv rare first English edition. FROM THE LIBRARY OF REV. LOUIS FITZGERALD BENSON. D. D. BEQUEATHED BY HIM TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINARY ^^ ^-^^'-^ 7^--^''"- / ^i>J(\^if^ ^ ^ f^i^A-U > jCt. Z'ZIw-- ^^ A^^^-^/^ /.^//^/TT /1/, T /L^^^'^*-^ ^^"2 Barclay's Apology for the Quakers. Roberti Barclai. TheoloL;icie vere Christianae Apologia. Typiis excusa, 1676. Pro Jacob Claus, Bibliopola. habitante Anistelodanii, &c., with the half title addressiiif]^ the work to Charles II of England. 4to, new half niorocco. First edition of this gnat Quaker classic. r ^ AN APOLOGY For the True CHRISTIAN Divinity, As the fame is held forth , and preached by the people , Called, in Scorn, dU A K E R S; Being a full explanation and vindication of their Principles and Doftrines , by many arguments, deduced fromScri- ptur and right Rearon,and the teftimonys of famous Au- thors , both antient and modern, with a full anfwer to the ftrongefl: objec5lions ufualiy made againfl; them , Prefent^d to the J^I K G, Written and published in Latine , fortheinfonnation of Strangers > by ROBERT BARCLAY. And now put into our own language, for the benefit of his countrey - men. Act. ^4". 14. — ^ after the way y tphich they call herejie , fo worship 1 the God •/ my fathers, believing all things which are written in the Law and the Pr9* fhcts. Tit. 2.* 1 1 > 12? 1 3 ' ^4* ^^^ *^' Grace of God , that bringeth Salvation > bath ap" peared to all meri j Teaching us , that denying ungodlinefs and worldly luf\s 5 wefl:ould livef^ herly, right eoujly > andgodlily in thisprefcnt world ^ Lookjtigfor that bleffedhope , and the glorious appearing oftht great God, ^nd our Saviour Je'fusChrift. Whogavehimfelfforus J that he might redeem us from all iniquity , Mnd purifie unto himf elf a peculiar peofle > zealous of good works» 1 Thcff". 5:21. Prove all things ; hoidjafi that , which is good. Printed in the Year 1678. UNTO CHARLES The SECOND, KING O F GREAT BRITAIN And the Dominions thereunto belonging, ROBERT BARCLAY; A fervant of JESUS CHRIST, called of God to the difpenfation of the Golpel , now again revealed , and , after a long and dark night of Apoftafy , commanded to be preached to all Nations j wisheth Health and Salvation. S the condition of Kings and Princes, puts them in a ftation, more obvious to the , view and obfervation of the world,than that of other men, of whom, ^s Cicero obferves, nei- jthcr any word, or aftion can be obfcure; Co are thofc Kings ( during whofe ap- pearance upon the flage of this world , it pleafeth the Great I^ING o//^m^ifingularly to make known unto men * the the wonderful! fteps of hi 5 unfexrchMe Troyidence ) more fignally obfcrved, and their lives and actions more diligently remaiked, and inquired intoby pofterity, cfpe- ciallyifthofe things befuch, as not oncly relate to the out- ward tranfaftions of this world , but alfo arc fignalized by the manifeftation or revelation of the knowledg of God in mat- ters Spiritual and Religious. Thefeare thethings thatren- dred the lives of CyritSy ^Auguflm Cejar, and Conllant'in the Grcat,informcrtimes,andof CH A RLES the Fifth, and fome other modern Princes in thefe laft ages fo confiderable. But among all thefe tranfliftions, which it hath pleafed Godtopermitt, for the Glory of his Power, and the mani- feftation of his Wifdom and Providence, no age furnishcth us with things fo Jhange & ;w4rT^//c/^,whether with refpeft to matters Civil or Religious, as thefe, that have fain out with- in the compafs of thy time, who, though thou be not yet arrived at the fiftieth year of thy age , hau yet been a w^tnefs of ftranger things , than many ages before produced ; fo that , whether we refpeft thofe various troubles, wherein thou foundft thy fclf engaged, while fcarce got out of thy inflmcy , the many different afflictions, wherewith men of thy cir- cumftances arc often unacquainted , the ftrange and unpa- rallel'd fortun , that befell thy Father, thy own narrow efcapc , and banishment following thereupon, with the great im- probability of thy ever retu:ning ( at left without very much paines and tedious combatings ) or finally the incapacity thou wert under to accomplish fuch a defign , con- fidcringtheftrength ofthofe, thathad poffeffed themfelves of thy throne , and the terror they had inthfted upon foreign States : ^ yet that,after all this,thou shouldft be reftorcd with- out ftroke of fword , the help or affiftance of foreign States , or the contrivance and w ork of humane policy. All thefe do fufficiently declare, that it is the Lor^j^o/«^,which,asitis marvellous m our eyes , fo it will juftly be a matter of w onder and. and aftonishment ro generations to come : and may fuffi- ciently ferve, if rightly obfcrved, to confute and confound that Athcifm , wherewith this age doth fo much abound. As the vindication of the Liberty of Confcience (which thy Father, bygiving wayto the importunat clamors of the Clergy, the anfwering and fulfilling of whofe unrighteous wills has often proved hurtful! and pernicious to Princes, fought, in fome part, to rcftrain ) was a great occafion of thefe troubles and revolutions: fo the pretence of Confcience was that , which carried it on , and brought it to that pitch it came to , and,though ( no doubt) fome , that were ingagedin that woik, defigned good things, at left in the beginning, (albeit always wrong m the manner they took to accomplish it^i^^J^y carnal wapons) yet fofoon as they had tafted of the fweet of the poffeffions of them , they had turned out, they quickly began to do thole things themfelves, for which they hadac- culcd others: for their hands were found full of opprefrion,and fhej hated the reproofs ofinflruUion, which ps the way of life. And they evilly entreated the meflengers of the Lord, & caufedtobeat and imprifon his Prophets, and perfecuted his People, w^hona he had called & gathered out from among them, whom he had made to beat theiryjpor^j intoplow'shares,& their f pears intoprunn - ing-hooki, and not to learn carnal warr any more: but he raifedthemup, and armed them wirhJ^^/mw^/rpr^^owj; even with his own Spirit and Power , wh ereby they teftifi :d in the ftreets and high- ways, and publik markets and fynagogues, againft x\\t pride , yanity, lulls , and hypocrify of that gencrai'ion , who were righteous in their own eyes, though often ciuelly entreated therefore , and they fiithfully p.ophefied and foretold them of their judgment and down-flill, which came upon them, as by icveral w^arnings and epiftles deli- vered to Oliver di[\Ar\ic hard Cromwel, the Parliament, and other then Powers, yet upon record, doth appear. And after it pleaf;:d God to reftore thee, whatoppref- * 2 fions, r fions, what banishments and evil en^reitings they have met with, by men pretending thy auihority, and cloak- ing their mifchief with thy name, is known to mod men in this hland, cfpecially in England, where there isfcarce a prifon that hath not been filled with them, nor a Judge, before whom they have not been haled, though they could Key er jet he found guilty of any thing, that might deferve that ufage, therefore the fenfe of their innocency did no doubt greatly contribut to move thee three years ago to caufe fome hundreds of them to be fet at liberty; for indeed their fufferings are fingular, and obvioufly diftinguishable from all the reft of fuch as live under thee , in thefe two refpefts. FiPft, in that among all the plots, contrived ly others againfl thee , fmce thy return into 'Britann , there ix'^as neyer any orvned of that people found or knovpn to he guilty (though many of them have been taken and imprifoned upon fuch kind of jcal- oufys) hut rvere always found innocent and harmelefs, ( as be- came the followers of Chrift) not coyeting after, nor contend- ing for , the Kingdoms of this world, hut JuhjeU to eyery ordinance of man for Conjcience f^ke* Secondly, m that in thehottejl times of perfecution and the mofl yioletit profecution ofthofe Laws,made againjt meetings(bt'\ng cloath- ed with innocency) they haye boldly Jiood to their tefiimonyfor God , without creeping into holes or corners ; or once hiding themfehes^ as all other diffenters have done, hut daily met , accordtngto their cuflom,in the puhhkjplaces.appoynted for that gnd, fo that none of thy officers can (ay of them , that they haye furpn^ed them in A corner , oyertaken them in a priyat conyenticle , or catched them lurking in their fecret chambers : nor needed they to J end out f pies , to get them, whom they were fur e daily to find in their open ajfem- hlys, tejlifyingfor God and his Truth, i3y which thofe , that have an eye to fee, may obferve their Chriftian patience and courage , conflancy and fuffering , joyned in one , more more thciii in any other people , ihat differ from them , ot oppofe them : And yet in the midft of thofe troubles thou canft bear witnefs, that, as, on the one part, they never fought to detraci from thee, or to render thee and thy Government odious to the people, by namelefs andfcan- dalous pamphlets and libells, fo, on the other hand, they have not fpared to admonish, exhort, and reprove thee, and have faithfully difcharged their Confcicnccs towards thee, without flattering words, as ever the true Prophets in antient times ufed to do, to thofe Kings and Princes, under vvhofc Power, violence, oroppteffionwasafted. And albeit it be evident by experience to be moft agre- able both to Divine Truth and humane policy, to allow every one to ferve God, according to their Confciences, neverthelefs thofe other Sefts, who, for the mod part, durft not peep out inthetimesof Perfecution, while thefe innocent people flood bold and faithfuU, do now combine inajoynt confederacy ( notvvithftanding all the former janglings and contention among themfelves) to render us odious, feeking unjuflly to wreft our doftrin and words, as if they were inconuftent both with Chriltianity and Civil fociety^ fo that, to efFcftuat this their work of malice againft us, they have not been ashamed to take the help, and commend the labors of fome invidious Soci- nians againft us. So do Herod and Tontius TiUt agree to crucify Chrift, But our practice,, known to thee by good experience to be more confiftent with Chriftianity, and Civil fociety, and the peace and welfare of this liland, than that of thofe, that thus accufe us, doth fufficientlyguard us againft this calumny, that we may indeed appeal to the teftimony of thy Confcience, as a witneis for us, in the face of the Nations. Thefe things moved me to prefcnt the world with a b.tef 'fcricf, but true, account of this Pcopls principles in fonie sh ort Theological Propoficioiis, which, according to the will of God, proving fucccfsfiiU, beyond my expeftation, to thefatis- faftion of fevjrall , and to the moving in many a defire of being fuither informed concerning us , as being every where evil fpoken of, and likewife meeting with fniblik oppofition by fome , as fuch will always do, fo ong as th? D;yil rules in the children of difobeiiencc , I was thereby further engaged, in the hberty of the Lord, to prefent to the wo*-ld, this ^Apology of the Truth held by thofe People, which, becaufe of thyintereftin them, and theirs in thee, as having firft appeared and moftlyincreaf- cd in thefe Nations under thy rule, I make bold to prefenc unto thee. Thou know'ft and haft experienced their faith fulnefs to- Vpards their God, their patience in fuffenng, their peaceablenefs torvards the i\jng, their honejly ^ plainnejs , And integrity in their faithfull warnings and tejlimonys to thse^^ and if thou wilt allow thyfelf fo much time as to read this, thou mayft find how confonant their Trinciples are both to Scriptur , Truth , and right 7{eafon. The fmipUcity of th3ir behaviour, the generality ot their condition, as being poor men and iliiterat, the manner of their procedur being without the wifdom and policy of this w^orld, hath made many conclude them fools and mad men, and neglecT: them as not being capable of Reafon. But though it be to them as their crown thus to be efteemcd of the wife and great and learned of this world, and though they rejoyce to be accounted fools for Chrift's fake, yet of late fome, even fuch, who, in the world's account, are efteemed both wife and learned, begin to judge otherwifc of them , and find that they hold forth things very agreablc both to Scriptur, Kealon, and true learning. As it is inconfiftent with the Truth I bear, fo it is far from from me to ufe this Epiftle as nn enjnne to flatter thee, thc^ ufual defigd of fuch works ; and therefore I can neither dedicat it to thee, nor crave thy pationagc, as if there- by I might have more confidence to prefent it to the world, or be more hopefull of its fuccefs. To God alone I o\v what I have, and that more immediatly in matters Spiritual, and therefore to him alone and to the fervice of his Truth I dedicat whatever work he brings forth in me, to whom onely the praife and honor appertaines, whofe Truth needs not the patronage of wordly Princes , his Arm and Power being that alone, by which it is pro- pagated, eftablished, and confirmed. But I found it upon my Spirit, to take occafion to prefent this book unto thee, that, as thou haft been often warned by feveral of that people, who are inhabitants of £«g/W, fothoumayft not want a feafonable advertifement from a member of thy antient Kingdom of Scotland, and that thou may ft know (which I hope thou shalt have no reafonto be troubled at) that God is raifing up and encreafing that people in that Nation. And the Nations shall alfo hereby know that the Truth we profefs is not a work of darknefs, nor pro- pagated by ftealth, and that we are not ashamed of r^^e? Gofpel of Chrifl , becaufe we know it to be the Tower of God unto Sahation : and that we are no ways fo inconhftent with Government, nor fuch diftuibers of the Peace, as our enemies, by traduceing us, have fought to make the world believe we are, for what to thee I dare appeal as a Witnefs of our peaceablnefs and Chriftian patience. Generations to come shall not more admire that fuigu- lar ftep of Divine Providence , in refloring thee to thy Throne, without outward blood -shed, than they shall admire the increafe and progrefs of this Tiurh , with- our all outward help, and againfc fo great oppofirion, which shall be none of the leaft things rendering thy memory memory remarkable. God hath done great things for thee , he hath fufficicntly shewn thee , that it is by him Tr'vices rule, and that he can pull down andfet up at his pleafur. He hath often fliithfully warned thee by his fervants, fince he reftored thee to thy Royal dignity, that thy heart might not wax wanton againfl: him , to forget his Mercys and Providence towards thee , whereby he might permit thee to be foothed up and lulled afleep in thy fins by the flattering oiCourt-Tarafits , who , by their fawning, are the ruin of many Trinces. There is no King in the world, who can fo experi- mentally teftify of God's Providence and Goodncfs, nei- ther is there any, who rules fo many free people, fo many true Chriltians , which thing renders thy Govern- ment more honorable , thy fclf more confiderable, than the acceflion of many Nations filled with flavish and fuperftitious Soules. Thou haft tafted of Profperity and adverfity : thou knovvft what it is to be banished thy native countrey, to be over-ruled, as vvel as to rule and fit upon the Throne; and being opprefled thou haft reafon to know, how hatefull the Opprejfor is, both to God and man. If, after all thefe warnings and advertifements, thou doft not turn unto the Lord with all thy heart, but forget him, who remembred thee in thy diftrefs, and give up thy felf to follow luft and vanity , furely great vvill be thy condemnation. Againft which fnare , as wel as the temptation of thofe , that may, or do feed thee, and prompt thee to evil, the moft excellent and prevalent remedy vvill be, to apply thy felf to that Light of Chrijl , which shmeth in thy Con- fcienccy which neither can, nor vvill flatter thee, nor fuffcr thee to be at eafe in thy fins, but doth and vvill deal plainly and faithfully with thee, as thofc, that arc followers thereof have alfo done. GOD GOT) Almighty] 'n>h IfathfoJigHalljhhhin'hyiJieedtieir^^^^ Ins loye y fo touch and reach thy heart , ere the day of thyyifitationhc expired, that thou mayfteffeUuallyturntohtm, Jo as to improyethy f lace and ftatim, for his Name» Sowishcth, foprayeth Thy faithful! Friend and fubjcd T^O'BET^T -B^^CL^r. Frem Uryl the place of tnj/Pil^rimd^e^ in my nMnt countrty of Scotland , the 2 5 oftheMoneth, called NowQmb^r , in the YEAR 1675. -;:> R, B. Unto the Friendly Reader vvisheth Salvation^. Fftrafmuch as that, vohuh ahoye all things Ipropofe to my felf is to declare and defend the Truth ',for thejeryice where- of 1 hay egiy en up anddeyotedmyfelf , and all that is mine , therefore there is nothing , which for its fake ( hy the L dp and afsijiance of God) I may not attempt. %And in this conjidence I did Jometime ago publish certain Tropojirions of Viyinity , comprehending briefly the chief Trinciples and doflrines of Truth , whtch appearing not unprofitable tofome, and being, beyond my expeBation, wel re- ceiyed both by forreigners , tho difjenting from us, (albeit alfo oppofed by ^'ok. enyious ones) did fo far prey ail, as, in fome part , to remoye thatfal/e andmonflrous opinion , w hith lyino fame , and the malice of our adyerjaries had implanted in the mwM ojfjme concermng us and our doUrines. In this rejpe'd itfeem'dto me notpt to f pure my pannes and Uhr^ * * The- . Therefore hcingaEleJ hj thefdmemeafur of the ViVtne Spirit, and the Ith defign of propagating tlye Truth, hy which I published the Tropojitions , JjuJg d it meet to explain them fomewhut more largely 4Xthis time, and defend them iy certain arguments. T €7 haps my method of writing mayjeem notonely different, huf eyen contrary to that , which is commonly ujed by the men , called Divines, with which! am not concerned, for that Iconfefs myfelf to be noi onely no imitator and admirer of the SchooUmeii, but an oppofer ani defpifer of them , asfuch , by whrfe labor 1 judge the Chri- ftian T^ligion to befo far from being bettered, that it ts rather dejlroy- ed. "Keither haye I/ought to accommodat this my workjo itching ears , Tvho defire rather to comprehend in their head the fuhlime notions of Truth , than to embrace it in their heart. For what I haye written comes more from my heart, than from my head, what I haye heard rpith the ears of my Soul, andfeen with my inward eyes , and my hands kaye handled of theWord of Life. ^Andwhat hath been inwardly ma- nifejlcdto me of the things of God, that do J declare , notfo much mind- ing the eloquence and excellency of fpeech , asdefiringto demonjlratthe efficacy and operation of Truth , and if I err fome time in the former , it is not great matter -.for laU not here the Grammarian or the Orator , lux the Chriftian; and therefore in this hay e followed the certainT^le of the Divine Light , andofthe Holy Scrip turs. ^nd,tomakeanend, what I hay e written , ii written, nottofe^d the wifdom andknowltdgc , or rather vain pride of this world , hut to (larye and oppofe it , as the little "Preface prefixed to the Trop^^ fisions iothihcK , vohiih with the title of them is , asfolloiveth. THE THESES THEOLOGICiE. To the Clergy of what fort Ibcvcr, unto whofe hands thefe may come; but more particularly to the Doctors, Profeflbrs, and Students of Divinity intheUniverfities and Schools of Gr^^r SnW», whether Trelatical, Trefhy- terian, or any other : Robert Barclay, a Ser- vant of the Lord God , andone of thofe ( who in derifion are called gf^rfy^rj) wisheth unfeigned Repentance utit^ the acknowledgement of the Truth : F f^I E K D S, U7\[ro You thefe following Tropojitious are offered^ in which, they heingreadandconfidereain the fear of the Lord, jou may perceilfe that fimple J>laked Truth, which %Jan hy hpiwifdom hath rendredfo obfcure and myjlerious, that the world is ey en burthened with the ireat and 'voluminous TraSlat.es which are made about it , and by their yain jangling and Commentaries , by which it is rendred a hundredfold more darkjtnd intricate , than of it felfit is ; which great Learning fo accounted of ( to wit ) your School Diytnity {which ta^eth up almojl a mans whole life-time to learn) brings not a whit nearer to God, neither makes any man lejs wicked , or more righteous than he was ; Therefore hath God laid ajide the wife and Learned, and the Difputers of this world , and hath chofen a few def pi- cable and unlearned Inflruments {as to Letter 'learning ) as he did Fisher men of old, to publish his pure and naked Truth , and to free it of thefe mijls and fogs, wherewith the Clergy bath cloudedit, that the Teople might admire and maintain them ; ^Ayid amonz^ federal others , whom Cod hath chofen to makeh^own thefe things, {Jeing I alfo haye rectiyei * * 2 in in medfure GiACe to he a T)iffenfer of the fame Gofpel) it feemed good unto me , according to my duty, to offer unto You thefe Tro- fofitiom rchicl) ( tho short , yet^ are weighty, comprehending much , anddfcUring what the true ground of knowledge is , eyen of that l^ioMedge which leads to life Eternal , which ps here ivitnef/ed of, 4ind the tejtimony thereof left unto the light of Chrid in allyour Conferences: Farewcl, The Pirft Proportion ^ Concerning the true Foundation of kn$w!edg* * SEing the height of all happinefs is placed in the true' knowledge of God , ( This is life eternal to know the true God, andlefusChrifl whom thou hafl fent , ) the true and right underftanding of this foundation and ground of knowledge, is that, which is moflnecellary to be known and behcved in the firft place. The Second Propofition , Concerning Immediate T^yelation, Scing no man hnoweth the Father , hut the Son , and he , to whom- ivlatth.ii the Sonreyedleth him , and J eiyigt he rey elation of the Sonisinandhy ^7' the Spirit ; therefore the teftimony of the Spirit is that alone , by which the true knowledge of God hath been, is, and can be only revealed, who, asbythemovingoihis own Spirit, converted the Chaos of this world , into that wonderful! order , wherein it wasin the beginning, and created man, a living Soul, to rule and govern it, lb, by the revelation of the fame Spirit, Spirit, lie harhmanifeftedhimfelf all along unto the fonsof men, both Pan iarchs. Prophets and A poflles, which revc^ Jations of God by the Spiac , whether by outward voices and appearances, dreams or inward ohje^itye manife/fanons in th heart, were of old thcformaloljje^ ohhciv faith , and remaineth yetlotobe, fince the ohjeUofthe Saints Faith ts the fame in all ages, thoughfetforttiunderdiversadminiflrations : More- over thefe diyine inward reyelations , which we make abfolutely nece/farj for the buildingupof true Faith, neither do nor can ever contradift the outward teftimonyofthe Scriptures, or right and found rcafon; Yet from hence it will not follow, that thefe divine revelations are to be fubjefted to the exami- nation, either of the outward teftimonyofthe Scriptures, or ofthe natural reafon of man, as to a more noble, or certain rule and touch-ftonc; for this divine revelation and inward illumination is that, which is evident and clear of it felf,force- ing by its own evidence and clearnefs the wei-difpofedun- dcrflanding to afTcnt , irrefiflibly moving the fame thereunto even as the common Principles of natural Truths move and incline the mind to a natural affent. Such as are thefe , ( that the TV hole is greater than the part ; that two contradiUory fayings can not he both true, orfalje, ) which isalfo manifeft according to our adverfaries Principle, who (fuppofingthe polTibihtyof inward divine revelations, ) will neverthelefs confefs with us , that neither Scripture nor found reafon will contradift it ; and yet it will not follow, according to them , thattheScri- pture , or found reafon , should be lubjcfted to the examina- tion of thsi divine revelations in the heart.. The Third Propofidon^ Concerning the Scripturs. From thefe revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truch, which contain, * * 3 I.' A- ri. Afdithfulhiftorical account of the acting? of Gods people in divers ages ,\vith many fingular and renia. kable Providenc- es attending them, 2. A Prophetical account of feveral things , whereof fome are already pad , and fomc yet to come. 3. Afulland ample account of all the chief Principles of the Doctrine of Chrift held fortii in divers pretious declarations, exhortations and fcntences, which, by the moving of God's Spirit, were at feveral times, and upon fundry occafions fpokcn and written unto (bme Churches and their Paftors; Neverthelefs , becaufe they are only a declaration of the Fountain, and not the Fountain it felf, therefore they are not to be elleemed the principal ground of all truth and know- ledge , nor yet the adequate primary 7{ule of Faith and %lanners^ Neverthelefs, as that whicfi giveth a true and faithful! teftimony of the firfl: foundation, they are and may be eftcemed -xfecondarj '^ule , fuhordinate to the Spirit , from which they have all their excellency and certainty; For as by the inward teftimony of the Spirit we do alone truly know them, John 16: fo they teftifie that the Spirit is that guide, by which the '^^- Saints are led into all truth; Th :reforc according to the Scri- ,^^ * * ptures the Spirit is the firft and principal Leader; And feing we do therefore receive and believe the Scriptures 5 becaufe they proceeded from the Spirit, therefore alfo the Spirit is more originally and principally the Rub, according to thatreceived Maxim in tile Schools, Tropter quod ttnimquod-^ que ejl tale, illud ipfum eft magis tale. Englished thus: That /or which a thing t^fuch , that thing it felf ps more fucb. The Fourth Propofition, Concerning the Condition of%lan in the falL , All t^iJ^wsPofterity (or Mankind) both Tews and Gen- ilTiy ^^^'^' as to the firfl ^^rt;«( or earthly man) is fcillen, degene- rated, ^^ated, anddead, deprived of the fenfation (or feeling) of ^his inward Tcftimony, or Jff^ofGod, and is fubjcftunto the power, nature, and feed of the Serpent; which he fows in mens hearts , while they abide in this natural and corrupted ftate, from whence it comes that not their words and deeds only, but all their imaginations are evil perpetually in the fight of God, as proceeding fi cm this depraved and wicked feed. Man therefore as he is in this flate can know nothing aright; yea, his thoughts and conceptions concerning God, and things fpiritual (until he be disjoyned from this evil feed , and united to the Dtyine Light ) are unprofitable both ro him- felf and others : Hence are rejected the Socinian and Telagian Errors , in exalting a natural light , as alfo the Papifts and moft ofProteftants, who affirm that %dan without the true Graceofi£^^^2.\w God may he a true %4inijter of the GofpeU Neverthclefs this feed is not i mputed to infants , until by tranfgreflion they aftually joyn themfclves therewith , for they are by Nature the child- ren of wrath , who walk according to the power of the Prince of the Air, The Fifth and Sixth Propolltion , Concerning the Fhiyerfal 7{edemptionhy Chrijl, and alfo the Saying ana Spiritual Light , ivherervith eyery man is enlightened» The Fifth Propolltion, ^ God, out of his Infinite love , n*ho delighteth not in the death ^ of a [inner J but that all should liye and he fayed, hath fo loyed the verfeis.* world, that he hathgiyen his only Son a Light , that whofoeyer he- ^.^^i 49:5. lieyethin him should he fay ed , who enlighteneth eyery man, that J^^^y^^ cometh into the world,and mahe^b mamfefl all things that are reproye* Tit. 2:1 x able , and ttachetb all temperance y righteoufnejs , and godlinefs\ Eph.5:i3 and this Light enlighteneth the hearts ofali in a day in order ^^^^'^'^' tofalvacion, if not refilled ^ Nor is it lefs «wmr/it/ than the feed (eedoffui, beiiigthepurchafe of his death, who ujledjeath I Cor. 1 5 : ^^jr gy^ry man ; For as in Adam all dye , eyenjo in Cbrijl all shall ic • ' made altye. The Sixth Propoficion , According to which principle (or Hypothefis) all the Obje- ctions againllthe uni verfality of Chdft's death are eafily folv- ed; neither is it needful to recurr to the Minifteryof Angels, & thofe other miraculous means, which, they fliy, God makes ufeof,tomanifefttheDoftrineandHiftoiyofChrift'spaffioii unto fuch who (living in thofc places of the world where the outward preaching ot the Gofpel is unknown) have wel im- proved the firft and common Grace ; For hence it wel follows, that as fome of the old Philofophers might have been fav- ed; foalfo may now fome (who by Providence are call into thofe remote parts of the world , where the knowledge of the Hiftory is wanting ) be made partakers of the Divine Myfte- fCor. 12 ry, if they receive and refift not that Grace, a manifejiation vcrr.7. rphereofis ghen toeDery mantoprojit whhaL This certain Do- ctrine then being received, (f0 7w) that there is an Evangeli- cal and Iciving Light and Grace in all , the univerfality of the Love and Mercy of God towards mankind, (both in the death of his belovedSonthe Lord Jefus Chrifl:, and in the manifeftation of the Light in the heart) is eftablished and con- firmed againft all the Objections of fuch as deny it. There- Hebr.2'.9 ^^^^ Chrijlhath tafle d death for eyery man , not only /or all kinds 0^ men, asfome vainly talk; bmfor eyery one , ofallk^nds, the benefitofvvhofeofTea'igisnot only extended to fuch, who have the diftinft outward knowledge of his death and fuffer- ing, astliefameisdoclaredinthcSciptures; butevenunto thofe, whoarenecellarily excluded f.om the benefit of tliis knowled^eby fome inevitable accidcni:; which knowledge we willingly confefs to be very profiLablc and comfortable, but but not abfolutely ncedfull unto fuch, from wliotn Gcdhlm- felfhath withheld it, yet they may be made partakers of the myfterie of his death (though ignorant of the Hiftory) if they fufferhis vSecd and Light (inhghtningtl^ir hearts j to takeplace (iii which Light communion withtheFather and the Son is enjoyed) fo as of\vickeoMhed(m€ky, in which Chrift him- felfaffirmsalltobeincluded. As they have then falflyamier- roneoufly taught , w^ho have denyed Chrift to have dyed for allmen, fo neither have they fiiificiently taught the truth, w ho affirming him to have dyed for all , have added the ab- foluteneceflity of the outward knowledge thereof in order to Xhe obtaining its faving effed ; Among whom the T^emotjjirants of Hollandh2i\e been chiefly wanting , and maay other Afler- tor s oi uniyerjal Ademption y in that they have not placed thc extent of this falvationirkthat Divine and Evangelical- Pria^ cipleofLightand Life, wherewith Chrift hath enlightncd every man t bat comes into the world, which is excellently and evidently held forth in thefe fcriptures, Gen<^: 3. Dcut, 30:14. Johu.I:7>8,;». Rom. lo: 8, Tit. 2:11. The Seventh Propofition, Concerning luftifi cation. • As many as refift not this Light, but receive the fame, in them is produced, a holy, puie, and fpititual birth, bring:- ing forth holincfs, righteoufnefs , purity, and all thefe other blefledfruits, which are acceptable to God, by which holy birth {to wit) lefus Chrijt fcm^d within us, and woi king his work in us , as we are faiiftifyed, fo are we juftified in the figlit of God, according to the Apoftles words, 'But ye arg ^^ ^ washed , • t^fhed, iutyearefan^ijiei^ but ye ar^ jujlijiedinthe T^ameofthe Lordlefus, and l?y de Spirit of our God. Therefore it is not by our works wrought in our will , nor yet by good works , confi- dered as of th emfelves , but by Chrift who is both the gift and thegiver, and the caufe producing the effefts in us, who as he hath reconciled us while we were enemies, doth alfo in his wifdomfaveus, andjuflify us after this manner, asfaith the fame Apoftle elfc where, according to his mercy he hath Titui. y. fayed lis, hj the vpasbingof 'Regeneration y and the renemngof the ^'^"5- HolyGhoJl. . ! The Eighth Propofition , » Concerning TerfeBion. In whom this holy and pure birth is fully brought forth, Rom. 6: the body ofdeath and fin comes to be crucified and removed, Rom' 8* ^^^d their hearts united and fubje all-in » Cor. i newnefs of Life, of which the Baptifm of lohn was a figure, ^^" *^' which was commanded for a time,and not to continue for ever; as to the Baptifm of infants it is a meer humane Tradi- tion, for which neither Precept nor Praftice is to be found in all the Scripture. The Thirteenth Propofition , Concerning the Communion or participation of the body andhloodofChriftm The Communion of the Body and Bloodof Chriftis inward and Spiritual , which is the participation of his flesh and blood , \ ^^^l'^]^ byvTOich the inward man is d^iily nourished in the hearts of joh. 6: thofe in whom Chrift dwells, of which things the ^r^^y^w^ 3^'^^- q/'^r^4^byChrift with his Difciplcs was aj^wr^, which they fcor.5j eveniifed in the Church for a time, who had received the vers 8. ' fubftance , for the caufe of the weak : even as ahjlaining from things Jlrangled , znd from blood , the washing one another s feet , and the anointing ofthefickjvith Oyl , all which are commanded with Ads 1 5: nolefs authority and folemnity than the former; yet feing YJi^^""'. they are but the shaddows of better things , they ceafe in fuch vers 1 4'. as have obtained the Suhjiance. Ja- 5: 14 The Fourteenth Propofition, .Concerningthe Tower of the CiyilJs/tagiJlrate in matters purely religious andpertaining to the Confcience. Since God hath afliimed to himfelf the power and Domi- nion of the Confcience, who alone can rightly inftruft and l^^ ^ governit, therefore it is not lawful! for any whatfoever, by sus6. vertueofany Authority or PrincipaUty they bear in the Go- ^^«^.7: vernment ot this World , to force the Confciences of others ; xit.^gti o and and therefore all Killing, Banishing, Fining, imprifoningj and other fuch things, which men areafflicled with forthe alone exercife of their Confcienceordifterence in Worship, or Opinion ; proceedeth from the Spirit of Cain , the murther- er, and is contrary to the Truth, providing always that no man, under the pretence of Confcience, prejudice his Neigh- bour in his life or eftate, or do any thing dellruftive to, or jnconfiftent with humane Society, in which cafe the Law is for the tranlgreflbr , and Juftice is to be adminiftred upon all without reljped of Perfons. The Fifteenth Propolltion^ Concerning Salutations and T^creations , &c. Seingthechiefendof all Religion is to redeem man from the fpirit and vain converfation of this World , and to lead into inward communion with God, before whom, if we fear Eph. 5*. always, we are accounted happy, therefore all the vain cu- ^^£f ' ^* flomsandhabitsthereof bothin wordanddeedaretobercje- rers 1 4. ^ed and forfaken by thofe who come to this fear ; fuch as the Joh. 5: takingofFtheHattoaman, the bowings and cringings of the Terto' ^^^y^ ^nd fuch other Salutations of that kind, with all the Adtsio: foohsh and fuperftitious formalities attending them, all vers26. which man has invented inhis degenerate ftate to feed his vcrs?^^ pride in the vain pomp and glory of this world, as alfo the Cohz'.d' unprofitable Plays, frivolous Recreations, Sportings and Gamings which are invented to pafs away the pretious time , and divert the mmd from the witnefsof God i n the heart , and from the living fenfe of his fear, and from that Evangelical Spirit wherewith Chriftians ought to be leavened , and which leads into fobriety, gravity and Godly fear, in which, as we abide, the ble/Ting of the Lord is felt to attend us in thefe aftions which we are neceflarily engaged in order to the takiflg care for the fuftenance of die outward man. AN Pag, I AN APOLOGY, Forthc true CHRISTIAN DIVINITY. The firft Propoiition. Scing the heighth of all happynefs is placed in the true knovvledg of GOD , ( thi/5 ps Life eternal, to know the true J^^* '7-3 God and lefus Chrifl, whom thou hajl fent ) the true and right underflanding of this foundation and ground of knowledg is that which is moft neceflary to be known and believed in the firft place. E, that defireth to acquire any art orfci- ence, feeketh firft thofe means , by which that art or fcience is obtaiiyed. If we ought to doe fo in things natural and earthly , how much more then in Spiritual ? In this affaire then fliould our inquiry be the more diligent, becaufehe, thaterres in the en- trance, is not fo eafily reduced again into the right way , he, that mifTeth his road from the beginning of his journey , and is deceived in his firft n^arks, at his firft feting forth, the greater his miftake is , the more difficult will be his entrance into the right way. Thus when a man firft propofeth to himfelf the knowledg cfGod , from a fcnfe of his own unwcrthynefs , and from the great wearynefs of his inirr.! , occafioncd by the fecrct checks of his Confciencc, and the ten- A der , % TkeFIT^ST T T^OT S IT I OK. der > yet real , glances ot Gods Light upon his heart , the carneft dcfircs he has to be redeemed from his prefent trouble, and the fervent breathings hehastobceafcdof his difordcrcd paflions andlufts, and to find quiet- ncfs and peace in the certain knowledg of God , and in the afl'urance of his love and good-will towards him , makes his heart tender, and ready to receive any impreffion, and fo (not having then a diftind difccrning) through forwardnefs cmbraccth any thing , that brings prefent eafe. IF, cither through the reverence he bears to certain pcrfons , or from the fe- cret inclination to what doth comply witii his natural difpofition, he fall upon any principles or meanes, by which he apprehends he may come to know God, and fo doth center himfelf, it will be hard to remove him thence again, how wrong foe ver they maybe. For the firft anguifli being over, he becomes more hnrdy , and the enemy, being near , creats a falfe peace, and a certain confidence , which is ftrengthened by the mind's un- willingnefs , to enter again into new doubtfulncfs , or the foriner anxiety of a fearch This is fufEcicntly verified in the example of the Pharifees and '^ewifl-. D(;c7orx, whomoftofall rcfiftcd Chrifl, difdaining to be cftcemed igno- rant , for this vain opinion, they had of their knowledg , hindered them, from the true knowledg , and the mean people , who were not fo much preoccupyed with former principles, nor concciced of their own know- ledg, did caHly believe. Wherefore the Pharifees upbraid ihem , faying, Joh 7:4?, Have an) of the Rulers «r Pharifees believed in him ? But this people , which know 49« not the Law , are accurfed. This is alfo abund.mtly proved by the experi- ence ofall fuch , as being fecrctly touched with the call of God's Grace unto them , do apply thcmfclvcs unto falfc teachers, where the remedy provs v.orfe , than the difeafe , becaufe, in ftead of knowing God , or the thingsrelaceing to their Salvation aright, they drink-in wrong opinions of him, fromvvhich it's harder to be difintangled, than while the Soul remains a blank, or tabula rafa. For they, that conceit themfelvcs wife, areworfe todeale with , thanth'.'y, that are fcnfible of their igno- rance. Nor hath it been Icfs the device ofihe devil, the great enemy cf mankind, to pcrfwadcmen intowrong notions ofGod, thantokccp them altogether from acknowledging him, thclatter caking with few, becanfc odious , but the other having been the conftant ruine of the world ; for there hath fcarcc been a Nation found , but hath had fomc no- tions or other of Religion : fo that not from their denying any Deity, but from Concerning the true Foundation ofknoroleig. ^ from their miftakes and mifapprehenfions of it , liath proceeded all the idolatry and fuperftitioii of the world, yea hence even Atheifm it felf hath proceeded , for thefe many and various opinions of God and Religi- on, being fo much mixed with the gueilings and uncertain judgments of men, have begotten in many the opinion that there is no God at all. This and much more, that might be faid, may (licw how dan^;erous it is to mifs in this tirll ftep. A\l^ that come not in bjf the door y ^ir^ accounted as thieves and robbers. Again, how needfuU and defircable that knowledg is, which brings Life eternal, Epicletus flicweth , faying excellently wel,cap. 58. /c&/ or/ n Kveiurrxnv Know that the main foundation ofpietjf ^isthis ^ to have oo^u^ ,^A»4«^, right opinions and apprehenfions of God. This therefore I judged neceffary as a firft principle , in the firft place, to affirme , and 1 fuppofe will not need much further explanation nor de- fence , as being generally acknowledged by all ( and in thefe things , that arc without controverfy, I love to be brief) as that, which will eafily commend it felf to every man's reafon and Confcience, and therefore 1" Ihall proceed to the next Propofition, which, though it be nothing lefs certain, yet by the malice of Satan and ignoranceof many, comes farr more under debate. The Second Propofition ^ of Lnmediate T^y elation. Seing no man hnoweth the Father , hut the Son , and he , to whom the Sonreyealethhim, Matt, ii: 27. ,^nd fetngt her ey elation oi. the Son is in , and hy the Spirit , therefore the teftimony of theSpirit, is thatalone, by which the true know- ledg of God hath been, is, and can be, onely revea- led : who , asby the moving of his own Spirit , he dif- pofed the c/moj of this world, into that wonderful! or- der, wherein it was in the beginning, andcreatedman alivingSoultoruleandgovernit; fo by the revelation of the fame Spirit, he hath manifciled himfelf all along unto chefonsof men , both Patriarchs, Prophets, A 2 and The SEC0K3 T7{pT OSITION, andApoflles; which revelations of God, by the Spirit, whether by outward voices and appearances, dreams or inward objeftivcnianifeftations, in the heart, were of old the formal objc6t of their faith , and rcmaine yet fo to be : fince the ohjefl of the Saints Uith is the fame in all ages , though held forth under aiyers adminiflra- tions : Moreover thefe divine inward revelations, which we make abfolutcly neceffary for the building, up of true faith, neither do , nor can ever , contradict die outward teftimony of theScripturs , or right and lound Reafon; yet from hence it will not follow that the Di- vine revelations are to be fubjeftcd to the Tefl:,either of the outward teftimony of the Scripturs , or of the natu- ral reafon of man, as to a more, noblc,or certain rule and touch-flonc ; for this Divine revelation and inward illumination, is that, which is evident, and clear of it fclfe , forcing, by its own evidence and clearnefs, the wet difpofed underftanding toalTent, irrefiftibly mo- ving the fame thereunto, even as the common princi- ples ofnatural truths do move and incline the mind to a natural aflenr. As iXi'Mthc vphole is greater thanits pas-t. That t)vo contradictor J s can neither be both true , nor bothfalfc. I f I. Tf T is very probable, that many carnal and natural Chriftians will oppofe this l^ropofition , who, being wholly unacquaint- ed with the movings and adings of God's Spirit upon their hearts, judge the fame nothing neccfT^iry, and fome are apt to flout at it as ridiculous. Yea to that hci^hth arc the "enc- rality of all Chriftians apoftatizcd and degenerated, that , though there be not any thing more plainly aflerted, more fcrioufly recommended, nor more certainly attefted to , in all the writings ofthe Holy Scriptures , yet nothing is lefs minded , and more rcjeded by all forts of Chriftians , than Immediate and Dtvme Revelation , in fo much, that once to lay claime to it is matter ofreproach. Whereas of old, none were ever judged Chriftians,but fuch is had the Spirit of ChrtftyKotn»S:^. Bui now many do boldly call them- fclvcs of Immedidte '/{ey elation. ^ {elves ChriftUm , who make no difficulty of confcfling they arc without it, and laugh at fuch as fay they have it. Oi old they were accounted the fans of God y who were led bjf the Spirit of God i ibid. vers. 14. But now many avcrrethemfelvcs Sons oi God who know nothing ot this leader, and he that affirms himfeU To led, is , by the pretended orthodox of this a^e , prefently proclaimed a htrctick ; the reafon hereof is very manifeft, viz, bccaufemany, inthefedayes, under the name ofChrilHans do experimentally find that they are not adted , nor led by Gods Spirit , yea many great Doc7or;, Divmes, Teachers^ and Bifhops oiChriftianity (com- monly (o called ) have wholly fliut their ears from hearing, and their eyes from feeing this inward Guide , and fo are become {^rangers unto it; whence they are , by their- owuc experience , brought tothisftrait, ei- ther to contefs that they are as yet ignorant of God, and have only the fliadow of knowledge and not the true knowledg of him, or that this knowledg is acquired without immediat revelation. For the better underftanding then of this propofition, wedodiftin- guilL betwixt the certain knowledg of God , and the uncertain, betwixt the fpiritual knowledg and the literal, the faving heart-know Icdg and foaring, airy head-knowledg. The laft we confefs may be , divers wayes obtained, butthefirftby no other way, then the inward immediat mani- feflaiion and revelation of Gods Spirit , fliining in and upon the heart , inlightning and opening the undeiftanding. ^11, Having then propofed to myfelf, in thefe propofitions, to affirm thofe things which relate to the true and efteduall knowledg which brings life eternal with it, therefor I have affirmed , and that truely, that this knowledc; is no otherways attained, and that none have any true ground to believe they have attained it, who have it not by this re- velation of Gods Spirit. The certainty of which truth is fuch , that it hath been acknowledged by fome of the moft refined and famous of all forts of Profeflors of Chriftianity in all ages ^ who being truly upright-hearted and earncff: fcekersofthe Lord (however Hated under the difadvantagcs and epide- mical errors of their feveral feds, or ages) the true {tC(\ in them, hath been anfwered by Gods love, who hath had regard to the Good, and hath had of his eledt ones among all, who, finding adiflai^ anddifguflin all other outward means , even in the very principles and precepts more particularly relative to their own forms and focietys, have at laft con- A 5 eluded , Aug. ex Trad. )9 ' Epift. Joh. 5. >> )? J> , lib. r. Strom. 99 5) 3» >) Tacviag. 3» 5) J> Lib. cfc vcland. J> virginibiis fi cap. I. 9> J» 9> 9> >> » 5> 5> Epift. Paulin. 91 1C3. 5» 3» 9) Dc Incar narionc )9 YCibi Dei »> » 1^ n^ SECON'D TT^OTOSITIOn. eluded, with one voyce , that there was no true knowledg of God, but tha: which is revealed inwardly by his own Spirit -, whereof, take theTc foUowini^ teftimonys of the Ancients. „ I. It it the tmvAri Mapr ( Ukh Auguftin) that te^tcbeth y itisCbrift, tb.it teachetb , tt is mlpirarion , that teachetb : where this infptrat'mi and tin- citon is wanting , it is in vain that words fom without are beaten in. And thereafter : For be , that created tts and redeemed usy and called tu by faith , and dwelletb in us bj/ bis Sprit , twlefibe jpeaketh ttntojou inwardly , it is needle^ for us to cry out, „ ^. There is a difference faith ( Clemens Alexandrinus) betwixt thaty which anyone fmb of the Truth , and that y which the Truth it fclfy interpreting it f( If , fanh, A couj ctlur of I'rutb dijferetbfiom the Truth it felf, a fimtltttid of a thing differ eth from the thing it felf -^ it ^ one thing y that is acquired bj exercife and dtfciplme y and another thing -, which bj power and faith. Laftiy the lame Clemens faith , Truth is neither hard to be arrived at , nor is it im- poffiblc to apprehend it , for it if mofi nigh unto us, even in our houjesy ^s the moji wife Mofes hath infmuated. „ 3 . How isity { faith Tertullian ) thatfmce the devil always worketh , and flitretb up the mind to iniquity , tbat the work^of God fhould ettb, r ceafe or dc- fifl to acl ^ Since for this end the Lord did feud the Comforter , that , becaufe hunnne weaknef could not at once bear all things y knowledg might be by little and little dire^cd , formed and brought to perfection by the holy Spirit that Vicar of the Lord, 1 have many things yet (p/r/W;^ ) to fpeakunto you, but yccan not as yet bear them , but when that Spirit of 1 ruth fliall come, he (lull lead you into all Truth , and diall teach ycu thefc things , that are to come. But of his work^we have jpoken above, IVbat is then the admi- niflrationofthe Comforter y but that difcipline be derived y and the Snipiurcs revealed} ^Q. ,, 4. The Law ( faith Hierom ) is (piritual , and there is need of a revelation to underjlar?d it. And in his epilUc 1 5-0 to Hedibia, qucftion 1 1 . he faith, the w!)olc epi file fof/;^ Romans needs an interpretation , it bei?:g involved in fo great obfcuritys, that for the underflanding thereof y wc need the help of the holy Spirit , who , through the Apoftle , dilated it. ,, f. So great things (iaith Atbanafnis) doth our Saviour daily : he draws uniopiny , per fir adcs unto vertue , teaches ifnmortidity , excitc< 10 the define of heavenly things y reveales k!}owledg from the Talhcr^ inJliires power againji death y and Jhewcs htmfelfimto every one, ^ 3, 6. Gre* of Immediate 7{ey elation* 7 „ 6. Gregoyy tlic Great, upon thefe words [he iJiail teach you all Horn. jo. things ] faith , that unleftbe fame Spirit fit upon the heart of the hearer , in ^T^^" ^^^ vaiiiu the difcourfe of the doctor , let no man then afcribe unto the man , that ^ ' ^" teachtth , what he underfiands fom the mouth of him thatlpeaketh, for,un- kf hey that teachethy bewithm, the tongue of the Docior^ that's without yU- honreth in vain. „ 7. Cjfrillus Alexa^idrifittsiphinly zff^rmcthy that men knew that J qCus ^"^'j^^-^"- ,, is the Lord by the holy Ghoft, no otherwife than thej y who taflhone^y ^^ ' ' "" „ knoiv that it isfweet even bj its proper quality, ,, 8. Therefore ( faith Bernard ) we daily exhort you , Brethren , by fpeech , j^ pfai. g . „ that ye walk^ the ways of the heart , and thatyour Soul be always in your hands ^ „ that ye may hear what the Lord faith in you. And again , upon thefe words of ,. the i^po///f , [ Lcthim, thatgloiycth, glory in the Lord. J with which „ threefold vice ( faith he ) all forts of religious men are lefor more dangeroujly ,, affe^edy hecaufe they do not fo diligently attendwith the ears of the hearty „ to what the Spirit of Truth (which flatters none ) inwardly Jpeaks» This was the very bafts and main foundation, upon which the primitive Reformers walked. I«f/;tfrinhis book to thcnobility of Gfrw4»y faith. ,, This is certain y , , that no man can make himfelfa do^or of the holy Scripture , hut the holy Spirit ,, alone. And upon the Magnificat he faith , No man can rightly under ft and „ God , or the Word of God , unlejs he immediately receive it from the holy Spirit y , , neither can any one receive it from the Holy Spirit , except he find it by expe- , , rience in himfelfy and , in this experience the Holy Ghoft teacheth, as in hupro- ,, per fchool , out of which fchool nothing is taught but meer talkt 5, Vhilip Melanchton in his Annotations upon the 6 of John : Tf'ho hear „ onely an outward and bodylyvoyce , hear the creatur y /;«/GodisaSpirit , J, and is neither difierned norknoun^ nor heard y but by the Spirit -^ and tlyere" „ fore to hfiox the voyce of God , to fee God , ts to know and hear the Spirit : by the „ Spirit alone God is known and perceived. J, Which alfo the moreferiom to this day do acknowledg , even allfuch , who fa- „ tisfy themfelves not with the fuperfa e of Religion , and ufe it not as a cover or ,, art. Tea all thefe , who apply themfelves ejfe dually to Chriftianity , and are , y notfitisfied , untiU they have found its effectual workjipon then hrartSy redeem- yy ingthem from fin, do feel that no kS'Owledg effe^ually prevails to the producing 5, of this y but that which proceeds from the warm influence of God's Spirit upon „ the heart , and from the comfortable Jhinings ofhu Light up9n their underftand- ^ The SECOND T-R^OTOSIT ION, ing: and therefore to this purpofe a late modern Author faith wcl, videlicet , Dodor Smith o^Cdtnbrtdge in his fcled difcourfes : „ To feek^ 5, our Dtvtmty meerly tn books and writings , U tofeekjhe Living among the dead. „ He do but in vain many times feel^God tn thefe , where his Truth m too often , 5, notfo much enjhrined as entombed. Intra te qu^re Deum yfeekjGod with- ,, in thine own Soul , he is bejidifcerned roig^ evrf« , oi Pbtinus phrafethit , bjf „ anlutcUeclualtouchofhttn, Pfemujifec with our eyes, and hear with „ our ears , and our hands mtijl handle the Word of Life , ( to exprejs it in „ S. John's ivords) on rm 4^X'( «^^^< j &^' ^/.'(r Sotdit [elf hath its [enfe as „ wel as the body. And therefore David , when he would teach us to ,, knowwhatthc Divine goodnefs \s , calls not for fpeculation , but „ fenfation. Tajl and fee how good the Lord is. That is not the bell and y, tiueil knowledg of God , which is wrought out by the labour and fweac „ of the brain, but that, which is kindled within us , by an heavenly 9, warmth in our hearts. Andagain: there is a knowing of the Tri/r/; /tf „ It ism Jcfuty^s it IS inaChrif^-likenaturc , as it is in that Tweet, mild, „ humble and loving Spirit of Jcfus , which fprcads it felf , like a Morning- „ fiar y upon the fpirits of good men full of Light and Life. It profits „ little to know Chrift himfelf after the flcfli, but he gives his Spirit to ,> goodmen, that fearcheth the dfep things of God, And again: it is but ,, thinne, airy knowledg , that is got by meer fpeculation, which is „ ulher'd in by Syllogifms anddemonftrations,butthat, which fprings 5, t^orth from true goodnefs is ^tn^v t/ 'reitrvg -^mJ^^ieaf^ as Origcn „ fpeaketh , it brings fuch a \)ivme Light to the Soul at is more clear and con- ,, vtmingy than any demonjlration. § I IL That this certain and undoubted method of the true know- ledg of God hath been brought out of ufc, hath been none of the leaft de- vices of the devil , to fecure mankind to his kingdomc. Foraftcrthc light and glory of the Chriftian Religion had prevailed , over a good part of rhe world, and difpelled the thick mills of the heathenifli do(flrine, of the plurality of Gods , he that knew there was no probabiliry of delud- ing the world any longer that way, did then puff man upwithafalfe knowledge of the true God, feting him on work to feck God, the wrong wjy, and perfwading him to be content with fi^ch a knowledg as was of his own acquiring, and not of Gods teaching. And this device hath proved the rnorcfuccefsfull , bccaiifc accommodared to the naturall and corrupt fpirit and temper of man , who, above all things , nttcifts to exalt Of Immediate T^e^eUfion^ ^ exalt himfclf ; in whick felf-cxaltation, as God is mofl; greatly diflionour- ed 9 (o therein the devil hath his end ; who is not anxious how much God be acknowledged in words 9 provided him felf be but alwayes ferved , he matters not how great and high fpcculations the natural man entertains of God, Co long as he ferves his lufts and pafTions , and is obedient to his evil faggcftions and temptations. Thus Chriftianity is become an art, ac- quired by humane fcicnce andinduftry , as any other art or fcience is, and men have not only afllimed unto themfclves the name of Chriftians ; but even have procured to be cftcemed as maftcrs of Chriftianity, by cer- tain artificial tricks , though altogether ftrangers to the Spirit and Life of Jcfus. But if we fhall make a right definition of a Chrifiian , according to the Scriptur , videlicet , that he is one , that bath the Spirit ofCbrifty and it lei by it. How many Chriftians, yea and of thefe great Mafters and Dodors of Chriftianity, fo accounted, fliall we juftly diveft of that noble title ? If then fuch as have all the other means of knowledg, & are Efficiently learned therein, whether it be the letter of the Scriptur, the traditions of Churches , the works of Creation and Providence, whence they are able to deduce ftrong and undeniable arguments ( which may be true in them- felves) are yet not to be efteemed Chriftians, according to the certain and infallible definition above mentioned; And, ifth^ inward and im- mediate revelation of God's Spirit in the heart , in fuch, as have been alto- gether ignorant of fomc , and but very little skilled in others , of thefe means of attaining knowledg, hath brought them to Salvation : Then it will neceflarily and evidently follow j that inward and immediate revela- tion is the oneiy fure and certain way , to attain the true and faving know- ledg of God. ^ But the Firft is true : Therefore the lift. Now as this argument doth very ftrongly condud , for this way of knowledg, and againft fuch as deny it, fo herein it is the more confiderable, becaufe the Propoficions , from which it is deduced, are fo clear , that our very adverfarys can not deny them. For , as to the firft , it is acknow- ledged, that many IcifT nod men may be,and have been, dan. i.ed. And as to the fccond, who will deny, but many illiterate men may be , ik are, faved ? Nor dare any afiiime,that none come to the knowledg of Goc',and Salva- tion, by the inward revelation of the Spirit, without thefe other uu:v7ard mcansjunlcfs they bealfofobuld,as to . Aclud Abel,iCth Noah, Abraham, B J^b, lo The SECOnV TT^OTOSTTIOK, Job, and all the holy Patriarchs, from true knowlcdg and Salvation. § IV. I would however iK)t be undcrftood, as if hereby I excluded thofe other means of knowledg from any ufc or fervice to man , it is farr from me fo to judge, as inthenextPropoficion concerning the Scripturs fliall more plainly appear. The queftion is not , what may be profitable orhclpfull, but what is abfolutely neceflary ? Many things may con- tribute to further a work , which yet are not that main thing , that makes the work go on. The fumme then of what is faid , amounts to this , that where the true inward knowledg of God is , through the revelation of his Spirit , there is all , neither is there any abfolute ncceflity of any other. But where the bcfl: , highcfl: , and moft profound knowledg is j without this , there is no- thing , as to the obtaining of the great End of Salvation. This Truth is very effeflually confirmed, by the firO: part of the proportion it fclf, which infcww^ords, comprehenucLh divers unqueftionablc arguments, which I fliall in brief fubfumc. Firfl: , That there vs no knorvledg of the Father , hut hy the Son. Secondly, That there us no hnoivledg of the Son, hut hy the Spirit, Thirdly, That hy the Spirit , God hath alrvayesreJealed him- felf, to hi6 children. Fourthly , That thefe revelations were the formal ehjeU of the Saints faith, AndLaftly, That the fame continueth to be the ohjeU of the Saints faith to tim day, Ofcach of thefe I fliall fpeak a little particularly , and then proceed to tliclatterpart. § V. As to the firfl, viz, that there is no knowUd^ of the Father^ hut hy the Son y it will not need much probation, being founded upon the plain words of Scriptur> and is therefore a (it viedium to draw thcrdlof our afl'ertionsfrom. For the infinite and mofl: wife God , who is the Foundation, Root and Spring of all operation , hath wrought all things , by his Eternal 'VX'^ord Joh. I : X , and Son. This ii that WORD , that was in the hegmning zvith God , and was ~ * * • Cod , hji iphom 4ll things were made , and ivithout whom wm not any thing made , Eph. 3 : 9. that WM made. This is that Jefm Chriji , bj whom God created all things , hy whom 9 Of Immediate T^y elation, 1 1 whom , dad for whom , all were created , that are in heaven^ and in earth , vi/it/r, and inviftble^ whether they be thrones , or dominions , or principality s , or powers , Col. I : i6 . Who therefore is called the firft- born of every creature ^Col. i : vers I J. As then , that infinite and incomprehcnfiblc Founrainof Life and motion operateth in the creaturs , by his own eternal 'Word and power, fo no creatur has accefs again unto him, but in and by the Son, according to his own ex prefs words , No man kpoweth the Father, but the Son, andhcj to whom the Son will reveal him y Matth ii :xy, Luk lo; X2- And again he himfelf faith , I am the Way , the Truth > and the Life : no man Cometh unto the Father , but by me , Joh. 14 : 6. Hence he is fitly called the Mediator betwixt God and man : For having been uith God from all eternity, being himfelf God, andalfointime partaking ofthcnatur of man, through him , isthcgoodnefs andloveof Godconveighed to mankind, and by him again man receiveth and par- taketh of thcfe mercys. Heneeis eafily deduced the probation of this firft aflertlon , thus: If no man know the Father, but the Son, and he , to whom the Son will reveal him, then there is no knowledg of the Father, but by the Son ; But no man knoweth the Father , but the Son : Therefore there is no knowledg of the Father, but by the Son. The firft part of the antecedent are the plain words of Scriptur. The confequence thereof is undenyable, except one would fay , that he hath the knowledg of the Father , while yet he knows him not : which were an abfurd repugnance. Again: IftheSonbetheWay, the Truth, and the Life, and that no man cometh unto the Father , but by him , then there is no knowledg of the Father , but by the Son : But the Firft is true: Therefore the laft. The antecedent are the very Scriptur words. The confequence is ve- ry evident. For how can any know a thing , who ufeth not the way, with- out which it is not knowable ? But it is already proved , that there is no other way , but by the Son , fo that v. hofo ufes not that way, can not know him, neither come unto him. ^ VI. Havingthcn laid down this firft Principle , Icome tothefe- cond , viz , that there is no knowledg of the Son , bin by the Spirit y or that the reveLition of the Son of God , is by the Spirit. B z Where ff The SECOKD T\0T0S1TI0N, Where it is to be noted » that 1 always fpcakottl^efaving, certain, and neccUary knowledg of God , which that it can not be acquired other- ways than by the Spirit , doth alfo appear from inany dear Scripturs. For Jefus Chriit, in and by whom the Father is revealed, doth alfo reveal liimfelfto his Difciples and Friends, in and by his Spirit, as his mani- fejflation was fometimes outward , when he teftifyed and u itneffed for the Truth , in this world , and approved himfelf faitlifull throughout. So be- ing now withdrawn , as to the outward man , he duth teach andinftrudl mankind in^K'art'ly , by his own Spirit , he JiantUtb at the doer , and k^ockethy Atidwhofo hearctb his vojce , andopenethy he comes tn tofuch, Rev. 3 : 20. Of this revelation of Chrift in him 5 Paul fpeakcih, Gal. 1 : i5. in which he placeth the excellency of his miniftry , and the certainty ot his calling. And the promifcof Chriit to his Difciples , /e , I am jvithjou to the end of thetvorld-i confirmeih this fame thing, lor this is an inward prefence , and fpiritual,as allacknowledg. But what relates hereto will again occurr. I fliall deduce the proof of this Piopofition from two manitcft plnces of Scriptur. The firft is , i Cor. x , i i : i 2. What mankijoweth the things tf a man ,fave thejpirit of a man , u^htch is in him ? Evenfo the things of God k*wtreth no man , but the Spirit of God, No/r tre hare received not the Jfnit of the worlds hut the Spiiit , whtch is of Gvd , that we might know the things , tMch are freely given us of God. The ApoRlc, in the vcrfcs before, fpeaking of the won- derfuU things , which are prepared for the Saints , after he hath declared , that the natural man can not reach them , adds , that they are repealed by the Spiritof God , vers 9,10. giving this reafon,/orr^^ Spirit fear cheth all things, even the deep things of God. And then he bringcth in the comparifon , in the vcrfes above njentioned , very ap^ , and anfwerable to our purpofe and dodlrin , that as the things of a man are onely kriown by the Spirit of man , fo the things of God are onely kt}0wn by :he Spirit of God: that is, that as nothing below the fpirit of man ( as the fpirit ofbruts , or any other creaturs ) can properly reach unto , nor comprehend the thirgs of a n;an , as beinj^ of a more noble and higher nature , fo neither can the fpirit of man or the na- tural man, asthc Apoflle, in thei4 vcrsjfubfumes, receive , nor difcern the things of God , or the things, that arc fpiritual , as being alfo of a higher nature, which the Apoftlc himfelfgives for the reafon , faying, neither can he know them , hecaufe they are ^irttually dtfcerned. So that , the Apoftl's words being reduced to an argument, do very wel prove the matter under debate > thus : If Of Immediate T^yelation» 1 ^ Jf that, which appertaineth properly to man , can not be diicerned by any lower or baftr principle , than the fpirit of man , then can not thefe tilings , that properly relate unto God and Chrift , be known or difccrn- cd by any lower or bafcr thing , than the Spirit of God and Chrift : But the Fir ft is true: Therefore alfo the Second. The whole ftrcngth of the argument is contained in the Apoftl's vords before mentioned , which therefore being granted , 1 iliall proceed to deduce a fecond argument , thus ; That, which is fpiritual, can onely be known anddifcerned by the Spirit of God : But the revelation of Jcfus Chrift, and the true and favmg knowledg of him , is Spiritual: Therefore the revelation of Jefus Chrift, and the true and faving knowledg of him, can onely be known and difccrned by the Spirit ofGod. The other Scriptur is alfo a faying of the fame Apoftle , i Cor. iz : j, 'Samanun fay y that Jeftu is the Lord t hut bji the BoljGhoft. The Scriptur, which is full of Truth, andanfwerethfuli vveltothe inlighttned under- flanding of the Spiritual and real Chriftian, may perhaps prove very ftrange to the carnal and pretended follower of Chrift , by whom perhaps it hath not been fo diligently remarked. Here the A poftle doth fo much require the holy Spirit in the things, that relate to a Chriftian, thathcpofiiively averres, we can not fo much as affirme Jefm to he t^e Lord without rt, which infinuatsnolefs, than that the Spiritual Truths of the Gofpel are as lyes in the mouths of carnal and unfpiritual men , fcr though , in themfelves, they be true, yet are they not true, as to them, becaufe not known, nor uttered forth, in and by that principle and Spirit , that ought to dircd the mind , and aftuat it , in fuch things , they are no better than the counterfeit reprefentations of things in a comedy , neither can it be more truely and properly called a real and true knowledg of Gcd and Chrift , than the adings of Alexander the Great and Julius Cafar , & c. if now tranfaded upon a ftage , might be called truely and really their do- ings , or the perfons reprefenting them might be faid truely and really to have conquered i4/i4 , aud overcome ?ompejf yScc. This knowledg then of Chrift , which is not by the revelation of his own Spirit in the heart, is no more properly the knowledg of Chrift, than thepratlingof a parrctjwhichhasbeentaughtafew words, may be B 3 faid 14 The SEC0N7) 9\p9 O SIT lOj^, fiid to be the voycc of a man: for as that, or fome other bird, may be taught to found and utter forth a rational fentence , as it hath learned it by the outward car , and not from any living principle of Rcafon aduating it. So juft fuch is that knovvledg of the things of God , w hich the natu- ral and carnal man hath gathered from the words or writings of Spiritual i7ien , which are not true to him , becaufe conceived in the natural fpirit , and fo brought forth by the wrong organ, and not proceeding from the Spiritual Principle , no more than the words cf a man, acquired by art and brought forth by the mouth of a bird, not proceeding from a rational prin- ciple , arc true , with refped to the bird , that utters them. Wherefore from this Scriptur 1 iliall further add this argument. If no man can fay Jefus is the Lord , but by the Holy Ghoft , then no nun can know Jcfustobethe Lord, but by the Holy Ghoft : But the Firftis true; Therefore thefecond. From this argument there may be another deduced , concluding in the very terms of this aflertion : thus , if no man can know Jefus to be the Lord , but by the Holy Ghoft, then can there be no certain knowledg or revelation of him , but by the Spirit : But the firft is true: Therefore the fecond. § V n. The third thing affirmed is , ThM, hy the Spirit^ God alwajsre- vealed himfelf to his dnldren. For the making appear of the truth of this aflertion , it wili be but need- ful 1 , to confider God's manifefting hinjfelf towards, and in relation tohiscreatiirs, from the beginning, which refolvcs itfelfalwnycs herein. The Firft ftep of all is afcribcd hereunto by Mofcs, Gen. i: 2. And the Spirit of G )d moved t4fon the face of the waters. 1 think it wil not be denycd that God's converfe with man , all along from Adam to Mofcs, was by the inime''ijtcmanifeftaticn of his Spirit. And afterwards throui;h the whole trat't of the Law, he fpake to his children no otherwnyes ; which , as it nari:rully followeth ftom the principles above proved , fo it cannot bedenycJ, by fuchasacknowlcd^thc Scripturs of Truth to have been written by the infpiration ofthe holy Ghoft. For thefe writit^gs , from Mofes to Malachy, do declare that during all that time, God revealed h'-nilelf to his children , by his Spirit. But vf any will objed , that afiei the d'tf^c^fation of the latp God's method of freaking w.ts altered. 1 An- of Immediate T^y elation, i^ J Anfwer firft 5 that God fpake al waycs iniiDediatly to the Jewcs , in that he fpake alwayes immediatly to the High-prieft, from betwixrthc Cherubins ; who , when he entrcd into the Holy of Holys , returning , did relate to the whole people the voice and will of God, there immediatly revealed. So that this immediat fpeaking never ceafed in any age. Secondly from this immediate fellowOiip were none Hiut out , who carneftly fought after and waited for it : in tha!l many , befides the High- Prieft , who were not fo much as of the kindred of Levi , nor of the Pro- phets, did receive it and fpeak from it, as it is written. Num. 11: 25. Where the .Sp/m is faid to have r^y?^^ «po» the feventjf elders ^ which Spirit alfo reached , unto two, that were not in the tabernacle, but in the campe , whom when fome would have forbidden, Mofes would not, but rejoiced , ii/i/hing all the Lord's feofle were Frophets , and that he would fut hU Spirit upon them y vers 29. This is alfo confirmed Neh. 9. Where the elders of the people, after their return from captivity , when they began to fandify themfelvesby falling and prayer , in which , numbring up the many mercys of God to- wards their Fathers , they fay , vers 20. Thougaveft alfo thy Good Spirit to infirud them^ and vers 30. Jet many years didfl thou forbear and tejitfy Againfi them by thy Spirit in thy Prophets. Many are the fayings of Spiritual David, tothis purpofe, as Pfal. 51 : 13. Take net thy Holy Spirit from me , uphold me with thy free Spirit, Pfal. 139*7. Whither /hall I go from thy Spirit ? Hereunto doth the Prophet Ifaiah afcribe the credit of his tcftimony , faying , chap. 4.8. V. 16. And now the Lord God and his Spirit hathfentme» And that God revealed himfelf to his children under the NewTeftament, towit, to the Apoftles, Evangelifts, and primitive Difciples , is confeflcd by all. How farr now this yet continueth , and is to be expecfccd comes hereafter to be fpoken to. § VIII. Thefourth thing affirmed, is, that thefe revelations weretbe object of the Saints faith of old. This will eafily appear by the definition' of F^ii^fe , and confidering what its objedis. For which we fliall not dive into the curious and va- rious notions of the fchool-men , but ftay in the plain and pofitive words of the Apoftle Paul, who, Hebr. 11. defcribes it two wayes. Faith ( faith he ) is thefubfiame of things hoped for^ and the evidence of things notfeen : which, as the Apoftle illuftratcth it, in the fame chapter, by many ex- amples , is , no other but a firm and certain belief of the mind , wherby it refteth. i<^ The SECOND TT{OTO SITIon , refteth , and in a fenfe poficfleth the fubftance of fome things hoped for > through its confidence in the promife of God. And thus the Soule hath a mofthrm evidence, by its faith, of things not yet feen nor come to pafs. The obje(5t of this faith , is the fxomife , word , or tefitmonji of God fpeaking to the mind. Hence it hath been generally affirmed, that the object of faith is Deuslequensy &c. That is, God [peaking Sec. which isalfomanifeft from all thefe examples deduced by the Apoftle throughout that whole chapter, whofe faith was founded neither upon any outward tcftimony , nor upon the voyce or writing of man, but upon the revelation of God's will, manifclUiQtothem, andinthem; As in the example of Noah, vers 7. thus, B/ fdith Noah beiftgiparned of God-, of things not feen , as yet vtovedv/ithfeaTj prepared an Ark^, to the faving ofhtshoufe\ by the which he condemned the worlds and became heir of the ughteoufnef , which is byfutth. What was here the obje(ft of Noahs faith, but God fpeaking unto him? He had not the writings nor prophecyings of any going before, nor yet the concurrence of any church , or people , to ftrengthcn him ; and yet , his faith, in the Word , by which he contradicted the whole world > faved him , and his houfe. Of which alfo Abraham is fet forth , as a fin- giilar example, being therefore called the Father of the faithfull, who is did againfl hope to have believed in hope : In that he not only willingly for- fook his father's countrey , not knowing whither he went : in that he believed concerning the coming of Ifaak , though contrary to natural probability: But above all, In that he refufed not to offer him up, not doubting but God was able toraife him from the dead : of whom it is faid that in IjaakJ^Ml thy feed be called. And lafl: of all , In that he refted in the promifethat his feed (hould poffefs the land, wherein himfelfwasbut a pilgrim, and which, to them, was not to be fulfilled, while divers ages after. The objed of Abraham's faith, in all this, vjcas no other but in- ward and immediate revelation, or God fignifying liis will unto him in- waraly , and immcdiatly , by his Spirit. Buc becaufc, in this part of the propofition , wc made alfo mention of external voyces , appearances , and dreams in the alternative , I think alfo fie to rpeak hereof what, in that refpe^t, may be objeded , to wit , OW], That thofe , who found their faith now upon immediate and ohjciiive re- vcUttony ought to have alfo outward voyces or vifionsy dreams j or appearances far it. it is not denyed but God made ufe of the miniftry of Angels , who , in of Immediate T^ey elation, ' jy in the appearance of men , fpake outwardly to tJic Saints of old, and that he did alio reveal foinc things to thein , in dreams and vifions, none of which we will afRrmetobeceafcd, fo as to limit the power and liberty of God, inmanifefting himfelf towards his children. But while we arc confidering the objed of faith, we muft not ftick to that, which is but circumftantially and accidentrally fo , but to that, which is unirerfally and fubftantially fo. Next again, we muft diftinguifli betwixt that, which, in it felf, isfubjeifl to doubt and delufion, and therefore is received for, and bc- caufe of another ; and that , which is not fubjed to any doubt , but is re- ceived fimply for, andbccaufe of it felf, as being prtmaveritas the rcry jirft and erig'wal Truth. Let us then confider how , or how farr thefe out- ward voyces, appearances, and dreams, were the objcdl of the Saints faith ? wasitbecaufe they were fimply voyces, appearances, or dreams ? nay certainly; we know, and they were not ignorant, that the devil can form a found of words , and conveigh it to the outward ear. That he caa eafilydeceive the outward fenfes, by making things to appear that are not. Yea, do we not fee by daily experience , that the juglars and mounte- banks can doc as much as all that, by their legcrdcmaine? God forbid then , that the Saints faith fhould be founded upon fo fallacious a founda- tion, as man's outward and fallible fenfes. What made them then give credit to thefe vifions ^ certainly nothing elfe , but the fecret teftimony ofGods Spirit in their hearts , aiTuring them , that the voyces, dreams and vifions were of and from God. Abraham believed the angels, but who told him that thefe men were Angels? we muft not think his faith then was built upon his outward Ccn(cs^ but proceeded from the fecret perfwafion of Gods Spirit, in his heart. This then muft needs be ac- knowledged to be originally and principally the objed of the Saints hith, without which there is no true and certain faith, and by which many times faith is begotten and ftrcngthcncd , without any ot thefe out- ward or vifible helps. As we may obierve in many pafl'ages of the Holy Scripture, where it is only mentioned, and Godfatd^ &:c. And the wordofthe Lord came unto luch and fuch, faying , &c. Bjt if any one lliould pertinacioufty affirm, that tbU did import an outfvard audible vojce to the carnal ear ^ 1 would gladly know , what other argument fuch a one could bring, for this his affirmation , faying his owa fimple conjedure. It is faid C in- IJ The SECOND T7{pT0SITl0N, indeed r^f Spirit fmtttefieth wtthour Spirit ; but not to our outw'ard ears , Rom. 8: i6, and feing the Spirit ofGod is within us, and not without us , it fpcaks to our Spiritual, and not to our body ly car. Therefore 1 fee no re^fon uhcrc it's fo often faid in Scriptur , the Sprit fatd , tHsved , bin.' dered , called fuch or fuch a one , to doe , oi forbear fucn or fuch a thing , that sny have to condud , that this was not an inward voyce, to the ear of the Soul , rather than an outward voyce to the bodyly ear. If any be other- 'vifc minded, let tJjCin, if they can, produce their arguments, and we may further confider of them. From all then , which is above declared, I (liall deduce an argument, to condud the probation of this afTertion , thus , That, which any one firmly believes , as the ground and foundation ofhishopcinGod, and life eternal , is the formal objed of his faith: But the inward and immediate revelation of God's Spirit , fpeaking in and unto the Saints, was by them believed, as the ground and founda- tion of their hope in God, and life eternal ; Therefore thefe im^i ard and immediate revelations were the formal objed: of their faith. i^ I X. That, which now cometh under debate, is, what we have af. ferted in the 1 aft place , to wit , That the fame continueth to be the obje[l of the Saints faith unto thisdaj. Many will agree to what we faid before, who differ from us herem. There is neverthclefs a very firm argument confirming the truth of this afTertion, included inthcPropofition it felf , to wit. That the object of the Saints faiths is the fame in all a^es, though held forth under divers adminifiratioHs. Which I Ihall reduce to an argument , and prove , thus, Firft: nhere theFaitI) is one , theobje^ of the Faith is one: But the Faith is one: Therefore, &c. That tlie Faith is one , is the exprefs words of the A poftle , Eph. 4 ; f. whoplaceth the cm^ Faith with the one Gody importing no lefs than that to afRrme two faiths is as abfurd , as to affirme tu^o Gods, Moreover, If the Faith of the Ancients were one and the fame with ours , i. e. agreeing , in fubftance , therewith , and receiving the fame defi- nition, it had been impertinent for theApoftle, Heb. 11. to have illu- {Iratcd the definition of our faith , by the examples of that of the Anci- ents , of Immediate 7^y elation. j that God ts to be kj^own by hU Spirit , but again denying , that it is mime- diate or ittwArd y but in andbji the Script urs, in which the mmd of the Spirit (as they fay ) being fully and awply expreffedy it?e Are thereby to know God^ and be led in all things. As to the negative of this aflcrtion , that the Scripturs are not fuffici- cnt, neither were ever appointed to be the adequate andonely rule, nor yet can guide or dircd a Chriftian in all thofc things , that are necdfull for him to know, we flialllcave that to the next Propofition to be examined. What is proper in this place to be proved , is, thdit Chriji tans now are to be led'mwardly^nd immediately by the Spirit of God , even in the fame manner , though it befall not to many to be led in the fame mcafur, as the Saints were of old. 5^ X. 1 Hiall prove this by divers arguments, and fiift from the promifc of Chrift , in thcfc words , Joh. 1 4 : 16. and I will pray the Father , and he will give you another Comforter y that he may abide "with you for ever : 17. Eve^ the Spirit of Truth , whom the world can not receive , becaufe itfeeth him not , neither hnoweihh.m, but ye know himy for he dwellethwhhyou, and JIaU be in you. Again vers 2<5. Bat ihc Comforter , -which is the holy Ghofly whom the Father will fend in my Name , he fiall teach you all things , and bring all things to your remembrance, and 16: 13. But when that Spirit of Truth /J^all come, he p:aU lead you into all Truth , for he Jlall not fpeal^ ofhimfelf, but whatfoever he fiall hear , he fhall jpeak^^ andfiali decUre unto you things to come. We have here firfl , who this is , and that is divers ways cxpreHcd : to wit , the Comfor^ ter, the Spirit of Truth, the Holy Ghofly the fent of the Father in the Name of Chrijf. And hereby is fufficiently proved thefottifhnefsofthofeSocini- ans, and other carnal Chriftians, who neither know noracknowledgany inrcinal Spirit, or Power, but that, which is meeijy natural, by which, they fufficiently declare thcmfelvcs to be of the world, who can not re- ceive tlie Spirit , bccnufe they neither fee him, nor knew him. Secondly , where this Spirit is to be. lit dwcllcth with you, and /ball be inyou. And third- ly, what his work is , he Jhall teach you all things , and bring Ml things to your rememhranccy andguideyoti into all Truth , oV;«>hV^ vfAas e^f '^ra.sxt* liuo af.\]tructr As to the firft , moll do acknowlcdg , that there is nothing elfe under- ftood. of Immediate 7{ey elatioiu zi flood I than what the plain words fignifj. Which is alfo evident, by many other places of Scriptur, that will hereafter occurr: neither do I fee , how fuch , as affirme otherwdys , can avoid blafphen.y . For , if the Comforter , rhe Holj Ghofl, and SptrttofTrutbbe all one with the Scrip rurs, then it would followjthat the Scripturs is God , feing it is true, that the Holy Ghoft is God. if thefe mens reafoning might take place , wherc- ever the Spirit is mentioned in relation to the Saints , thereby might be trucly and properly uiiderftood the Scripturs, Which what a non-fendcal monller it would make of the Chriftian Religion, will eafily appear to all men. As where it is faid, a matjife flat ion of the Spirit is given to every man to profit tPtthaU , it might be rendred thus , a manifeftation of the Scripturs is given to every man to profit withall. What notable fenfe this would make, & what a curious interpretation, let us confider by the fequel of the fame chapter , i Cor. ii:^, io,ii. to another the gifts of healing by the fame Spirit , to another the working of miracles, &c. but aU thefe uorketh that one and the fc If fame Spiritidtviding to every man fever ally ^ asbeti/tU- What would now thefe great mafters of Reafon , thcSocinians , judg , if we Hiould place the Scripturs herein (lead of the Spirit ? would it anfwer their reafon, which is the great guide oftheir faith? would it be good and found reafcia, in their Logical fchools , to affirme that the Scripture dividcth fevcrally , as it will, andgiveth tofome the gift of healing, toothers the work- ing of miracles ? If then this Spirit , a manifeflation whereof is given to every man, to profit withall, be no other, than that Spirit of Truth , before mentioned, which guideth into all Truth , this Spirit of Truth can not be the Scripturs. 1 could inferr an hundred more abfurditys of this kind, upon this fottifli opinion, but what is faid may fuffice.For even fome of themfelves being at times forcetfull, or alliamed oftheir own dodrin, do acknowledg,that the Spirit of God is another thing , and diftin(^-t from tjie Scripturs > to guide and influence the Saints. Secondly, th it this Spirit is inward, in my opinion , needs no interpre- tation, nor commentary. Be dircUethwithyou ^ andjhallbem you. This in* dwelling of the Spirit in the Saints , as it is a thing mod needfull to be known, and believed fo is it as pofitively affertcd inthe Scriptur, as r.ny thing elfe can be. iffo be the Spirit of God dwell in you , faith the Apoftic to the Romans 8: 9. and again : Knowyenot , that ye are the ten pie oftl:c Hcf> Ghoft, and that the Spirit of God dwelleth inyou, 1 Cor. 6: 1 9. wuliout this the Apoftle reckoneth no man a Cluiilian. if any man ( iaith he ) have r.ot the C ^ Spirit 11 The SECOUD TT^OTOSTTION. spirit ofchri/i , be is none oflw. Thefc words immediately follow' thofe a- bove mentioned out of the Epiftle to the Romans, butye are tiot in ibefle//;^ if fo be the Spirit of God du^ell in jou. The context of which iheweth that the Apoftlcreckoneth it the main token of a ChrifHan both pofitively and negatively. For in the former verfes he fheweth how the carnal mind is enmity agatnfl Gody and that ftich , as are in the ^,irhich is enmity to God , to be yet in the fielli, w here God can not be pleafed : and in ihort ( whatever he may other- ways know or believe of Chrifl: , or however much skilled , or acquainted with theletter of the Holy Scriptur, not yet to be) notwithftandingall that, attained totheleaft defireof a Chriftian, yea not once to have em- braced the Chriftian Religion. For take but away the Spirit , and Chri- ftianity remains no more Chriffcianity , than the dead carcafeofa man , when the Soul and Spirit is departed, remains a man*, which the living can no more abide , but do bury out of their light , as a noyfome and ufe- lefs thing, however acceptable it hath been , whenaduated and moved by the Soul. Laftly , whatfoever is excellent j whatfoever is noble , wbatfo- ever is worthy y whatfoever is defireable In the Chriftian faith , is afcribcd to this Spirit 9 without which it could no more fubfift, than the outward world without the Sun. Hereunto have all true Chriftians in all ages attributed their ftrength and Life. It is by this Spirit that they avouch tiiemfelves to have been converted to God , to have been redeemed from the world , to have been ftrengthened in their weaknefs , con^forted in their afflictions, confirmed in their temptations, imboldened in their fuffcrings , and triumphed in the midfl: of all their perfccutions. Yea the writings of all true Chriftians, are full ofthe great and notable things, which they all affirme themfelvcs to have done by the Power and Vcrrue and efficacy of the Spirit of God working in them. Jf is the Spirit , that quickenetb , ]oh. 6:6^. It was the Spirit , that^4Vf them utterance , A6t, c.i; of Immediate T^yelanon* 2 ^ c. X ; 4. It was the Spirit , by which Stephen Jpak^e , that the Jewes wert notable to refift , A61. 6:10. It is fuch as walk^afteY the Spirit , that receive no condemnation , Rom. 8:1. It is the Law of the Spirit , that mukes free , vcr. z. it is by the Spnit of God dwellwg in us , that wc arc redeemed from the pjh and from the carnal mtnd , v. 9 . It is the Spirit of Chriji dwell- ing in us, thtit quit keneth cur mortal bodys , v. 11. It is through this Spnit 5 that the deeds of the body are morttfied , and Life obtained, ver. 1 3 • It is by this Spirit , that we are adopted , and crjf jiBBA , lather , v. i 5. It is this Spirit, thn b ear eth wit nefs trithotir fpirits^ that we are the children of God , V. 1 6. It is this Spntt , that helpeth our infirmity , and makcth inter- ceffion for usy tt^tthgroaningSj iihich can not be tittered, 26. It is by this Spirit^ that the glorious things , which God hath laid up for us , which neither outward ear hath heard , nor outward eye hathfeen , nor the heart of man conceived by all his reafonings, are revealed unto us, iCor.2:9,io. Itisbythis Spirit, that both tpifdom and knowledge ^n^ faith ^n^ miracles, androw^«a and prophecyi are obtained, i Cor. 11:8,9,10. It is by this Spirit, thitwc SiTG all bapttTLed into one body ,v. 15. In Hiort, what thini^ relating to the Salvation of the Soul , and to the Life of a Chriftian, is rii^lnly per- formed , or effedually obtained , without it ? And u hat (hall 1 more lay ? For the time wouldfail me, to tell of all thofe things , which the holy men of old have declared, and the Saints,ofthis day, do witnefs themfelvs to enjoy > by the vertue and power of this Spirit dweUing in them, Trucly, my paper could not contain thofe many teftimonys , whereby this Truth is confirmed. Wherefore , befides what is above mentioned out of the Fathers , whom all pretend to reverence , and thefe of Iwrfc^r and MeUnc- ihon, 1 fhall deduce yet one obfervable teftimony out of C4/n«, bccaufe not a few of the followers of his dov5trine do refiife and deride ( and that, as it is to be feared , becaufe of their own non-experience thereof) this way of the Spirit's in-dwelling, cs uncertain anddangerous , thatfo,if neither the teftimony of the Scriptur , nor the fayings of others , nor right reafon can move them, they may at leaft be reproved by the words of their own mafter, who faith in the third bock of his Inftitutions, cap. 2. on this wife : „ But they alledg , it is a bold prefumption for any one to pretend to an undoubi- 55 edkpowledg of God's will ^ which (faith he ) I fliould grant unto thcii) , 5, if we fliould afcribe fo much to ouf felves , as to fubje^ the incomprc- „ henfible counfel of God to the raflmefs of our undtrftandings. But ,5 while 24 The SECOND T7{p90SITI0N, >, while wc fimply fay , with Paul, that we have received «of the Jp'trit of ,, thU wcrld , but the Spirit , which is of God , by whole teaching we know „ thofe things , that are given us of God. What can they prate againft „ itjwithout reproaching the Spirit of God ? For,if it be a horrible facri- „ ledge , to accufe any revelation , coming from him , either of a Ive , of „ uncertainty or ambiguity, inafferting its certainty, wherein do we ^ oftend ? Bat they cry out , thxt it is twt without great temerity , that we ,, dAre fo boafl of the Spirit ofchrift» Who would believe that the fottifh- „ nefs of thcfe men were fo great , who would be eftcemed the maftcrs ,, of the world , that they Iliould fo fail in the firll principles of religion ? 5, Verily I could not believe it , if their own writir^gsdidnotteftify fo much» Paul accounts thofe the fonsofGod, who are aded by the Spirit of God, but thefe will have the children of God a(5led by their own fpirits, without the Spirit of God. He will have us call God 5, Father , the Spirit di6tating that terme unto us , which onely can wit- 5, nefs to our fpirits, that we are the fonsofGod. Thefe, though they 5, ceafe not to call upon God, do nevcrchelcfs demitt the Spirit, by ,, whofe guidinghe is rightly tobe called upon. He denys them to 9, be the fons of God , or the fervants of Chriit , who are not led by his ,, Spirit, but thefe feign a Chriftianity, thot needs not the Spirit of Chrift. He inakes no hope of the blefled refurredion , unlefs we feel the Spirit refiding in us , but thefe feign a hope without any fuch a fcel- p ing. But perhaps they will anfwerthr.tthey deny not butth.it it is ,, necefl'ary to have it , oncly of modefty and humility we ought to deny ,, andnotackno^5(^ledgit. What means he then, when he commands ^ the Corinthians to try themfelves if they be in the faith , to examine ,, themfelves, whether they have Chrift, whom whofoever acknow- ,, ledges not dwelling in him, is a reprobate. By the Spirit, which he ,, hath given us , faith John , we know,tbat he ahideth in m. And what doe ,, wc thenelfe , but call in queftion Chrift his promife, while we would ., be cfteemed the fervants ofGod without his Spirit, which he declared J, he would pour-out upon all his? Scing thefe things are the firit ,, grounds of piety, it is mifcrable blindncfs to accufe Chrillians of pride, J4 bccaufe they dare glory of the prefcncc oi the iS'pirit , without which i, glorying, Chriftianity it felf could not be. Bjt by their example ;, rlicy declare how truely Chrift fpake, faying, that his Spirit was un- n known to th? world., and that thofe onely ackaowledg it , with whom , it remains. T hus farr C^/z'/w. If 5> 9> Jj Of Immediate J^yelation» 2 f If therefore It befo, why iliould anybefofoolifh, as to deny, orfo unwife , as not to feek after this Spirit , which Chrift hath promifed fhal) dwell in his children ? They then , that do fuppofe the in-dwclHng and leading of this Spirit tobeceafed, muft alfo fuppofe Chriftianity to be ceafed , which can not fubfifl without it. Thirdly : what the wotkofthis Spirit is , is partly before flio>nren , which ^^^- * ^ Chrift comprifeth in two or three things, He will guide you into all truth, ^*^"&:** he will teach you all things-, and bring aU things toj/our remembrance. Since 14,26. Chrift hath provided for us fogood aninfl:ru(5tor, what need we then lean fo much toihofe traditions and commandments of men , wherewith fo many Chriftians have burthened themfelves? What need we fetup our own carnal and corrupt reafon for a guide to us in matters Spiritual, as fome will needs do? May it not be cofnpUined of all fuch, as the Lorddidofold, concerning Ifracl 5 by the Prophets , Jer. 2; i^. Tor my people have committed two Evils , they have forfiken me, the Fountain of Living waters , and hewed them out afterns , broken ciflerns , that hold no water. Have not many forfaken, do not many deride and rejed, this inward and imme- diate Guide, this Spirit, that leads into all truth, and caft up to them- felves other way es, broken wayes indeed, which have not all this while brought them out of the flefli , nor out of the w odd , nor from under the dominion of their own lufts, and finfull affedions , whereby Truth, which is onclyiighcly learned by this Spirit, is fo muchaftranget^n the earth? From all then that hath been mentioned concerning this promife and thefe words of Chrift , it will follow, tiiat Chriftians are alwayes to be led inwardly and immediately by the Spirit of God dwelling in them ; and that the fame is a ftanding and perpetual ordinance, as wel to the Church, in general, in all ages , as to every individual member, in particular, as appears from this argument, T\\Qpromifes of Chrift to his children are Tea and Amen^ and cannot fail , but muft of necefli y be fulhlled : But Chrift hath promil'ed that the Comforter , the Hol^ Ghoft , the Spirit of Truth ihall abide with his children for ever , Hiall dwell with them , iliall be in them, (hall lead them into all Truth, (liall teach them all rhings , ihall bring all things to their remembrance : Therefore, &c. Again ; No man is redeemed from the carnal mind , which is at cnmi- D ,y ^4 Tbt SECOND T\0T0SITI0n tvvithGod, which is not InbjeatotheLawotGod, neither can be; No man is yet in tlic Spirit , but in the fledi , and can not pleafe God , ex- cept he, in whomthe Spirit of God dwells: But every true Chrittian is, m meafur, redeemed from the carnal mind , is gathered out of the enmity , and can be fubjeft to the Law of God, isSutoftheflefl), and in the Spirit, the Spirit ot Goddvvclhng '"•Therefore every true Chriftian hath the Spiru of God dwelling in "'Aaain; Whofoever h,t rhathe doth.t ondy fuljca.vely or w M mnner , bywhghtenm 'hnr mdaftandmp , ,o undcrjiani and bel.evetbe Tm, Mvmdintheirpturs. Butnot at allbj prefcntms ,heje, ruths, o the mmd\,y way ofobjea, and this they call tnedtum mcogmium Ajjentiend, , as that »j irhoje K>grktnQ a man u not fallible, . , , , , r Thisopinion, though fomewhat more tolcrablethan the former is neverthelefs not akogetl^r according to Truth, neither doth it reach the ^""^7!' Becaufe there be many truths, uhich, astheyare applicable to particulars , and individuals , and u.oft neediull tobc known by them are U wife to be found in the bciiptur, a^ , m the fuUowing I'ropolition , fliallbe fliown. of Imihedtdte 7{ey elation. j^ ^cC\<\cSf the arguments already adduced, do prove, that the Spirit doth not onely fuh'jeciml) help us todifcern truths , elfewherc delivered » butaifo ohjetiiveljf prcfent thofc truths to our minds. For that, which teachcth me all things, and is given me for that end, without doubt prefcntsthofe things to my mind, which it teachcth me, itisnocfaid, 'uJJ?.i\lteach )9'.i hotp to under jldnd thofe things^ that are written , but It /JM teach jou all things. Again : That, which brings all things to my remem- brance , muft needs prcTent them by way ofebjecl , elfe it were iniproper, to fay , it brought them to my remembrance , but onely , that it hclpeth to remember the objeds brought from elfew here. My fecond argamcnt fliall be drawn froin the nature of the New Cove» nant , by which , and tho^e that follow , 1 fliall prove that we are led by the Spirit both immediately and objc(fcive!y ; the nature of the New Co- venant iiexprefl'ed in divers places , and Firfl:, Ifa. 5:9 : 1 1 . As for me , this is my Covenant with them^ faith the Icrd^ Uy Spirit, that is upon thee , and my ivords , which I have put into thy mouth ,/haU not depart oQt of thy mouth ^mr out of the mouth of thy feed, nor out of the mouth of thy feed's feed , f^ith the Lord , from henceforth and for ever. By the latter part of this, is fufficiently exprelfed the perpetuity and continuance of this promife , It fiall not depart , faith the Lord , from henceforth and for ever» Iti the former part is the promife it felf , which is , the Spirit of God beinc» upon them , and the words of God being put into their mouths. Firft, this was immediate, for there is no mention made of any medium ^ he faith not , I fliall by the means of fuch and fuch writing? , or books , conveigh fuch and fuch words into your mouths , but w;' words , J , even J, faith the Lord ^ /hall put into your mouths. Secondly « this muft be objeclivelyj for [ the words put into the mouth ] are the object prcfentcd by hiai. He faith not , the words , which ye fliall feewritten, my Spirit ihall onely inlighten your underftandings, to af- fent unto , but pofitively , my words , ivhich 1 kiveput into thy mouth , &c. From whence 1 argue ,th'js , Uponwhomfoever the Spirit rcmaineih always, and putteth words into his mouth , him doth the Spirit teach immediately , objedively^ and continually: But the Spirit is alwayes upon the k^d of the righteous ^ and putteth words into their mouths , neither dcpartcth trom them : Tlicrcfore the Spirit teacheth the righteous iiimicdiatcly , objedively, and continually. D 2 Se^ 2g The SECOND TT^OTOSITION. Secondly i ilicnatur of the New Covenant is yet more amply cxprcif- cJ, ]cr. 51 .'35. wliichis again repeated and rcafl'crted by the Apoftlc^ Hcb. 8 ; 10. ill thcfc words , For this is the Covetunt , that I 'will make v.nth the houfe of Ifra'el tnthofc days ^ faith the Lord^ limllputmy Laws into their minds , and tnitc them tn their hearts , and I will be to them a God , and they fiall be to me a people. u4nd they Jhalt not teach every man his neighbour , and every mAu his br other -i faying^ Know the Lord, for they fhali all know me , from the leajl to the greateft. The object here, is God's I*?r^ placed in the heart, and written in the mind ; From whence they become God's people , and are brought truely to know him. . In this then is the Law diilinguiilied from the Gofpel: The Law before v^zs outward f written in tables oFftone; but now^ it is inward, written i« the heart. Of old the people dt pended upon their Priefi:s,for the know- IcdgotGod-, but now they have alia certain and fenfible knowledg of him: concerning which, Auguftin fpeak* th wel, in his book D^ Lttera & Spiritu •, from whom Aquinas firfl of all feemsto have taken occafion, to move this quelHon, Whether the ] hatn an inward and immc» diate Teacher , and hath fome things inwardly and immediately revealed unto him : But the Saints have fuch an Anoynting : Therefore, &c. I could prove this dodrin, from many more places of Scriptur, which for brevity's fake 1 omitt , and now come to the fccond part of the Pro- pofition, where the objedions ufually formed ngainfl: it are anfwered. § XIII. The moll ufuall, is thit tbcfercveUtie/ts are UHccruui. But this befpcakcth much ignorance inthe oppofers ; for wcdiftin- guiih betwixt the thefis and iht hypothef^s ^ that is, betwixt the propofit'ton andfuppofuion. For it is one thing to affirmef/;4r the true and undoubted re- velation of God's Spirit is certain and infallible -, and another thing to affirme that this or that particular perfon , or people , is led infallibly , by this re* vclation , in what they fpcak , or wricc , becaufe they affirme thcmfelvcs to be fo led , by the inward and immediate revelation of the Spirit. The firfl: is onelybyus averted, the latter may be called in qucftion. The queftion is not , Who are , or are not fo led ? but Whether all ought not, or may not , be fo led ? Seing then we have already proved , that Chrift hath promifed his Spi- rit to lead his children , and that every one of them both ought , and ma v be led by it. If any depart from this certain Guide , in deeds , and yet in words pretend to be led by it , into things , thit are not good , it will not from thence follow , that the true Guidance ofthe Spirit is uncertain , or ought not to be followed , no morc,than it will follow that the Sun fhcw^- cth not light, becaufe a blind man, or one, who wilfully (huts his eyes, falls into a ditch, at noon-day, for want of Light: or that no words are fpoken , becaufe a deaf man hears them not : or that a garden full of fra- grant flowers has nofweet fmell, becaufe he,that has left his fmelling, dorh not favour it j the fault then is in the organ, and not in the object. A'l thefc miflakcs therefore are to be afcribed to the wxaknefs or u ick- cdncfsofmcn, and not to that Holy Spirit. Such as bend themfclvcs nioft againil this certain and infallible teflimony ofrhc Spirit , ufe com- monly to alle(!ge the example of che old Gnoilicks, anJthc latemon- ftrcLis and [nifchicvous adings ofthe Anabaptifts of Munller , all which touchcth us nothing at all, neither weakens a wliir gl'i mo<^ true do- ftrine. Wherefore as a moft furc bulwark againft fuch kind of adaults, was of Immediate J^y elation . n j «MS fubjoyned that other part ot our Propofition , thus , Moreover thefe di- rtne ami inward reveUtions y which we eftabli/)^, as ahfolutely Jiecejfary , for the fotmdtno of the true faith , /tf they do not , fo neither can they at any time , comradtcl the Scrtpturs Tejiimony , or found reafon, Bcfidcs the intrinfick and undoubted Truth ofthis affertion , we can boldly affirme it, from our certain and bleffed experience. For this Spirit never deceived us , never aflcd , nor moved us , to any thing , that was amifs, but is clear and manifeft in its revelations, which are evidently difcerned of us , as we wait in that pure and undefiled Light of God { that proper and fit organ) in which they are received. Therefore if any reafon after this manner , ( ihat , hecAufe fome wiik^d , ungodly , devili/Jj men have committed wukc ed anions y and have yet more wickedly ajjerted^ that they were led into t^^efe things by the S fir it of God : Therefore no man ought to lean to the Spirit of God , orfcek^to he led by it. ) I utterly deny the confequencc of this Propofition , which , were ic to be received , as true , then would all faith m God , and hope of Salvation be- come uncertain , andthe Chriftian Religion be turned into n>cer Scctii^ fifm» For , after the fame manner, ] might reafon thus , Becaufe Eva was deceived by the lying of the Serpent : Therefore flie ought not to have trufted to the promife of God, Becaufe the old world was deluded by evilf^irits : Therefore ought neither I^oah, nor Abraham^ nor Mofes^ to have trufled the Spirit oilht Lord. Becaufe a lying fpirit fpake through the four hundred prophets, thrt perfuaded Achab to go up and fight at Ramoth Gilead: Therefore the teftimony of the /rflf5p/r/r inMicajah was uncertain and dangerous to be followed. Becaufe there were feduceing fpirit s crept into the Church of old : Therefore it w as not good , or uncertain, to follo^5^ the .^«o;';?/iw^, which tauf'ht all things , and is Truth , and no lye. Whodarefay jthatthisis aneceflary confecjuence? Moreover, not oncly the faith of the Saints, and Church of Godot old ^ is hereby ren- dered uncertain , butalfothefaithof allfortsofChrilHansncWjis liable to the like hazard; evenofthofe, who feck a foundation fordieir faith elfewhere , than from the Spirit, V*or 1 lliall prove by an inevitable argu- inenc ab incommfdo, i. e. from the inconvenicncy of it , that if the Spirit bj 32 The SECOND T7{^0T0SITI0N, be notto be followed upon that account, and that men may not depend upon it, as their Guide, becaufe fome, while pretending thereunto, committ great evils ; that then nor tradition , nor the Scripturs , nor rea- fon, which the Papifts , Protcftants, and Socinians , do refpedively make the Rule of their faith , are any whit more certain. The Roma- nifts reckon it anerrour to celebrate Erf/?^»' any other waycs , than ihn church doth. This can onely be decided by tradition. And yet the Greek Church, which equally layeth claim to Tradition with her fclf, doth it Eufcb. otherwife, Yeafo/if//f effectual is Tradition, to decide the cafe, that ^'*^- Voljcarpus the Difcipleof John , and Amcetus the Biihop of Rome, who lib*^ \ immediately fuccceded them , (according tow hofc example both fides cap. 26. concluded thequellion ought to be decided ) could not agree. Hereof ne- ccflity one behoved to err , and that following Tradition. Would the Papilh now judg we dealt fairly by them , if we fliould thence averr , that Tradition is not to be regarded ? Bilidcs , in a matter of farr greater im- portance, the fame difficulty will occurr, to wit, in the primacy of the BifhopofRome, for many do affirme , and that by Tradition, that in the firfl fix hundred years the Roman Prelatsnevei afliimed the title of Univerftl Shepbeard, nor were acknowledged as fucr. And,as that, which al- together ovcrturneth this prefidency, there arc, tli^t flDcJg, ar-d that from Tradition alfo, that Peter never fawRome; and that therefoic t lie Bi- ihop of Rome can not be his fijcccflor. Would ye Romaniils thuik this fouPid reafoning , to fay _, as ye do , Many have been deceived , and erred grievoufly , in truftirg to Tradi- tion : Therefore w-e ought to rejed all traditions , yea even thofc , by which wc affirnie the contrary , and , as we think , prove the truth ? Cone. Laflly , in the Council of Florence the chief Dodlors of the Romifii Flor. and Greek Churches , did debate , whole fcdions long , concerning the Sell. 5. interpretation of one fentenceofthe Council ofEplacfus, andof Epirha- dccrcto . "^ 1 r> rr • 1 1 j 1 1 • * nuodnni nius and baiilius , neither could they ever agree about it, Concl. Secondly, as to the Scriptur, thefame difficulty occurrcth : the 1«- Eph. therans affirme they believe confiibftantiation, by the Scriptur, wliich Aft. 6. j|-jg Calvtmjls deny , as that , which they fay , according to the fame Scri- ^ ' ' '' ptur ,is agrofscrrour. The 0/i'/«//?j again nfhrme abfolfite reprobation ^ Concil. which tlic Arniifnamdcny , atHrming the contra» y , wherein both afhriH Flor. ihcin- bCil. I J^: :?c. Cunc.rlor.ScT. i i p. 4?o, fcfccjq. of Immediate T^y elation, j^" themfelves to be ruled by the scriptur, and Reafon j in the matter. Should I argue thus then to the Calvinifts ? Here the Lutherans ^nd Arminidns ^vosdy err, by following theScri- ptur; Therefore the Scriptur is not a good, nor certain Rule , and e contra. Would cither of them accept of this reafoning as good and found? What riiall 1 fay of the Epifcopalians , Presbyterians, Independents, and Anabaptifts of great Britain, who are continually buffeting one another with the Scriptur? To whom the fame argument might be alledged , though they do all unanimoufly acknowledg it to be the Rule. And thirdly , as to Reafon , 1 fhall not need to fay much , for whence come all the controverfys , contentions , and debates , in the. world , but becaafe every man thinks he foUowes right Reafon ? H • kce of old came the iangles betwixt the Stoicks, PUtomfis^ Peripatettks, Pjthagorians ^, and C^niks^ tis o(htebttw\xr the Af flat eluns , Carteftans^ and other Natura- lifh : Can it be thence inferred , or will the Soctniam^ rhofe great Rea- foners , allow us , to conclude , becaufc many , and that very wife men y have erred, by follow ig( as thf^y fuppofcd) their Rcifon, and that with what dil'gencc, care, and induftry they could, to find out the Truth» that therefore no man ought to makjufcofitatall; nor be pofitivein waat heknowes certainly to be rational. And thus farr, as to opinion, the fame uncertainty is no lefs incident unto thofe other principles. § X I V. B.itifwecome to pradices, though 1 confcfs, I do with my whole heart abhorr , and detcfl: , thofe wild practices , which are written, concerning'the Anabaptifts of Munfter, 1 am bold to fay , as bad, if notworfe, things, hive been coinmitted by th )fe , that lean to tradition, Scriptur ani Reafon, wherein alfo they have averred thcmfelves to have been authorifcdbythefe Rules. 1 need but mention all the tumults, feditions,ind horrible blood-ilied, wherewith Europe hath been affliCtcl , thefc divers ages , in which Papifts againft Papifts , Cilvinifts againft Calvinifts , Lutherans againll Lurh'jrans , and Papifts afliftcd by Proteftanrs, againft oth_T Protcftants affiftcd by Papifts , have mif-rably ihed one anothcrs blood , hiring and forccing men to kill one another, who were ignorant of the quarre! , an i ftrangers to one an- other: All, meanwhile, pretending Reafon, forfodoing, and plead- ing the lawfalncfs ofit , from Scriptur. For what have the Pajpifts pretended for their many maflacres, adcd £ as j4 The SEConi) TT^pTOSITWK, as wet In France , as elfewhere , but Jraduion^ Scrtptur , and Reu- fon} Did they not fay, that Reafon perfwad^d them , TM^if/ow allow- ed them , and Scriptur co^nmandcd them , to pcrfccut , deftroy , and burn hcrctiks, fuch as denyed this plain Scriptur, Hoc eji corpm meum ^ jhUis my body ? And arc not the Proteibnts arifemintj to this blood- Hied ? who alicrt the fame thing , and encourage them > by burning and bannifhing , while their brethren are fo treated, for the famecaufe. Are not the 3flands of great Britain and Ireland ( yea and all the Chriftian world ) a lively example hereof, winch were dirers years together as a theatre of blood , where many loft their lives, and numbers of faniilys were utter- ly dcftroyd , and ruined? For all *j7hich, no other caufewas principally given , than the precepts of the Scriptur. if we then compare thefe a(5l- mgs, withthofeof Munfter, we lliall not find great difference ; for both affirmed and pretended they were ci^lled , and that it waslawfuU to kill, burn , and deftroy the wicked. We muft kill all the wicked , faid thofe An;ibaptin:s , thnr we. thjt arc the Saints, may pofl'efs the earth. \Vc muft burn ohflinate herettks , fay the Papifts ,that the holy churchofRome maybe purged ofrotten members, and may live in peace We muft cut-off feduce'tng Separattfts , fay the Prclatick Protcftants , who trouble the peace of the C/?«r J;, andrcfufe the Divine H'terarcbji 2nd religious ceremoujs there- of. We n^uft kill, fay the Calviniftick Presbyterians , theprofane ma- lignants , who accufe th<. helj confiftorialaud preshytertArj government ^ and feek to defend the Voptfh and PreUtickJnerarchy \ as alfo thofe other 5^- ^arjsy that trouble the peace of our Church, 'What difl-erencc, 1 pray thee, impartial Reader, feeft thou betwixt thefe? l^nhe [aid, The Anabaptijls went without, and againft the authority of the Magtftrate , fo did not the other ^ 1 might eafily refute it, by alledging the mutual teftimonys of thefe Se^s againft one another. The behaviour of the Papifts towards Henry the third and fourth of France. Their defigns upon James the (Ixth , in the gun- powder treafon, as alfo their principle of the Popes power tode- pofe kings, for thecaufe of hcrefy, and to abfolve their fubjeds from their oath , and give them to others : proves it againft them. And as to the Proteftants , how much their adions differ from thofe other above mentioned , may be feen by the many confpiracys and tu- mults . which they have been aflivc in , both in Scotland and EngUnd , and which they have adcd within thefe hundred years in divers towns and Pro- of Immediate T^yeUtief!. ^^ Provinces of the Nether- Lands. Have they not oftentimes foueht, not onely from the Popifh Magiftrats , but even from thnft- , that had Ibc- gun to reform, or that had given them fome liberty c-f exercifmg their religion , that they might onely be permitted, without trouble or hin- derance, to excercife their Religion, proniidng they would not hinder or molcft the Papifts , in the exercife of theirs ? and yet did ihcy not on the contrary , fo foon as they had power , trouble and abufc thcfc fellow- citizens , and turn them out ot the cty , and, which is worfe , even fuch, who, together with them, had forfaken the PopiOi religion ? Did they not thefe things, in many place'Jjngainft the mind of the Magiftrats ? Have they not publickly, with contumelious fpetches, affaulted their Magi- ftrats 9 from whom they had but juft before fought and obtained the free exercife of their religion? Reprefentingthem, fo foon as they oppofed themfelves to their hierarchy, as if they had regarded neither God nor Religion ^ Have they not by violent hands poffeded themfelves of the Popifh Churches, fo called , or by force, againfl the Magiftrats mind , taken them away ? Have they not turned out of their office and authoriT ty whole councils of Magiftrats, under pretence rhnt thtywcre addi(5led to Popery? Which Popifli Magiftrats neverthelefs they did but a little before ackowledg to be ordained by God , affirming themfelves obliged to yeeld them obedience and fubje(5lion , not onely for fear, but for Confcience fake, to whom moreover the very Preachers and Overfeers of the reformed Church, had willingly fworn fidelity: and yet after- wards have they not faid , that the people is bound to force a wicked Prince to the obllrvation of Goti's Word? Thercare many other in- ft;mces oi this kind to be found in their Hiftories , not to mention many w rfe things, which we know to have been a(!^ed in our time, and which forbreviry's fake Ipafsby. 1 might fiy ;nuchof the Lutherans , whofe tumi Iruons adionsagainft their Magiftrats, nor profcfting the Lutheran pn.fcffton , aretelHfyed of by feveral tiiltorians worrhy o[ credit. Atnong others i iliall propofe onely one ex imple to the Reader ^ confideration, which fell outnt BerUney in the year 1(5 1 f. ,, Where the fcditious n^ultitud of the Lutheran Ci- ,, tizens being ftirrcd up , by the daily clamours of their Preaihrrs, did 3, not onely violently take up the houfes ofthc reformed Teachers, over- „ turn their librarys, and fpoiltheirf-rnitur; butalfo with rv'proachfull „ words , yea and with ftoncs, aiVaulred the Marquefs of Brandthurgh Ex „ the j^ The SECOND TT^OTOSITION, „ thcElcflor's brother, while he fought by fmocth words to quiet the „ fury of the multitude : they killed ten of his ouard,fcarcely fparing him- ,, felt, who, at laft , by flight, efcaped out of their hands. All which fufflciently declares , that the concurrence of the Magiftrat doth not alter their principles, but onely their method of procedure. So that, for my own part , 1 fee no difference , betwixt the adings of thofe of Munrter, and thefe others , whereof the one pretended tobcledby the Spirit , the other by Tradition , Scriptur and Reafon , favc this , that the for- mer were ralli, heady , andfooliih, in their proceedings, and therefore were the fooner brought to nothing , and fo into contempt and derifion ; but the other, being more politick and wife in their generation , held it out longer , and fo have authorized their wickcdnefs more , with fecming authority of Law and Reafon. But both their aftings being equally evil 5 the difference appears to me to be onely like that , which is betwixt a fnnple filly thief, that is eafily catched , and hanged , without any more ado , and a company of rcfolute bold robbers, who, being better guarded, though their offence be nothing lefs , yet by violence , do , to evite the danger, force their maflers to give them good terms. From all which then it evidently follows , that they argue very ill , that defpife and reje<^l any principle , becaufe men , pretending to be led by it , doe evil , in cafe it be not the natural and confequcntial tendency of that principle ,to lead unto thofe things, that arc evil. Again : It doth follow from what is above aflerted , that , if the Spirit be to be rejedcd , upon this account , all thefe other principles ought, on the fame account, tobercjcded. And,formy part, as I have never a whit thelow^erefleemof theblefled teftimony of theHolyScripturs, nor do the lefs refpcdany folid tradition, that is anfwerable and according to Truth, neither atalldefpifcReafon , that noble and excellent faculty of the mind j becaufe wicked men have abufcd the name of them , to cover their wickednefs , and deceive the fimple : fo would I not have any rejefl or diffide the certainty of that unerring Spirit , which God hath given his children , as that , u hich can alone guide them into all Truth , becaufe fome have falfly pretended to it. ^ XV. And becaufe the Spirit of God is the Fountain of all Truth andr)und Reafon, therefore we have welfaid, that it cannot comradi^ neither the teftimonjcfthe Scriptur, nor right Reafo^t : yet (as the Prc^pofjtion it fclf concludcth,to whofc laft part 1 now come) it will notfr$m theme folUtP, that of Immediate 7{cy elation* ^y thattbefe Divine revelatmis are tobefubjedcdto the exanmatlon either of the outu^atdtefiimotijofScripttirjOrof the humane or natural reafon of man y as to a more noble and certatn rule and touch-fione -^ for the Dtvme Kcvelation and inward jUuwinaiion is that, which is evident bjf it felf, forcetngthe ircl'difpojedunder- Jlandwg, and irrefiftiblj moving it to afent, by tt sown evidence and clearnefy even oa the common frtncipls of natural truths do bow the mitid to a natural affent. He that denys this part of the propofition, muft needs affirme, that the Spirit of God, neither can nor ever hath manifefted it felf to inan , without the Scriptiir or a diftind dikur/ion of Reafon : or that the efficacy of this Supernaturall Principle, working upon the Souls of men, is lefs evident , then natural principles in their common operations 5 both which arcfalfe. ForFirft, through j»11 the Scripturs we may obferve, that the mani- feftation and revelation of God by his Spirit, to the Patriarchs 5 Pro- phets, and Apoftles , \v2iS immediate 2r\d objective, as is above proved , which they did not examin by any other principle but their own evidence and clearnefs. Secondly , to fay, that the Spirit of God has lefs evidence upon the mind of man, then natural principles have , is to have too mean and low thoughts of it. How comes David to invite us, to tafl and fee that Cod is good, if this cannot be felt and tafted ? This were enough to overturn the faith and aflurance ofall the Saints , both now and of old. How came Paultobeperfwaded, that nothing could feperate him from the love of God, but by that evidence and clearnefs, which the Spirit of God gave him ? The Apoftle John , who knew wel, wherein the certainty of faith confifted , judged it no wayes abfurd , without further argument; to afcribe his knowledg and aflurance , and that of all the Saints, hereunto , in thefe words , Hereby know we that we dwell tn him , and he in us becaufe he hath given us of his Spirit i]oh.^: 13. and again 5: 6. \t'b the Spirit , that beareth tvitnefs , becaufe the Spirit is Truth, Obferve the reafon brought by him, becaufe the Spirit is Truth, Of whofe certainty and infallibility 1 have heretofore fpoken ^ We then truftto, and confide in this Spirit, becaufe wcknow, and certainly believe, that it can only lead us a right, and never mis-lead us , and from this certain confidence , it is , that we affirme , that no revelation coming from it > can ever contradid the Scriptuts tcftimony nor right E 5 Rea- 38 . The SIECON'D T7{pT0SITI0K, Reafon : not as making this a more certain rule to our fel ves , but as con- de fc e ndi ng to fucli, who, not difcerning the revelations of the Spirit ^ as they proceed purely from God , will try them by thefe mediums. Yetthofe, that have the Spiritual fences, and cm favour the thmgs of the Spirit, as \t were ^ in prima ittjlantii^ i^e. at the flrfl:blufh> candif- cern them without , or before they apply them either to Scriptur , or Rea- fon. Juft as a good Aftronomer can calculate an cclipfe infallibly, by which he can conclude , if the order of Natur continue , and fome ftrange and unnatural revolution intcrveen not , there will bean eclipfe of the Sun , or M Jon , fach a diy^and fuch an hour : yet can he not perfwade an ' ignorant ruftickof this, untill hevifibly feeit. So alfoa Mathematici- ' an can infallibly k low by the Rules of Art , that the three (ides of a right triangle are equal to two right angles , yea can know them more certain- ly, rhanany manby meafur. And fome geometrical demonftrations are by all acknowledged to be infallible, which can be fcarcely difcerned or proved by theSenfes; yet, if aG ometer beatthepains, to certify fome ignorant man concerning the certainty of his Art , by condefcendingto meafur it, and make it obvious tohisfenfes, it will not thence f)llow, that that mcafuring is fo certain , as the demonflration it felf j or that the demonftration would be uncertain without it. ^ X V I. But to make an end, I fh ill add one argument , to prove, thit this inward , immediate , objcclive revelation , which we have plead- ed for all along, is theonely, fure, certain, and unmoveable foundation of all Chriftian faith ; which argument, when wel weighed,! hope, will have weight with all forts of ^ hriftians , and it is ths , That, which all ProfciVorsof Chriftianiry, of wharfoever kind , arc forced ultimately to recurr unto, vvhen prefled to the lift. Thjt for, and becaufe of which , all other foundations are recommended and accounted worthy to be believed; and without which they are granted to be of no weight at all , muft: needs be the onely mod true, certain, and unmovtablc foundation of all Chriflian faith : But inward , inimediate , objective revelation , by the Spirit , is that , which all Profeflbrs of Chriftianity of whatfoever kmd are forced ulti- mately to recurr unto, &c: Therefore ,d , or either of them , why theytruft the Scripturs^ and take them to he their Rule? Their anAyer is , Becaufe we have, in them , the mind of God dcUveredmto us^ bj thofe , tfi tvhom thefe things were inwardlj , immedtatelj , and ebj^^yelj xeveded b^ the Spirit of God. And not becaufe this or that tn|i?^fote thetn ^ but jsecaufc the Sptrtt of God didated them. It is ftrange then , that men fhcoild render thf t ^ Co uncertaip , and dan- gerous to follow , upon which alone the certain grourid and foundation cftheir own faith is built. Or that they fhould fhut themfelves out from that holy fellowfhip withGod, which onely is enjoyed in the Spirit, in which we are commanded , both to walk and live. ^ *i •■ - ' If any , reading thefe things , find themfelves mo\red fly 4ie flrength of thefe Scriptur arguments to alfent , and believe fuch revelations necef- fary, and yet find themfelves flrangers to them i which, aslobferved, in the beginning, is thecaufe , tKat this is fo muchgainfaid and contra- dided Let them know, that it is not , becaufe it is ccafed to become the priviledg of every Chriftian , that they do not feel.ir, but rather becaufe they are not fo much Chriftians by natur, as by name: and let fuch know, that the fee ret I /^k, which fliines/» the /?^dn, andreprcvcs un- righteoufnefs is the fraall beginnings of the revelations of Gcd's Spirit , which was firftfent into the world to reprove it of fm,Jch 16:8. And as by forfaking iniquity , thou com'ft ro be acquainted with that heavenly voyce in thy heart , thou (halt feel , as the old man , the natural man , that favoureth not the things of God*i Kingdorr, is put off, with his evil and corrupt atiedions and lulls, ifay, thoxi fhalt feel the New Man, the Spi- 40 The THIT^p T1{OTOSTTIOK, Spiritual birth, andB.ibc, railed, w'hichhath its Spiritual Senfes, and cat! fee , fed , tall , hmde , and fmell the things of the Spirit : but till then, the knowledg of things Spiritual is but as an hillorical faith, but as the dcfcription of the Light of the Sun, or of curious colours to a blind man \ who , though of the largeft capacity , can not fo wel under- ftand it, by the moft acute and lively defcription , as a child can by feinj* them. So neither can the natural man of the largeft capacity, by the be(l words, even Scriptur words, fo wclunderftand the myfterys of God's Kingdom, as the leaft and wcakeft child , who talleth them, by having them revealed inwardly and objedirely , by the Spirit. Wait then for this , m the fmal revelation of that pure li^fe^ which firft reveals things more known , and,as thou becom'ft fitted for it , thou flialt receive more and more, and by a living experience eafily refute their igno- rance, who ask , how doft thou know that thou art a(5led by the Spirit of God ? which will appear to thee a queftion no lefs ridiculou!» , than to ask one, whofe eyes arc open , how he knows the Sun (hincs at noon-day , and though this be the fureft and ccrtaineft way , to anfwer all objedions, yet by what is above written, itmaj appear, that the mouths of all fuchop- pofcrs as deny this Do6trinc , may be fliut by unquelUonable andunan- fwerable reafons. The Third PropofitiorLj, Concerning the Serif turs^ From thefe Revelations of the Spirit of God to the Saints have proceeded the Scriprurs of Truth , which contain , L A faithfull hiflorical account of the aflincrs of God*s People in divers ages, with many finguiar and ' remarkable Provideiicesattendingthem. I !. A Prophetical account of feveral things , where- of fome are already pad , and fome yet to come. III. A full and ample accoaat of all the chief prin- ciples Concerning the Scripturs» \\ CI pies of the Doftrineof Chrift, held forth in divers pretious declarations, exhortations, and fentences, which, by the moving of God's Spirit, were at feveral times, and upon fundry occafions, fpoken and writ- ten unto fome Churches, and their Paftors. Ne verthelefs , becaufe they ai e onely a declaration of the Fountain, and not the Fountain it felf, there- fore they are not to be elleemed the principal ground of all Truth and kno wledg, nor yet the adec^uate , primary ^ule of Faith and manners. Yet, beeaufe they give a true and faithful! teftimony of the firft Foundation, they are, andmaybeefteemed, 2ifecondary rule , fubordinate to the Spirit , f i om vv hich they have all their excellency and certainty : for, as by the inward Teftimony of the Spirit we do alone tfuely know them , fo they teftify , that the Spi, it is that Guide, by which the Saintsare joh. ,6: led into all Truth ; Therefore , according to the Scri- vers 1 3 pturs, the J/^inr is the i^fVy/ and Principal Leader. Se- ingthen that we do therefore receive and believe the Scripturs, becaufethey proceeded from the Spirit, for the very fame reafon, is the Spirit, more originally and principally, the Rule, according to that received maxime, in the Schools, Tropter qmd unumquod^ue efi tale , illud ipfum ejl magis tale ; That for which a thing isjuch , the thing it J elf is morej'uch. ^ ^ r I "^^^ former part of this Propodtion , though it needs I no apology tor it , yet is a good apology for us , and ■ will help tofwecp-avvay that, among many other ca- ^JL» lumnys , wherewith we are often loaded , as if we were vilifiers aj.a cenycrs of the Scripturs , for, in that, which we affirmcof them , it doth appear, at what high rate we value them, accounting them, without all deceit or eqiiivocation, the moil excellent writings in the world, to which not onely, no other writings are to be preferred, but even , in divers refpcci-s , not coinparjblc thereunto, i or, as we freely F acknow- Rom. 8* vers 14. 4« Tl,t THT7{p m^OTOSITIOn, acknowlecig, thattheir authority doth not depend upon the approbation or canons of any Church or aflcmbly/o neither can we fubjed them to the fain, corrupt, and dehlcd reafonofman^ and therein , as we do freely agree with the Proteftants, againft theerrour ofthe Romanifts; fo,on the other hand , wecannot go the length of fuch Proieftants, as make their authority to depend upon any vertue, or power, that is in the writ- ings thcmfelves ; but we dcfire to afcribe all to that Spirit, from which they proceeded. We confefs indeed, there wants not a majeftyin rheftylc, a cohe- rence in the parts , a good fcope in the whole , but , feing thefc things are not difcerned by the natural, but onely by the Spiritual man , it is the Spirit of God , that muft give us that belief of the Scripturs, which may fatisfy our Confcicnces. 7 herefore the chiefeft ^among Protc- ftants, both in their particular writings, and publick confefEons, arc for(^ed to acknowledgthis. Hence Calvin , though he faith , he is able to prove , that , if there be a GodinHeaven, thefe writings have proceeded from him, yethecon- cluds another knowledg to be neceflary : Inft. lib. i. cap. 7. fed. 4. ,, But, if (faith he) we refped the Confciences, that they be not „ daily molefted with doubts , and they fHck not at every fcruple , ,, itis requifit ,thatthis pcrfwafion , which we fpeakof, be taken high- 5, er, than human reafon, judgment , or conjedurs, to wit , from the „ fecretTeftimony of the Holy Spirit. And again: To thofe , that ,, SLsk^th^ttre prove unto them ^ bjReafoHy that Mo fes and the Prophets were „ irjjptred of God to {peak^j I anfwer, that the Teftimony of iheHoly J, Spirit is more excellent, than all rcafon. And again; Let this re- 5, main a firm Truth, that he oncly, whom the Holy Ghofl hath pcr- 5, fwaded , can repofe himfclf on the Scriptur with a true certainty. And ,, laftly: this then is a judgment, which can not be begotten, but by a „ heavenly revelation , (ire. The fame is alfo affirmed in the firfl: publick Confcfllon of the French Churches, publiflied in the year 15:59. Art. 4. „ We know thcfe „ bocks to be Canonick , and the moft certain Rule of our Faith , not fo y, much by the common accord andconfcntof the Church, as by the „ teftimony and inward perfvvafion of the Holy Spirit. Thus alfo in the ^ Article of the Confeffion of faith of the Churches of Holland, confirmed by the Synod cf Dort. „ We receive thefc „ books Concerning the Scripture 4j „ books onely , for holy and canonick , not fo much beeaufc th^ Church ,, receives and approues them , as becaufe the Spirit of God renders wit- „ ncfs in our hearts , that they are of God. Andlaft'ly; The Divines ^ fo called, atPTeJlminjler ^ who began to be afraid of, and guard againftthe Tcftimony of the Spirit, becaufe they perceived a difpcnfation beyond that , which they were under , beginning to dawn , and to eclipfe them , yet could they not get by this , though they have laid it down neither fo clearly, diftindly, nor honeftly, as they, that went before. It is in thefe words , chap, i . fedl. 5 . „ Ne- ,y verthelefs , our full pcrfwafion and aflTurance of the infallible Truth 5, thereof, is from the inward work of the Holy Spirit , bearing witnefs , , by and with the Word in our heart. Byallwhichitappeareth, how neceflary it is , to feek the certainty of the Scripturs , from the Spirit ^ and no where elfe. The infinit janglings and endlefs contefts of thofe , that feck their authority elfewhere, da wit- nefs to the Truth hereof. Forthe Antients thcmfelves , even of the firfl: centurys, were not at Concll, one, among themfclves, concerning them; while fome of them rejeded Laod. books, which we approve, and others of them approved thofe, which |^an- 5 9« fome ofus reject. - Itisnotunknown to fuchasareinthcleaft acquaint- ^'^'^^^- , edwith Antiquity, what great contefts are,concerning the fecondEpiftle co^^dl ^' cf Peter, that of James, the fecond and third of John, and the Revela- Laod.' tions, Wiiichmany, even very antient, deny to have been written by heUinthe the beloved Difciplc and brother of James , but by another of that name. ^^'^'' J ^4- What (hould then become of Chriitians, if they had not received that ^^^^"^^^^^ Spirit, and thofe Spiritual fenfes, by which they know how to difcern clZnEal the fr«tf from nhefalfe. It's the priviledgof Chrift*s Sheep indeed, that theWif^ they bear his voyce , and refufe that of a ftranger , which priviledg being ^«^ <»/ taken away , we are left a prey to all manner of wolves. Solomon* §11, Though then we do acknowlcdgthe Scripturs to be a very 1" ^-^' heavenly and Divine writing , the ufe ofthcm to be very comfortable and the Mac- ncceifary to the Church of Chrift, and that wealfo admire, and give cabces, praifctothc Lord, for his wonderftiU Providence, in preferving thefe i^hichthe writings , fo pure and uncorrupted, as we have them , through fo long a ^^^""^^J nightoKipoftafy ,tobeateftimony for his Truth , againft thewickedncfs hJid'mthe and abominations even of thefe, whom he made inftrumental in preferv- Tear 399 F % ing, receiyed. 44 The THIT^ 9\0T0SITI0n. ing them «^ fo that they have kept them to be a vvitnefs againft themfelves; yet we may not call them the principal fountain of all Truth and knpw- Icdg, nor yet the firft adequate rule of faith , and manners, becaufe the principal fountain ofTruthmuft be the Truth itfelf, i.e., that, whofe certainty andauthority depends not upon another. When wc doubt of theftreams of any river or flood, we recurr to the fountain it felf, and having found it, there we fift, we can go no further, becaufe there it fprings out of the bowels of the earth , which are in fcrutablc. Even fo the writing and fayings of all men wc muil bring to the Word of God > 1 mean the Eternal Word , and , ifthey agree heteunto , we ftand there ^ for this Word alwaycs proceedeth, and doth eternally proceed from God , in and by which , the unfearchable wifdom of God , and unfearch- ablecounfel, and will, conceived in the heart of God, is revealed unto us J that then the Scripture is not the principal ground of faith and know- ledg , as it appears by what is above fpokcn , fo it is provided in the latter part of the Propofition , which being reduced to an argument runs thus , That , the certainty and authority whereof depends upon another , and which is received , as Truth ^ becaufe of its proceeding from arnthcr, is not to be accounted the principal ground and origin of all Truth and knowledg ^ Bat the Scripturs authority and certainty depends upon the Spirit, by which th^yv^'credi dated, and the reafon , why they were received, as. Truth , is , becaufe they proceeded from the Spirit : Therefore they are not the principal ground of Truth. Toconfirmc this argument , I added the fchool maxime Profter quod^ unumquodque eft tale , illud ipfum eft magis tale. Which maxime , though I confefs it doth not hold univcrfally , in all things , yet in this it both doth and will very wcl hold , as by applying it , as we have above intimat- ed, will appear. The fame argument will hold , as to the other branch of the pofition. That it it not the primarj' adequate rule of faith and manners, thus. That, which is not the rule of my faith in believing the Scripturs them- felves, is not the primary adecjuate rule offaith and manners : ButtheScripturisnot, nor can it be the rule of that faith, by which! believe them, &c Therefore , d^c, liutas to this part , we fliall produce divers arguments hereafter, as to what Concerning the Scripturs. 4^ what is affirmed , That the Spirit f and not the Scripturs 9 it the Rule , it is largely handled in the former Propofition, the fumme whereof 1 fhall fub- fume i'n one argument , thus , If by the Spirit we can onely come to the true knowledg of God ; If by the Spirit we be to be led into all truth, and fo be taught of all things, Then the Spirit, and not the Scripturs, is the foundation and ground of all Truth, and knowledg, and the primary rule of faith and manners: But thefirftistrue; Therefore alfo the laft. Next , the very natur of the Gofpel it felf declareth , that the Scripturs can not be the onelj and chief rule of Chriftians , elfc there fliould be no dif- ference betwixt the Law and the GoJptL As from the nature of the New Covenant , by divers Scripturs delcribed in the former Propofition is proved. But bcfides thofe , which are before mentioned , herein doth the Laip and the Gofpel differ , in that the Law being outwardly written , brings un- der condetmMtion^ hut h^th not life \n it to fave', whereas the Gofpel-, as it declares and makes manifeft the evil , foit beine^ an inward powerful! thing alfo gives power to obey , and deliver from the evil. Hence it is called EvafyUioif , which is gUd tidings ^ the Law or letter ^ which is without us , kiUs : but the Go^el , v^ hich is the inward Spiritual Latp , gives life, for it conlifts not fo much in words , as in vertue. Wherefore fuch as come to know it , and be acquainted with it , corae to feel greater pow- er over their iniquitys, than all outward laws or rules can give them. Hence the Apoftleconcluds , Rom. 6 : 14.. Sin /hall not have dominion over jou. For je. are not under the Law ^ but under Grace. This Grace then, that is inward , and not an outward Law, is to be the Rule of Chriftians: hereunto the Apoftle commends the Elders of the Church , faying, A(fl. ^o: 3 X. And now , Brethren , J commend jou to God , and to the Word of his Grace , which is able to build jou up , and to gtxe you an inheritance among dl thofe ^ that are fan^ified. He doth not commend them here to outward lawes^ or writings; but to the Word of Graces which is inward -, even the Spiritual Law ^ which makrs free , as he elfewhcre affirn s, Rom. 8 ; 2. The L^^wofthe Spirit of Life in Chrifi Jefm hath made me free from the Uw of fm anddeaih. This Spiritual Law is that, which ihi Aj- ft » .tclares he preached and direded people unto, whi^h wai, woi uutwaid, as Rom. F 5 CIO. 4^ The THI'RJ) T'RJiTOSITIOn. c. I©: V. S.ismanifcft, where diftinguilHng it from the Law, he faith, The lyord i$ mgh thee , in thy he Art dnd in thy mouth , and this is the H'ord ofFdith which IPC preach. From what is above faid , I argue thus , The principal Ruleof Chriftians, under the Gofpel, is not an outward letter, nor law outwardly written and delivered , but an inward Spiritual Law , ingraven in the heart , the Law of the Spirit of Life , the Word,that is nigh in the heart and in the mouth : But the letter of the Scriptur is outward, of it felfa dead thing, ameer declaration ofgood things , but not the things themfelres : Therefore it nor is , nor can be the chiet or principal Rule of Chriil:i- afls. i) 1 1 L Thirdly : That , which is given to Chriftians for a Rule and Guide , niuft needs be fo full , as it may clearly and diftindly gufde and order them in all things , and occurrences , that may fall out : But in that there are many hundred of things, with a regard to their circumftances , particular Chriftians may be concerned in , for which there can be no particular Rule had in the Scripturs: Therefore the Scripturs can not be a Rule to them. 1 Ihall give an inftance in two or three particulars, for to prove this Propofition. It is not to be doubted , but fome men are particularly call- ed to fome particular fervices , there being not found in which , though the aflbe no general pofitive duty , yet » in fo farr as it may be required of them, is a great fin to omitt , forasmuch God'is z^edous o{\{\% glory ^ and every ad of difobedience to his will manifeiled , is enough not onely to hinder one greatly from that comfort and inward Grace , which otherwife they might have , but alfobringeth condemnation. As for inftance : Some are called to the miniftry of the Word , Paul faith, there was 4 necejfity upon him to preach the Gojpely wo unto w as having many fervants , leaves them in fuch dif- 48 -The THItJD TT^OTOSITIOn, difordcr, as not to a(Iigne each his particular (htion, and not onely the general terme of doing that, which is profitable, which would leave thein in various doubts , and no doubt land in conftifion ? Shall wc then dare to afcribc unto Chrift, in the ordering of hi? Church and Servants , that , which in man might judly be accounted dif- ordcr and contufion ? The ApofHe flieweth this dilHndion ^'t\ » Rom. c. 1 2 : V, 6 , S. Having thenoifts differing according to the Grace , that is given m 5 whether prophecy , Ut m prophecy according to t})€ proportion of faith , er mini- flrjf , Ut HS tt\iii on our intmjlrtngs , or he ^ that teaiheth , on teaching , orvc , that cxhorteth , on exhortation» Now, what Scriptur rule ilieweth rwe, that 1 ought to exhort rather than prophecy ? or minifter rather than teach ? Surely none at all. Many more difficultys of this kind occurr in the life of a Chriftian. Moreover , that, which of all things is moft needfull for him to know, to wit , v/htihcr he really be in the faith , and an heir of Salvation , or no , the Scriptur can give him no certainty in , neither can it be a Rule to him. That this knowledg is exceeding defirablc and comfortable, all do unani- mouflyacknowledg, befides that it is fpecially commanded , ^Cor. 13: V.J. Examine pur felves whether ]/e hem the faith -^ prove your felves. Knotv je not jour oivn fclves hotv that Jefm Chrifl is tnyou , except je he reprobats ? and 2 Pet. I : 10. IVherefire the rather y Brethren y gtve all diligence t t^mak^jour calling and election fure. Now 1 fay, what Scriptur rule can allure me, that 1 have true faith ? that my calling and election is fure ? If it be faid^ by comparing the Scriptur marki of true fatthipith mine f I demand, wherewith fliall i make this obft rvation ? what fhall af- ccrtainme, that I amnotmiftaken? It can not be the Scriptur: That's the matter under debate. If it be faid , My own heart , How unfit a judg is it in its own cafe? and how liketobcpartial,cfpe- cially if it be vet unrenewed ? Doth not the Scriptur fay , that it is deceit- full above all things? 1 find thcpronifes, 1 find ihe threatnings , in the Scriptur, bur whotelleth me , that the one belongs tome , n.ore than the other? The Scripturgives me a nicer declaration of ihcfe things, but makes no application; fo that the aflumption mufi: be of mine own mak- ing : thus, as for exanrplc, I find this Propoliticn in the Scriptur j He , that believes yjhall be fared : thence 1 draw this alfumption Bur J,, Robert believe : Therefore I /J>ali be fared. The Concerning tht Scripturs. 4^ The minor is of mine own making , not exprefTed in the Scriptur , and fo a humane conclufion , not a Divine pofition , fo that my faith and aHiir- ance here , is not built upon a Scriptur Propofition , but upcm an humane principle j which , unlefs 1 be fure of elfcwhere , the S.riptur gives mc no certainty in the matter. Again , if I fhould purfue the argument further , and feek a new wfrfi- «w out of the Scriptur, the fame difficulty will occurr , thus, He , that hath the true and certain marks of true faith , hath true faith ; But I have thofe marks : Therefore I have true faith. For the ajfumpt-on is dill here of my own making, and is not found in the Scripturs , and by confequence the conclufion can be no better , fmcc it ftill followeth the weaker propofition. This is indeed fo pungent, that the bed of Proteftants , who plead for this afl'urance , afcribe it to the inward teftimony of the Spirit ( as Calvin in that large citation , cit- ed in the former Propofition ) fo that , not to feek further into the writ- ings oFthe primitive Proteftants , which are full of fuch expreflions, even the IVeJlmififter confciTion of faith affirmeth,chap. 18. fed. 12. „ This 99 certainty is not bare conje(5lur and probable perfwafion grounded up- ,, on fallible hope , but an infallible a(furance of faith , founded upon the „ Divine Truth of the promife of Salvation, the inward evidences ,, of thcfe Graces , unto which thefe promifes are made , the Teftimo- „ ny of the Spirit of adoption, witneftingtoourfpirits , that we are the ,, children of God , which Spirit \s the earnefi of our iftheritAnce > whereby we Aye fealed to the day ofredauption. Moreover , the Scriptur it felf , wherein we are foearneftly prefled , to feck after this alVurance , doth not at all affiriiie it felf a rule fufficient to give it; but wholly afcribeth it to the Spirit, as Rom.8:i6.T/j^ Spirit it felf heareth witnefS with our Jpirit, that we are the children of God. i ]oh. 4: 15. Hcuby do we know , that we dwell in him , and he in m , hecaufe he hath given m of his Spirit, and 5: :6. and it is the Spirit y that bearetb witnefy becaufe the Spirit is Truth, $ IV. Laftly : That cannotbc theonely principle nor chiefrule, which doch not univerfally reach every individual , that needcth it to pro- diico the nccelfary effed j and from the ufe of which ( either by fome in- nocent and finlefs dcfed, or natural , yet harmelcfs and blamclcfs imper- fc»5bion ) many ( who are within the compafs of the vifible Church , and G may j<^ The THI\T> TT^OTOSITION, may without abfurdity, yea with threat probabilicy be accounted of the Elcd ) are necefrarily excluded , and that cither wholly , or at lead from Ac immediate ufc thereof. But it fo falls out frequently concern- ing tlieScripturs, in the cafe of deaf people, children, and idiots, who can by no means have the benefit of the Scripturs. Shill we then afFirmc, that they are without any rule to God-ward? or that they arc all damned ? As fuchan opinion is,in it fclf, very abfurd,and inconfiftent both w ith the juftice and mercy of God , fo 1 know no found reafon can be alledgcd for it. Now, if we may fi^ppofe any fuch to be under the New Cove- nant difpenfation , as 1 know none will deny , but that we may fuppofe it without any abfurdity» we can not fuppofe them without fome rule and means of knowledg , leing it is cxprcsfly affirmed -, tbej/ fJuU all be taught of God. Joh. 6 : ^y. And the^ JJ^all 41 knoiv me from the leaji to the grcatcjl , Heb.8:ii. Butfecondly, though we were rid of this difficulty , how many illirerat, and yet good men , arc there in the Church of God, who cannot read a letter in their own mothers tongue? v/hichimperfe6i:ion , though it be inconvenient , I can not tell whether we may fafely affirme it to be fmfull 5 thcfe can have no immediate knowleig of the rule of their faith; fo their faith muft needs depend upon the credit of other mens reading , or relatcing it unto them , where either the altering, adding or omitting of a little word may be a foundation , in the poor hearer , of a ve- ry dangerous mi^iai^:e : whereby he may either continue in an iniquity, ignorantly , or believe a lye confidently. Asfor exam.ple, the Papifts in all their catcchifnis and publick exercifes ofexamination , towards the people have boldly cut away the fecond comniand , bccaufe it feems fo cxpresfly to hitt agnind their adoration, and ufe of images. Whereas many of thefc people , in whom , by this omiffion , this fclfe opinion is fo- ftcrcd5areundcra fimplcimpoflibility , or ar'lcafta verygreat difficulty tobc outwardly infornicd of this abufc. Bur further, fuppofe all could read the Scripturs in their own. language, where is there one of a thoufand that hath that through knowledg ofthe original languages , in which they wcrewrittc«, foasinthat refpeft immediaicly toreceivethe benefit of them ? Mufl: not all thcfe here depend upon the honefly & faithful ncfs of the Interpreters? Which how uncertain it is for a man to build his faith upon, the many corrections , amendments, and various eifays, which, even among Proteflants have been ufed , whereof the latter hath con- ftantly blamed and corrcdcd the former , as guilty of defers and crrours , doth Concerning the Scripturs* j i doth fuificiently declare. And that even the laft tranflations in the vul- gar languages need to be corredcd ( as 1 could prove at large , were it pro- per in this place ) learned men do confefs. But laft of all there is no lefs difficulty even occurrs to thefe skilled in the original languages , who can not fo immediately receive the mind of the Authors in thefe writings , as that their faith doth not at leaft obliquely depend upon the honefty and credit of the Tranfcribcrs, fincc the original coppys are granted by all not to be now extant. Of which Tranfcribcrs Jeromin his time complained, faying, that ^'<=ro"- tbej' wYOt not what they found , but whM they underfiood. And Epiphaniui faith , ^j ^^^^j* that in the good and correct coppys of Luk it was wrttten, that Chrtji pag. 247'. H^ept , and that Iren^us doth cite it , but that the Catholiks blorted it out, Epiphan. fearing leaft heretiks fliould have abufed it. Other Fathers alfo declare, '" Anchor. that whole verfes were taken out of Mark , becaufe of the Manichees. °™' ^* But further , the various leclions of the Hebrew charader by reafon of - the Points, which fomc plead for as cosevous with the firft writings, whichothers, with no lefs probability, alle that , as every evil contradids the Scripturs , fo it doth alfo the Spirit , in the firfl: place , from which the Scripturs came , and whofe motions can never contradid one another , though they may appear fometimes, to be contradidory , to the blind eye of the natural man , as Paul and James feem to contradid one another. Thus farr we have ihown both what we believe , and what we believe not, concerning the Holy Scripturs , hoping we have given them their due place. But, fincethey, thatwill needs have them to be the onely, certain, and principal Rule, want not fomefliew of arguments , even from the Scripturitfelf( though it no where call itfelffo) by which they labour to prove their dodrin, 1 (hall briefly lay them down by way of objedions, and anfwer them , before 1 make an end of this matcer. $ VII. Their firftobjedion is ufually drawn from Ifaiah 8:20. To the law and to the Teftimony , iftheyfpeak^not according to this Word , it is be- eaufe there is no Light in them. Now this Law , Teflimony , and Word, ihey plead to be the Scripturs. To which I anfwer that, That is to begg the thing in que fi ion , and remains yet unproved. Nor do i know for what reafon we may not fakiy affirme this Lrftt' and Word to be inward. But fuppoft; it wis outward , it proves not the cafe at all , for them, neither makes it agaiiift us *, for it TTsay beconfelTed, without any prejudice to our caufe, that the outwaid Law was more particularly to the JewesaRuIe, and more principaFy than to us : feing their Law was outward and literal , but ours, under the New Covenant , ( as hath been already faid ) is expresfly affirmed to be inward and Spiritual, So that this Scriptur is fo farr fron^ iraking ngainft Hs , that it makes for us : for , if the Jewes were direded to try all thi ng^, by ^6 The THI'RJ) TT^OTOSITTOK, bv tUeir Law, which was without them , written in tables of ftone , then, it we will have this advice of the Prophet to reach us , we mud make it hold paralell to that difpcnfation of the Gofpel , which we arc under. So that we are to try all things ( in the firft place ) by that H'ord of Faith , which is preached unto us, which the Apoftlcfaith is in the hearty ind by that Law, which G^d hath given us, which the Apoftle faith alfo expresfly, is written and pUced tn the mind, Laftly : if we look to this place, according to the Greek interpreta- tion of the Septuagint , our adverfnys fliall have nothing from thence to carp , yea it will favour us much ; for there it is faid , that the Law is given Hi for A help , which very wel agrees with what is above aflcrted. Their fecond objcdion is from Joh. 5'* 39. Search the Scriptursj dec. Here , fay they , we are commanded , by Chrift himfelf , to fcarch the Scri- fturs, 1 anfwer Firfl: , That the Scrlpturs ought to be fearched , we do not at all deny , but are very willing to be tryed by them , as hath been above declared But the queftion is , Whether they he the onefy ar^dprtncipal Rule ? , which this is fo farr from proving, that it provcth the contrary, for Chrill checks them here , for too high an efleem of the Scripturs , and ne- gleding of him , that was to be preferr'd before them , and to whom they bore witnefs , as the following words declare. For in themyethmkje have eternal life , and they are they , which tedify of me , andye will not come unto me^ thatye may have life. This fliewes , that , while they thought they had eter- nal life in the Scripturs , they negleded to come unto Chrift to have life , of which the Scripturs bore witnefs. This anfwers wcl to our purpofe , fmcc our adverfarys now do alfo exalt the Scripturs , and think to have life in them , which is no more , than to look upon them as the onely princi- pal rule, and way to Life, and yetrefufeto come unto the Spirit, of which they teftify, even the inward Spiritual Law, which could give them Life. So that the caufe of this peopl's ignorance and unbelief was not their want ofrefped to the Scripturs, which though they knew, and hadahighcfteemof, yet Chrift teftifys in the former vcrfcs, that they had neither feen the Father , nor heard his voyce at any time , neither had his Word abiding in them , which had they then had , then they had b.-Iieved in the Son. Moreover, that place may be taken in the Indicative mood, rC^ord ; for then could not they have prevailed to convert them, had they not firft rn'mded the Word abid- ing in them, which opened their underftandings, no more, than the Scribes and Pharifees , who ( as in the former objection we obferved ) fearched the Scripturs , and exalted them , and yet remained in their un- belief, bccaufe they hid not the Word abidingin them. But Laftly : If this commendation of the ]ewiih Bercrans mightinferr, that the Scripturs were the onely and principal Rule to try the Apoftles doctrin by , what ihould have become of the ( jcntiies ? hJow fliould they ever have come to received the faith of Chrift, who neither knew the Scripturs, nor believed them ? We fee, in the en.l of the fame chapter, how the Apoftle, preaching to the Athenians , took another method, and dircdtcd them to fon^ewhat oi God w'nhin themfelves , that they might /ff/ after him. He did not Firft go abo^t r > profelyte them to the Jcwilh reli- gion, and to the beliefof the Law, ahd rhc Prophets, and froui thence to H prove f« The THI'RJ) TT^OTOSITION. prove the comino of Chrilt. Nay : he took a nearer way. Now cer- tainly the principal and onely Rule is not different 5 One to thcjcwes, and another to the Gentiles, but is «wivfr/k/, reaching both : thouohfe- condary and fubordinat rules and means may be variou>,& divetfly futec^, according as the people, they areufed to, are Itated and circuniftan- tiatcd. Even fo we fee that the Apoftle to the Athenians ufedatelVi- mony ofoncoftheir own poets , which he judged would have credit with them : and no doubt fuch tellimonys, whofc Aut» ors they efteemed, had more wcigiit with them , than all the fayings of Mofes and the Pro- phets , whom they neither knew, nor would have cared for. Nowbe- caufethe Apoftle ufedthe tcftimony ofa Poet to the Athenians, will it therefore followhe made that the principal , or onely rule to try his do- dlrinby? So neither will it follow, that, though he made ufe of the Scriptures to the Jewes, as being a principle already believed by them , to try his do6trin , that from thence the Scriptures may be accounted the principal or onely rule. .^ IX. Thelaft, and which at firft view feems to be the greateft , objeftion, is this, Obj. if the Scriptur be not the adequate y principal^ and onely Rule ^ then tt would follow , that the Scriptur is t.ot tomplear , nor the canoh piled ; that , if wen be now immediately led and ruled bj/ the Spirit , they nhij ^idd new Scriptur s of equal Authority with the oldy whereas every one , that adds, is cur fed : yea what fiffurance have we , but that at this rate every one may bring in a new gofpel ^ according to his fancy } The dangerous confequences , infinuatcd in this objedlion , were fully anfwered in the latter part ofihelafl: Propolltion, in what was faid a little before, olicring freely to dirdaiiiic all pretended revelations con- trary to the Scripturs. Butif it be urged , th-it it is not enough to deny thefe confequences , if they Obj. naturally foUow from ) our doclrtn oj immeaute revelation , and denying the Scri- ptur to be the onely rule. 1 anfw er : We have proved both thefe doflrines to be true and necef- fary , accortliiig to the Scripturs theuifelves , and therefore to ialtcn evil confequences upon them , which wc make appear do not follow , is not toaccufeus, but Cliriiland his Apoftles, who preached theiD, But fecondly, wc have Hiut the dnorupo»' r.\ fuch doctr-n, in this ve- ry polition , afiiuiiing that the Scripturs gm a full and ample tcfiimory to all the Concerning the Scripturs* t^ ike principal doBrir:es of the Chriftun faith, For we do firmely believe , that there is no other Gofpcl or do(5trin to be preached , but that , which was delivered by the Apjftles , and do freely fubfcribe to that Cay ingy Let himy tlm preacheth auj other gofpel ^ than th At t which hath been already preached bj Gal.i.-s^^ the Apoftles , and according to the Scripturs, be accurfed. So we dillinguiih betwixt a revelation of a neip gojpcl and netv dO' clrines and a new revelation of the good old Gojpel and dodrines • the laft we plead for, buttheHrfl; we utterly deny, l^or we firmcly believe, that no other foundation can any man lay , than that , which is laid already. But that this revelation is necefl'ary , we have already proved , and this diftindion doth fufficiently guard us againft the hazard infinuatcd in the obje- dion. As to the ScripturshoAnga filed canon , I fee no necefTity of believing it. And,ifthefemen, th;it believe the Scripture to bethconelyrule, will be confident to their own do(5lrin , they muft needs be of my judg- ment ; feingitis fimply impoilible to prove the canon byth® Scripturs. For it can not be found in any book of the Scriptur , that thcfe books,and ju(t thefc 5 and no other , are canonical , as all are forced to acknowledg, howcanthey then cvite this argument? That, which can not be proved by Scriptur, is noneceflary article of faith : But the canon of the Scriptur, to wit, that there are fo many books precifily, neither more nor Icfs, can not be proved by Scriptur; 1 here fore , it is no ncccifary article of taith. If they (houicl sllcdg , that the admitting of any other hooks to be now writ- ten by the fame Spirit might inferr the admijjion of new doctrines , ^ '-^j* 1 deny that coiifequence , for the principal or fundamental dodrincs ofthcChriftian religion arc contained in the tenth part of the Scriptur • butit will not follow thence, that the reft are impertinent, or ufclefs« If it iliould pleafe God to bring to us any ot thefe books , which by the in- jury of time J arc loft , which are mentioned in the Scriptur , as t\y€ Prophe^ cy of Enoch , thebook^ of Nathan , &c. or the third epifile of Paid to the Co- rinthians , 1 fee no reafon , why we might not receive them , and ^^lace them with the reft. Thar, which difpleafeth me, is, that n en fl.ould firft affiniiejthat the Scriptur is thconcly and principal rule, and yet make a great article ofliith of that, which the Scriptur can give us no light in. Hi As C^as he therefore curfcd ? or did he therein evil? 1 could give many other examples confeffed by thcmfclresj but moreover the fame Concerning the Scrifturs, ^i {amewasin effed commanded long before, Prov. go:^?. Add thou mt unto hit words , le(i he reprove thee , and thou be found a Ijfar , yet how many books of the Prophets were written after ? and the fame was laid by Mofes , Deut.4: 1. TeJJjallnot add unto the wordy which I command j/ou, neither /hall ye dmmfh ou^htfrom it» So that , though wc iliould extend that of the Revelations beyond the particular prophecy of that book, it can not be underftood , but of a new gofpel , or new dodrines , or of rcftraining man's fpirit , that he mix not his humane words with the Divine, and not of a ncM? revelation of the oldy as wc have faid before. The Fourth Propofition^ , Concerning the Condition of%lan in the fall. All Adam's pofterity (or mankind) both Jewesand Gentiles astothefiruAdam (or earthly man) is fain, degenerated, anddead^ deprived ofthefenfation( or Rom. 5: feeling ) of this inward Teftimony, or Seed, of God; 12^15. and is fubjecfl unto the power , natur , and feed of the Serpent , which he fo weth in mens hearts , while they abide in this natural and corrupted eftate: from whence it comes, that not onely their words and deeds, but all their imaginations , are evil perpetually in the fight of God, as proceeding from this depraved and wicked feed. Man therefore , as he is in this ftate, can know notliing aright , yea his thoughts and conceptions con- cerning God, and things Spiritual (untill he be dif- joynetifromchis evil Seed, and united to the Divine Light) are unpiofitable both to himfelf and others. Hence are tejttl^d the Socinian 2ii\d TeUgian en ours in exalting a natural Light ; as alfo the Tap^s and moft of Troteftants , who affirmc , that man, without the true Grace of God, maj be atrue minifier of the GofpeL Neverthelefs this Seed is not i mputed to infants , untill by tranfgref- fion they aftuallyjoyn themfclves therewith , for they ^rehy natur the children of jvrath, who walk accordins;co H 3 ^the H 6z The F0F1{TH T\OTOSITIOn. ^t power of the Trince of the air , and the Spirit that novo ivorketh in the children ofdijohedience , haying their conyerfation in the lufts of the flesh, fulfilling the defires of the flesh, and of the mind, Epli. 2 . .^ I. "W" '■Tithcrto we have dircourfcd how the true knowlcdg of God is attained , andprefervcd , alfo of what ufeand fcrvice the holy Scriptur is to the Saints. \Vc come now to examin tbeflate and condition ofma»^ as heftandi in irJcj.ill , wlut his capacity and power is , and hotp fan be is able , as ofhtmfelf, to adytnce , in relanon to the things of God, O f this we touch'd a httle in the beginning of the fecond Propofition •, but the full , right , and through underftanding of it, is of great ufc and fervice : becaufe from the ignorance and altercations , that have been about it , there have arifen great and dangerous errours, both on the one hand > and the other. While fome do fo farr exalt the light of natur , or the faculty of the natu- ral man, as capable of himfelf, by vertue of the inward will, faculty,' light, or power, that pertaines tohisnatur, to follow that , which is ^ood, and make real progrefs towards heaven. And of thefe arc the Pela- gians and Semi Pehgians, of old, and, of late,the Socinians and divers others, among the Papifls. Others ag.iin will needs run into another extream , ( to whom Augupn , among the Anticnts , firft made way in his declining age, through the heat of his zeal againft PeUgim) notonely confcllinL; men uncapable , of themfel ves , to doe good , and prone to evil ; but that in his very •liothfr's womb, and before he committs any aftual tranf- grcfRon , he is contaminate with a real guilt , whereby he defcrves eter- nal death : in which refpecft they are not afraid , to affirme , that many poor infants are eternally damned , and for ever endure the torments of hell. 1 here- fore the God of Truth , having now again revealed his Truth , that good and even way, by his own Spirit, hath taught us to avoid both thefc ex- treames. That then , which our Propofition leads to treat of, is , Firfl: , IVJjat the condition of man is in the fall , and how farr uncapable to meddle in the things of God. And Secondly, That God doth not impute this evil to infants^ uuttU they actually joyn with it , that foby cftablilliing the Truth , we may overturn the errours on both parts. And as for that Third thing included in the Propofition it felf, con- cerning Concerning the Condition of%fan in the fall, ig'j cerningtliefe Tr^t^^rj, which wuni the Grace oj God, we fliall refer that tothetenth Propolltion, where that matter is n;ore particularly handl- ed. j^ II. As to the F/r/?, not to dive intotlic many curious notions, which many have, concerning the condition of Adam before the fall ^ all agree in this , that there! y he cane to a very great lofs , not oncly in the things, which related to the f)Ut ward man , but in regard of that true fel- low/hip and communion he had with God. This lofs was (ignified unto him in the couimand ,/or , in the daj thou eateji thereof ^ thou /halt furely dye , Gen. 2:17. This dearhiould not bean outxx^'ard death , or the dillolu- tion of the outward man , for , as to that , he did not dye yet many hun- dred years after ; fo that it muit needs refped his Spiritual life and com- munion with God. The confequence of this fall , bcfides that, which relates to the fruits of the earth , is alfo cxpreffed , Gen. 3 : 24, fohe droye out the man , and he placed, at the eaft of the garden of Eden , Cheruhtms , and A flaming fwordy which turned every way y to l^ep the way of the Tree of Life. Now whatfoever literal fignification this may have, we may fafely afcribe to this Paradife a myftical fignification, and truely account it that Spiri- tual communion and fellow(hip , which the Saints obtain with God , by Jefus Chrift , to whom onely thefe Cherubimsgive way, and unto as many as enter by him , who calls himfelf the door. So that , though we do not afcribe any whit of Adam's guilt to menjuntill they make it theirs by the like av5ls of difobedience , yet we can not fuppofe, that men , who are come of Adam naturally , can have any good thing in their natur , as belonging to it, which he, from whom they derive their natur, had not himfelf to communicate unto them. if then we may affirme , that Adam did not retain in his nature , as be- longing thereunto, any will or light capable to give him knowledg in Spiritual things , then neither can his poRcrity. For v\hatfoever real cood any man doth, it procccdeth not from his natur, as he is man, or the fon ot Adam: but koir,thi' Seed of God inhim, as a new vifitationof Life , in order to bring him out of his natural condition. So that, though it bcinhim , yet it is not of htm^ and this the Lord hin felf witnefied , Gen. 6 ; 5*. where it is faid , he faw , that every tmagtnation of the thoughts of his heart was enely evtl continually : which words, as they are very pcft- tive, fonri • hey very comprehendve. Obferve the emphafts of them, Fiilt , there is every tmagmatton of the thoughts ofhu heart , (o that this ad- mitts ^4 The FO/^T^TH TI^OTOSITION, iTiittsofno exception of any imagination of the thoughts of his heart. Secondly , i^ onely evdcantlmally : it is neither in fomepart evil cotit'mualljf , nor yet onely evil atfome times \ but both onely evil , and always and continu- ally evil: whichcertainly exduds any good, as a proper effed of mans heart , naturally. For that , which is oncly evil , and that always , can not f of its own natur , produce any good thing. The Lord exprefieth this again alittle after, chap. 8. v^2i. the imagination of mam heart /s evil from hisyouth. Thus inferring how^ natural and proper it is unto him -^ From w hich 1 thus arque , if the thoughts ofmans heart be not onely evil, but alwcys evil , then are they, as they fimply proceed from his heart , neither good in part , nor at any tiire ; But the Firfl: is true : Therefore alfo the Laft, Again , if mans thoughts be always and oncly evil , then are they altogether ufclefs and incffc<5lual to him , in the things of God : But the Firft is true : Therefore alfo thcLaft. Secondly, thisappearsdearly from that faying ofthe Prophet yere- Muh , 17:9. The heart is deceit full above all things , and defperately wuked. Forwhocan with any colour of reafon imagine, that that, svhich is fo, hath any power ,ofit felf, oris any wife ht, tolcad aman torighteouC nefsjwhcrcuntoit is, of its own natur, diredly oppofit? This is as contrary to Reafon , as it is impoflible in natur , that a flone , of its own natur and proper motion , fliould flee upwards. For,as a ftonc,of it5 own narur, inclincth andis prone 10 move down- wards towards the center, fo the h'eart of man is naturally prone and inclined to evil , Some to one , and fome to another. From th^s then I alfo thus argue , That, uhich ii deceit full above all thwgs , and defperately wicked ^ is not fit, neither can it lead a man aright , in things, that arc good and honcfl: But the heart of man is fuch ; Therefore, &c. Rom B : Bat the ApolUcPaul, dcfcribeth the condition of men in the fall, at large, taking it out ofthe Pfalmiil , There is none righteous, no not &^ ontf : 7bcre is none , that under jiAndcth , there is none that feeheth after 2,&c. 57- ing words, where he faith , Thefe not having a law, (id eft j outwardly , Area Law unto themfelves , which /hewes the workof the Law written intljeir hearts. Thefe ads of theirs then, are an cftedt of the Lavj^- written in their hearts , but the Scriptur declareth that the writing of the Law in the heart is a part, yea andagreat part too of the New Covenant difpenfaiion , and fo no confequence nor part of man's natur. Secondly: If this «.if «r, here fpoken of, could be undcrftood of man's own natur, which he hath, as he is a man, then would the I Apo- ^ Mat. 7:1 6. ^6 Thz FOV%JH T\OT0^1TI01SL. Apoftle unavoidably contradid: hirprelf, (incc he elfewhere pofitively declares , that the natural^ man difcemetb mt the things ofCod^ nor CAti. Now 1 hope the Law of God , is among the things ot God , cfpecially as it's written in the heart. The Apoftle, in the /chap, ot the fame tpiftlc, faith, vers II. that r/?^ lawubolji, juft^ and good '^ and vers 14. that the lair is Spirittutl , but he is carnal. N ow , in what rcfpcd is he carnal 1 but as he flands in the fall , unrcgenerat ? Now what inconfiftency would here be to fay , that he is carnal , and yet not fo, of his own natur .^ feing it is from his natur that he is fo denominated. Wc fee the Apoftlc contra- diftinguilheththc Law, as Spiritual, from man's natur, as carnal and fin- full. Wherefore, as Chrift faith, there can no grapes be expe6lcd from thtfiles , nor figs of thorns ^ fo neither canthe fulfilling of the Law, which isSpi- ritual , holy and jidl:, be expected from that natur, which is corrupt» falln and unrcgenerat. Whence we conclude, with good reafon , that the natur here fpokcn of, by which the Gentiles arc faid to have done the thtngi contained tn the Law i is not the common natur oi men, but that Spiritual natur , that arifeth from the works of the righteous and Spiritual Law, that*s written in the heart. I confcfs they of the other cxtream, when they are prefTcd with this teftimony by the Socimans 2nd Pelagians, as w el as by us, when we ufe this Scriprur, to fliew them, how fome of the Heathen*^, by the Ltght o^Chrifi in their heart , come to be faved , are very farr to feek' , giving this nnfwer , that there wer^fome reltquesofthe heavevly image left in Adam, by which the Heathens could doe fome good things. "^X^hich , as it is m it felt without proof, fo it contrndi6ts their own aflcrtions elfe- where , and gives away their caufc. Vox , ihhefe reliques were of force toenablethem toUilfillthe righteous Lawoi God, it takes a\\\iy the necefTity of Chriil's coming, or at lend: leaves them a way to be laved without him: unlcfs they w'.ll fay , which is woift of dl, that y though they redly fulfilled the rtghteotts J^aw of God , yet God damned them , becaufe of t he want of that particular kjiowledg , while he htmfelf withheld till means oftht tr coming to him , from them •, but o\ this htr^'after. § 111. 1 might alio hereufe another argiimenr, from the^e words of the Apolllc I Cor. 1. where he fo pofitively excluds the natural man fro»Ti an underftanding in the things oi God ^ but becaulc J liave fpoken of tl.at Scriptur, in the beginning ot the fccond Propofition , 1 \vi II here avoid to repeat what is there mentioned 1 referring thereunto. Yet , becaufe »he Stcmians , and others , who exalt the Light of the natural man , or a na- Concerning the Condition of%laH in tieftll. i:o/Goiherefpokenof, is no other, than the rAttonalfpirit o( imn i would border upon blafphemy, fince they arefo orten contradiftinguiHu'd. Agnin, going on, he faith not , that they arc rationally , hut jpiritually difccmed. Secondly: The Apcftlc thioughort this ch.-^ptcr fliewes how the wifdomot man is unfit to judgofrhe things of God, and ignorant of them. Now I ask thefe men , whether a man be caller! a wife m.an from his iiw/w^/ property, or from liis r^f/oiw/ ? if from his rational , then it is not onely the rs bring for it , Firfl: They fay, Adaviwas^puhlukjerfcn y and therefore all men fmn- q,- edinhimy ai being in his loins. Andforthis they alledg that oi Rom. j^. 12. iVherefore, 04 bj one man fin emred into the worlds and death by fin : andfo death puffed upon all men , for that all have finr.ed &c. Thcfe luj} words j fay they , may be tranjlated , in whom all havefnned; To this 1 anfwer : That Adam isapublick perfon, is not denycd, AnV. and that through him there is a feed of fin propagated to all men , which initsownnaturisfinfiill, and inclines men to iniquity^ yet will it not follow from thence, that infants, who joyn not with this feed, are I ^ guilty. 70 The FOFTTTH TT^OTOSITION, guilty. As for thefe words in mc Romans , the reafon of the guilt there al- ledged is, for that all have fmned. Now no man is faid to rm,unlers he a<5tual!y fin in his own nerfon , for toe Greek words W v t^^^y very wcl relate to ^'IvaIQ^ ,' which is the neareft antecedent; fo that they hold forth how that Adam , by hi^ (in, gave an entrance to fin in rhe world , and fo death emred bjf firty if* d i. e. upon which [viz, occafion] or, in which [viz, death] 4// others /j^rc/iwwfr/, rhar is , actually, in their own per- ions, to wit, all that were capable of linnini;, of which number that in- fants could not be , the Aportle clearly iJiewes by the following verfe, finisnoc vuputedt where there it no Liw: andfmce, as is above proved , there is no Liw to intants, they can not be here included. Obj. Their fecond objedion is from Pfal. ^1:5. Behold^ I was/hapen in ini- ^uitj , and tnfm did my mother conceive me. Hence^ they fay tt appears , that in- funts from their conception are guilty, Anfw. How they inferr this confequence , for my part , I fee not. The iniqui- ty and fin here, appears to be farr more afcribable to the parents , than to the child. It is faid indeed , in fin did my mother conceive me , not my mo- ther did conceive me a [inner. Befides , that, fo interpreted , contradids ex- presfly the Scriptur before mentioned, in making children guilty of the fins of their immediate parents, ( for of Ada-n there is not here any men- tion ) contrary to the plain words, the Son JhAl not bear the fathers iniquity. Obj. Thirdly: They objefl that the wages $f fw is death, and that , feing children are fubje^ to difeafes and death , therefore they mufi be guilty of fin, Anfw. lanfwer: rhat thefc things are a confequence of the fall, and of Adam's (in, isconfcffed, but that that infvTs necelfarily a quilt, in all others , thit arc fubjed: to them , is denyed. For though the whole out- ward creation fnffered n df'cay by Adam's fall , which^r(?