AN
APOLOGY
FOR THE
True Christian Divinity,

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

Written in Latin and English
By ROBERT BARCLAY,

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

The Eighth Edition in ENGLISH.

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

TABLE OF CONTENTS

TO
CHARLES II.
KING
OF
GREAT BRITAIN,
And the Dominions thereunto belonging:
ROBERT BARCLAY,

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Thy Faithful Friend and Subject,

Robert Barclay.

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

R. B.

R. B. Unto the Friendly Reader wisheth Salvation.

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

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

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

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

THESES THEOLOGICÆ.

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

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

ROBERT BARCLAY,

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

FRIENDS,

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

Farewel.

R. B.

The First Proposition.

Concerning the true Foundation of Knowledge.

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

[1] John 17. 3.

The Second Proposition.

Concerning Immediate Revelation.

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

[2] Mat. 11. 27.

The Third Proposition.

Concerning the Scriptures.

From these Revelations of the Spirit of God to the Saints, have proceeded the Scriptures of Truth, which contain, 1. A faithful historical Account of the Actings of God’s People in divers Ages, with many singular and remarkable Providences attending them. 2. A prophetical Account of several Things, whereof some are already past, and some yet to come. 3. A full and ample Account of all the chief Principles of the Doctrine of Christ, held forth in divers precious Declarations, Exhortations and Sentences, which, by the moving of God’s Spirit, were at several Times, and upon sundry Occasions, spoken and written unto some Churches and their Pastors: Nevertheless, because they are only a Declaration of the Fountain, and not the Fountain itself, therefore they are not to be esteemed the principal Ground of all Truth and Knowledge, nor yet the adequate primary Rule of Faith and Manners. Nevertheless, as that which giveth a true and faithful Testimony of the first Foundation, they are and may be esteemed a secondary Rule, subordinate to the Spirit, from which they have all their Excellency and Certainty; for as by the inward Testimony of the Spirit we do alone truly know them; so they testify, that [3]the Spirit is that Guide by which the Saints are led into all Truth: Therefore, according to the Scriptures, the Spirit is the first and principal Leader. And seeing we do therefore receive and believe the Scriptures, because they proceeded from the Spirit; therefore also the Spirit is more originally and principally the Rule, according to that received Maxim in the Schools, Propter quod unumquodque est tale, illud ipsum est magis tale. Englished thus: That for which a Thing is such, that Thing itself is more such.

[3] John 16. 13.; Rom. 8. 14.

The Fourth Proposition.

Concerning the Condition of Man in the Fall.

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

[4] Rom. 5. 12. 15.

[5] Eph. 2. 1.

The Fifth and Sixth Propositions.

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

The Fifth Proposition.

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

[6] Ezek. 18. 23.; Isa. 49. 6.; John 3. 16. & 1. 9.; Tit. 2. 11.; Eph. 5. 13.; Heb. 2. 9.

[7] Pro Tempore, for a Time.

[8] 1 Cor. 15. 22.

The Sixth Proposition.

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

[9] 1 Cor. 12. 7.

[10] Heb. 2. 9.

The Seventh Proposition.

Concerning Justification.

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

[11] 1 Cor. 6. 11.

[12] Tit. 3. 5.

The Eighth Proposition.

Concerning Perfection.

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

[13] Rom. 6. 14.; Id. 8. 13.; Id. 6. 2. 18.; 1 John 3. 6.

The Ninth Proposition.

Concerning Perseverance, and the Possibility of Falling from Grace.

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

[14] 1 Tim. 1. 6.; Heb. 6. 4, 5, 6.

The Tenth Proposition.

Concerning the Ministry.

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

[15] Mat. 10. 8.

The Eleventh Proposition.

Concerning Worship.

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

[16] Ezek. 13., Mat. 10. 20., Acts 2. 4. & 18. 5.

[17] John 3. 6. & 4. 21., Jude 19., Acts 17. 23.

The Twelfth Proposition.

Concerning Baptism.

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

[18] Eph. 4. 5.; 1 Pet. 3. 21.; Rom. 6. 4.; Gal. 3. 27.; Col. 2. 12.; John 3. 30.

[19] 1 Cor. 1. 17.

The Thirteenth Proposition.

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

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

[20] 1 Cor. 10. 16, 17.

[21] John 6. 32, 33, 35.; 1 Cor. 5. 8.

[22] Acts 15. 20.

[23] John 13. 14.

[24] James 5. 14.

The Fourteenth Proposition.

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

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

[25] Luke 9. 55, 56.; Mat. 7. 12. 29.; Tit. 3. 10.

The Fifteenth Proposition.

Concerning Salutations and Recreations, &c.

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

[26] Eph. 5. 11.; 1 Pet. 1. 14.; John 5. 44.; Jer. 10. 3.; Acts 10. 26.; Mat. 15. 13.; Col. 2. 8.

AN

APOLOGY

FOR THE

True Christian Divinity.

PROPOSITION I.

Concerning the true Foundation of Knowledge.

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

[27] John 17. 3.

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

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

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

[28] John 7. 48, 49.

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

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

PROPOSITION II.

Of Immediate Revelation.

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

[29] Mat. 11. 27.

§. I.

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

§. II.

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

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

[30] Aug. ex Tract. Ep. Joh. 3.

Clem. Alex.2. [31]“There is a Difference (saith Clemens Alexandrinus) betwixt that which any one saith of the Truth, and that which the Truth itself, interpreting itself, saith. A Conjecture of Truth differeth from the Truth itself; a Similitude of a Thing differeth from the Thing itself; it is one Thing that is acquired by Exercise and Discipline; and another Thing, which by Power and Faith.” Lastly, the same Clemens saith, [32]“Truth is neither hard to be arrived at, nor is it impossible to apprehend it; for it is most Nigh unto us, even in our Houses, as the most wise Moses hath insinuated.”

[31] Clem. Alex. I. 1. Strom.

[32] Pædag.

Tertullian.3. [33]“How is it (saith Tertullian) that since the Devil always worketh, and stirreth up the Mind to Iniquity, that the Work of God should either cease, or desist to act? Since for this End the Lord did send the Comforter, that because human Weakness could not at once bear all Things, Knowledge might be by little and little directed, formed, and brought to Perfection, by the Holy Spirit, that Vicar of the Lord. I have many Things yet (saith he) to speak unto you, but ye cannot as yet bear them; but when that Spirit of Truth shall come, he shall lead you into all Truth, and shall teach you these Things that are to come. But of this his Work we have spoken above. What is then the Administration of the Comforter, but that Discipline be directed, and the Scriptures revealed?” &c.

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

Jerome4. [34]“The Law (saith Jerome) is Spiritual, and there is need of a Revelation to understand it.” And in his Epistle 150. to Hedibia, Quest. 11. he saith, “The whole Epistle to the Romans needs an Interpretation; it being involved in so great Obscurities, that for the understanding thereof we need the Help of the Holy Spirit, who through the Apostle dictated it.”

[34] Jerome Ep. Paulin. 103.

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

[35] Athanasius de Incarn. Verbi Dei.

Gregory6. [36]Gregory the Great, upon these Words [He shall teach you all Things] saith, “That unless the same Spirit is present in the Heart of the Hearer, in vain is the Discourse of the Doctor. Let no Man then ascribe unto the Man that teacheth, what he understands from the Mouth of him that speaketh; for unless he that teacheth be within, the Tongue of the Doctor, that is without, laboureth in vain.”

[36] Greg. Mag. Hom. 30. upon the Gospel.

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

[37] Cyril. Alex. in Thesauro, lib. 13. c. 3.

Bernard.8. [38]“Therefore (saith Bernard) we daily exhort you, Brethren, that ye walk the Ways of the Heart, and that your Souls be always in your Hands, that ye may hear what the Lord saith in you.” And again, upon these Words of the Apostle [Let him that glorieth, glory in the Lord] “With which Threefold Vice (saith he) all Sorts of Religious Men are less or more dangerously affected, because they do not so diligently attend, with the Ears of the Heart, to what the Spirit of Truth (which flatters none) inwardly speaks.”

[38] Bernard in Psal. 84.

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

Luther.[39]Luther, in his Book to the Nobility of Germany, saith, “This is certain, That no Man can make himself a Teacher of the holy Scriptures, but the Holy Spirit alone.” And upon the Magnificat he saith, “No Man can rightly know God, or understand the Word of God, unless he immediately receive it from the Holy Spirit; neither can any one receive it from the Holy Spirit, except he find it by Experience in himself; and in this Experience the Holy Ghost teacheth, as in his proper School; out of which School nothing is taught but mere Talk.”

[39] Luther. Tom. 5. p. 76.

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

Which also the more Serious to this Day do acknowledge, even all such who satisfy themselves not with the Superficies of Religion, and use it not as a Cover or Art. Yea, all those who apply themselves effectually to Christianity, and are not satisfied until they have found its effectual Work upon their Hearts, redeeming them from Sin, do feel that no Knowledge effectually prevails to the producing of this, but that which proceeds from the warm Influence of God’s Spirit upon the Heart, and from the comfortable Shining of his Light upon their Understanding.Dr. Smith of Cambridge, concerning Book-Divinity.And therefore to this Purpose a modern Author, viz. Dr. Smith of Cambridge, in his Select Discourses, saith well; “To seek our Divinity merely in Books and Writings, is to seek the Living among the Dead. We do but in vain many Times seek God in these, where his Truth is too often not so much Enshrined as Entombed. Intra te quære Deum, Seek God within thine own Soul: He is best discerned [Greek: noera epaphê: νοερα επαφη] (as Plotinus phrased it) by an Intellectual Touch of him. We must see with our Eyes, and hear with our Ears, and our Hands must handle the Word of Life (to express it in St. John’s Words) [Greek: hoti tês psychês aisthêsis: ὁτι της ψυχης αισθησις], &c. The Soul itself hath its Sense, as well as the Body. And therefore, David, when he would teach us to know what the Divine Goodness is, calls not for Speculation, but Sensation: Taste, and see how good the Lord is. That is not the best and truest Knowledge of God, which is wrought out by the Labour and Sweat of the Brain, but that which is kindled within us, by an heavenly Warmth in our Hearts. And again: There is a Knowing of the Truth, as it is in Jesus, as it is in a Christ-like Nature; as it is in that sweet, mild, humble, and loving Spirit of Jesus, which spreads itself, like a Morning Sun, upon the Souls of good Men, full of Light and Life. It profits little to know Christ himself after the Flesh; but he gives his Spirit to good Men, that searcheth the deep things of God. And again: It is but a thin airy Knowledge, that is got by mere Speculation, which is ushered in by Syllogisms and Demonstrations; but that which springs forth from true Goodness, is [Greek: theioteron ti pasês hypodeixeôs: θειοτερον τι πασης ὑποδειξεως] (as Origen speaketh) It brings such a Divine Light into the Soul, as is more clear and convincing than any Demonstration.”

§. III.

By Revelation is the true Knowledge of God.If those therefore who have all the other Means of Knowledge, and are sufficiently Learned therein, whether it be the Letter of the Scripture, the Traditions of Churches, or the Works of Creation and Providence, whence they are able to deduce strong and undeniable Arguments (which may be true in themselves) are not yet to be esteemed Christians, according to the certain and infallible Definition above-mentioned; and if the inward and immediate Revelation of God’s Spirit in the Heart, in such as have been altogether ignorant of some, and but very little skilled in others, of these Means of attaining Knowledge, hath brought them to Salvation; then it will necessarily and evidently follow, that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God.

But the first is true: Therefore the last.

Now as this Argument doth very strongly conclude for this Way of Knowledge, and against such as deny it; so in this Respect it is the more to be regarded, as the Propositions, from which it is deduced, are so clear, that our very Adversaries cannot deny them. For as to the first, it is acknowledged, that many Learned Men may be, and have been, damned. And as to the second, who will deny but many illiterate Men may be, and are, saved? Abel, Seth, Noah, &c. instanced.Nor dare any affirm, that none come to the Knowledge of God and Salvation by the inward Revelation of the Spirit, without these other outward Means; unless they be also so bold as to exclude Abel, Seth, Noah, Abraham, Job, and all the holy Patriarchs from true Knowledge and Salvation.

§. IV.

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

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

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

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

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

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

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

§. V.

For the infinite and most wise God, who is the Foundation, Root and Spring of all Operation, hath wrought all Things by his Eternal Word and Son. [40]This is that Word that was in the Beginning with God, and was God, by whom all Things were made, and without whom was not any Thing made that was made, [41]This is that Jesus Christ, by whom God created all Things, by whom, and for whom, all Things were created, that are in Heaven and in Earth, visible and invisible, whether they be Thrones, or Dominions, or Principalities, or Powers, Col. i. 16. Who therefore is called, The first-born of every Creature, Col. i. 15. As then that infinite and incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power; so no Creature has Access again unto him but in and by the Son, according to his own express Words, No Man knoweth the Father, but the Son, and he to whom the Son will reveal him, Mat. xi. 27. Luke x. 22. And again, he himself saith, I am the Way, the Truth, and the Life: No Man cometh unto the Father but by me, John xiv. 6.

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

[41] Eph. 3. 9.

Hence he is fitly called, The Mediator betwixt God and Man: For having been with God from all Eternity, being himself God, and also in Time partaking of the Nature of Man; through him is the Goodness and Love of God conveyed to Mankind, and by him again Man receiveth and partaketh of these Mercies.

Hence is easily deduced the Proof of this first Assertion, thus:

If no Man knoweth the Father but the Son, and he to whom the Son will reveal him; then there is no Knowledge of the Father but by the Son.

But no Man knoweth the Father but the Son.

Therefore, there is no Knowledge of the Father but by the Son.

The first Part of the Antecedent are the plain Words of Scripture: The Consequence thereof is undeniable; except one would say, that he hath the Knowledge of the Father, while yet he knows him not; which were an absurd Repugnance.

Again, if the Son be the Way, the Truth, and the Life, and that no Man cometh unto the Father but by him; then there is no Knowledge of the Father but by the Son.

But the first is true: Therefore the last.

The Antecedent are the very Scripture Words: The Consequence is very evident: For how can any know a Thing, who useth not the Way, without which it is not knowable? But it is already proved, that there is no other Way but by the Son; so that whoso uses not that Way, cannot know him, neither come unto him.

§. VI.

Where it is to be noted, that I always speak of the saving, certain and necessary Knowledge of God; which that it cannot be acquired otherways than by the Spirit, doth also appear from many clear Scriptures. For Jesus Christ, in and by whom the Father is revealed, doth also reveal himself to his Disciples and Friends in and by his Spirit: As his Manifestation was outward, when he testified and witnessed for the Truth in this World, and approved himself faithful throughout; so being now withdrawn, as to the outward Man, he doth teach and instruct Mankind inwardly, by his own Spirit; He standeth at the Door and knocketh, and whoso heareth his Voice and openeth, he comes in to such, Rev. iii. 20. Of this Revelation of Christ in him, Paul speaketh, Gal. i. 16. in which he placeth the Excellency of his Ministry, and the Certainty of his Calling. And the Promise of Christ to his Disciples, Lo, I am with you to the End of the World, confirmeth the same Thing; for this is an Inward and Spiritual Presence, as all acknowledge: But what relates hereto will again occur. Proof I.I shall deduce the Proof of this Proposition from two manifest Places of Scripture: The first is, 1 Cor. i. 11, 12. What Man knoweth the Things of a Man, save the Spirit of a Man which is in him? The Things of God are known by the Spirit of God.Even so the Things of God knoweth no Man, but the Spirit of God. Now we have received not the Spirit of the World, but the Spirit which is of God, that we might know the Things which are freely given us of God. The Apostle in the Verses before, speaking of the wonderful Things which are prepared for the Saints, after he hath declared, that the Natural Man cannot reach them, adds, that They are revealed by the Spirit of God, Ver. 9, 10. giving this Reason, For the Spirit searcheth all things, even the deep Things of God. And then he bringeth in the Comparison, in the Verses above-mentioned, very apt, and answerable to our Purpose and Doctrine, that as the Things of a Man are only known by the Spirit of Man; so the Things of God are only known by the Spirit of God: That is, that as nothing below the Spirit of Man (as the Spirit of Brutes, or any other Creatures) can properly reach unto, or comprehend the Things of a Man, as being of a nobler and higher Nature; so neither can the Spirit of Man, or the Natural Man, as the Apostle in the 14th Verse subsumes, receive nor discern the Things of God, or the Things that are Spiritual, as being also of an higher Nature; which the Apostle himself gives for the Reason, saying, Neither can he know them, because they are Spiritually discerned. So that the Apostle’s Words, being reduced to an Argument, do very well prove the Matter under Debate, thus:

If that which appertaineth properly to Man, cannot be discerned by any lower or baser Principle than the Spirit of Man; then cannot those Things, that properly relate unto God and Christ, be known or discerned by any lower or baser Thing than the Spirit of God and Christ.

But the first is true: Therefore also the second.

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

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

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

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

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

Like the Pratling of a Parrot.This Knowledge then of Christ, which is not by the Revelation of his own Spirit in the Heart, is no more properly the Knowledge of Christ, than the Pratling of a Parrot, which has been taught a few Words, may be said to be the Voice of a Man; for as that, or some other Bird, may be taught to sound or utter forth a rational Sentence, as it hath learned it by the outward Ear, and not from any living Principle of Reason actuating it; so just such is that Knowledge of the Things of God, which the natural and carnal Man hath gathered from the Words or Writings of Spiritual Men; which are not true to him, because conceived in the natural Spirit, and so brought forth by the wrong Organ, and not proceeding from the Spiritual Principle; no more than the Words of a Man, acquired by Art, and brought forth by the Mouth of a Bird, not proceeding from a Rational Principle, are true, with respect to the Bird which utters them. Wherefore from this Scripture I shall further add this Argument:

If no Man can say Jesus is the Lord, but by the Holy Ghost; then no Man can know Jesus to be the Lord, but by the Holy Ghost.

But the first is true: Therefore the second.

From this Argument there may be another deduced, concluding in the very Terms of this Assertion: Thus,

If no Man can know Jesus to be the Lord, but by the Holy Ghost; then can there be no certain Knowledge or Revelation of him, but by the Spirit.

But the first is true: Therefore the second.

§. VII.

For making the Truth of this Assertion appear, it will be but needful to consider God’s manifesting himself towards, and in relation to his Creatures, from the Beginning, which resolves itself always herein. The first Step of all is ascribed hereunto by Moses, Gen. i. 2. And the Spirit of God moved upon the Face of the Waters. The Revelation is by the Spirit of God.I think it will not be denied, that God’s Converse with Man, all along from Adam to Moses, was by the Immediate Manifestation of his Spirit: And afterwards, through the whole Tract of the Law, he spake to his Children no otherways; which, as it naturally followeth from the Principles above proved, so it cannot be denied, by such as acknowledge the Scriptures of Truth to have been written by the Inspiration of the Holy Ghost: For these Writings, from Moses to Malachi, do declare, that during all that Time, God revealed himself to his Children by his Spirit.

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

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

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

This is also confirmed, Neh. ix. Where the Elders of the People, after their Return from Captivity, when they began to sanctify themselves by Fasting and Prayer, numbering up the many Mercies of God towards their Fathers, say, Ver. 20. Thou gavest also thy good Spirit to instruct them; and Ver. 30. Yet many Years didst thou forbear, and testify against them by thy Spirit in thy Prophets. Many are the Sayings of Spiritual David to this Purpose, as Psalm li. 11, 12. Take not thy holy Spirit from me; uphold me with thy free Spirit. Psal. cxxxix. 7. Whither shall I go from thy Spirit? Hereunto doth the Prophet Isaiah ascribe the Credit of his Testimony, saying, Chap. xlviii. 16. And now the Lord God and his Spirit hath sent me. And that God revealed himself to his Children under the New Testament, to wit, to the Apostles, Evangelists, and Primitive Disciples, is confessed by all. How far now this yet continueth, and is to be expected, comes hereafter to be spoken to.

§. VIII.

Proved.This will easily appear by the Definition of Faith, and considering what its Object is: For which we shall not dive into the curious and various Notions of the School-men, but stay in the plain and positive Words of the Apostle Paul, who, Heb. xi. describes it two Ways. What Faith is?Faith (saith he) is the Substance of Things hoped for, and the Evidence of Things not seen: Which, as the Apostle illustrateth it in the same Chapter by many Examples, is no other but a firm and certain Belief of the Mind, whereby it resteth, and in a Sense possesseth the Substance of some Things hoped for, through its Confidence in the Promise of God: And thus the Soul hath a most firm Evidence, by its Faith, of Things not yet seen nor come to pass. The Object of this Faith, is the Promise, Word, or Testimony of God, speaking in the Mind. The Object of Faith, Deus Loquens.Hence it hath been generally affirmed, That the Object of Faith is Deus Loquens, &c. that is, God Speaking, &c. Which is also manifest from all those Examples, deduced by the Apostle throughout that whole Chapter, whose Faith was founded neither upon any outward Testimony, nor upon the Voice or Writing of Man, but upon the Revelation of God’s Will, manifest unto them, and in them; as in the Example of Noah, Ver. 7, thus, By Faith Noah being warned of God, of Things not seen as yet, moved with Fear, prepared an Ark to the saving of his House; by the which he condemned the World, and became Heir of the Righteousness which is by Faith. Noah’s Faith.What was here the Object of Noah’s Faith, but God speaking unto him? He had not the Writings nor Prophesyings of any going before, nor yet the Concurrence of any Church or People, to strengthen him; and yet his Faith in the Word, by which he contradicted the whole World, saved him and his House. Abraham’s Faith.Of which also Abraham is set forth as a singular Example, being therefore called the Father of the Faithful, who is said against Hope to have believed in Hope; in that he not only willingly forsook his Father’s Country, not knowing whither he went; in that he believed concerning the coming of Isaac, though contrary to natural Probability; but above all, in that he refused not to offer him up, not doubting but God was able to raise him from the Dead; of whom it is said, That in Isaac shall thy Seed be called. And last of all, In that he rested in the Promise, that his Seed should possess the Land, wherein he himself was but a Pilgrim, and which to them was not to be fulfilled while divers Ages after. The Object of Abraham’s Faith in all this, was no other but inward and immediate Revelation, or God signifying his Will unto him inwardly and immediately by his Spirit.

But because, in this Part of the Proposition, we made also Mention of external Voices, Appearances, and Dreams in the Alternative, I think also fit to speak hereof what in that respect may be objected; to wit,

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

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

Next again, We must distinguish betwixt that which in itself is subject to Doubt and Delusion, and therefore is received for and because of another; and that which is not subject to any Doubt, but is received simply for and because of itself, as being Prima Veritas, the very First and Original Truth. Let us then consider how, or how far, these outward Voices, Appearances and Dreams, were the Object of the Saints’ Faith: Was it because they were simply Voices, Appearances or Dreams? Revelations by Dreams and Visions.Nay certainly; for they were not ignorant that the Devil might form a Sound of Words, convey it to the outward Ear, and deceive the outward Senses, by making Things to appear that are not. Yea, do we not see by daily Experience, that the jugglers and Mountebanks can do as much as all that, by their Legerdemain? God forbid then, that the Saints’ Faith should be founded upon so fallacious a Foundation, as Man’s outward and fallible Senses. What made them then give Credit to these Visions? Certainly nothing else, but the secret Testimony of God’s Spirit in their Hearts, assuring them that the Voices, Dreams and Visions, were of and from God. Abraham believed the Angels; but who told him that these Men were Angels? We must not think his Faith then was built upon his outward Senses; but proceeded from the secret Persuasion of God’s Spirit in his Heart. This then must needs be acknowledged to be originally and principally the Object of the Saints’ Faith; without which there is no true and certain Faith, and by which many Times Faith is begotten and strengthened, without any of these outward or visible Helps; as we may observe in many Passages of the Holy Scripture, where it is only mentioned, And God said, &c. And the Word of the Lord came unto such and such, saying, &c.

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

Answ.I would gladly know, what other Argument such an one could bring for this his Affirmation, saving his own simple Conjecture. It is said indeed, The Spirit witnesseth with our Spirit; but not to our outward Ears, Rom. viii. 16. And seeing the Spirit of God is within us, and not without us only, it speaks to our spiritual, and not to our bodily Ear. The Spirit speaks to the Spiritual Ear, not to the Outward.Therefore I see no Reason, where it is so often said in Scripture, The Spirit said, moved, hindered, called such or such a one, to do or forbear such or such a Thing, that any have to conclude that this was not an Inward Voice to the Ear of the Soul, rather than an Outward Voice to the Bodily Ear. If any be otherwise minded, let them, if they can, produce their Arguments, and we may further consider of them.

From all therefore which is above declared, I shall deduce an Argument, to conclude the Proof of this Assertion, thus:

That which any one firmly believes, as the Ground and Foundation of his Hope in God, and Life Eternal, is the formal Object of his Faith.

But the inward and immediate Revelation of God’s Spirit, speaking in and unto the Saints, was by them believed, as the Ground and Foundation of their Hope in God, and Life Eternal.

Therefore these inward and immediate Revelations were the formal Object of their Faith.

§. IX.

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

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

But the Faith is one: Therefore, &c.

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

The Faith of the Saints of old the same with ours.Moreover, if the Faith of the Ancients were not one and the same with ours, i. e. agreeing in Substance therewith, and receiving the same Definition, it had been impertinent for the Apostle, Heb. xi. to have illustrated the Definition of our Faith, by the Examples of that of the Ancients, or to go about to move us by the Example of Abraham, if Abraham’s Faith were different in Nature from ours. Nor doth any Difference arise hence, because they believed in Christ, with respect to his Appearance outwardly as future; and we, as already appeared: For neither did they then so believe in him to come, as not to feel him present with them, and witness him near; seeing the Apostle saith, They all drank of that spiritual Rock which followed them, which Rock was Christ. Nor do we so believe concerning his Appearance past, as not also to feel and know him present with us, and to feed upon him; except Christ (saith the Apostle) be in you, ye are Reprobates; so that both our Faith is one, terminating in one and the same Thing. And as to the other Part or Consequence of the Antecedent; to wit, That the Object is one, where the Faith is one; the Apostle also proveth it in the fore-cited Chapter, where he makes all the Worthies of old Examples to us. Now wherein are they imitable, but because they believed in God? And what was the Object of their Faith, but inward and immediate Revelation, as we have before proved? Their Example can be no-ways applicable to us, except we believe in God as they did; that is, by the same Object. The Apostle clears this yet further by his own Example, Gal. i. 16. where he saith, So soon as Christ was revealed in him, he consulted not with Flesh and Blood, but forthwith believed and obeyed. The same Apostle, Heb. xiii. 7, 8. where he exhorteth the Hebrews to follow the Faith of the Elders, adds this Reason, Considering the End of their Conversation, Jesus Christ, the same To-day, Yesterday, and for ever: Hereby notably insinuating, that in the Object there is no Alteration.

Object.If any now object the Diversity of Administration;

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

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

But this were absurd: Therefore, &c.

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

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

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

§. X.

Query I. Who is this Comforter?As to the First, Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways can avoid Blasphemy: For, if the Comforter, the Holy Ghost, and Spirit of Truth, be all one with the Scriptures, then it will follow that the Scriptures are God, seeing it is true that the Holy Ghost is God. Nonsensical Consequences from the Socinians Belief of the Scriptures being the Spirit.If these Men’s Reasoning might take Place, wherever the Spirit is mentioned in relation to the Saints, thereby might be truly and properly understood the Scriptures: which, what a nonsensical Monster it would make of the Christian Religion, will easily appear to all Men. As where it is said, A Manifestation of the Spirit is given to every Man to profit withal; it might be rendered thus, A Manifestation of the Scriptures is given to every Man to profit withal; what notable Sense this would make, and what a curious Interpretation; let us consider by the Sequel of the same Chapter, 1 Cor. xii. 9, 10, 11. To another the Gifts of Healing, by the same Spirit; to another, the working of Miracles, &c. But all these worketh that one and the self-same Spirit, dividing to every Man severally as he will. What would now these great Masters of Reason, the Socinians, judge, if we should place the Scriptures here instead of the Spirit? Would it answer their Reason, which is the great Guide of their Faith? Would it be good and sound Reason in their Logical Schools, to affirm that the Scripture divideth severally, as it will, and giveth to some the Gift of Healing, to others the working of Miracles? If then this Spirit, a Manifestation whereof is given to every Man to profit withal, be no other than that Spirit of Truth, before-mentioned, which guideth into all Truth; this Spirit of Truth cannot be the Scripture. I could infer an Hundred more Absurdities of this Kind, upon this sottish Opinion; but what is said may suffice. For even some of themselves, being at Times forgetful, or ashamed of their own Doctrine, do acknowledge, that the Spirit of God is another Thing, and distinct from the Scriptures, to Guide and Influence the Saints.

Query II. Where is his Place?Secondly, That this Spirit is inward, in my Opinion, needs no Interpretation, or Commentary, He dwelleth with you, and shall be in you. This Indwelling of the Spirit in the Saints, as it is a Thing most needful to be known and believed; so is it as positively asserted in the Scripture, as any Thing else can be. If so be that the Spirit of God dwell in you, saith the Apostle to the Romans, Chap. viii. 9. And again, Know ye not that your Body is the Temple of the Holy Ghost, 1 Cor. vi. 19. And that the Spirit of God dwelleth in you? 1 Cor. iii. 16. Without this the Apostle reckoneth no Man a Christian. If any Man (saith he) have not the Spirit of Christ, he is none of his. These Words immediately follow these above-mentioned, out of the Epistle to the Romans, But ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you. The Spirit within, the main Token of a Christian.The Context of which sheweth, that the Apostle reckoneth it the main Token of a Christian, both positively and negatively: For in the former Verses, he sheweth how the carnal Mind is Enmity against God, and that such as are in the Flesh, cannot please him. Where subsuming, he adds concerning the Romans, that they are not in the Flesh, if the Spirit of God dwell in them. What is this but to affirm, that they, in whom the Spirit dwells, are no longer in the Flesh, nor of those who please not God, but are become Christians indeed? Again, in the next Verse he concludes negatively, that If any Man have not the Spirit of Christ, he is none of his; that is, he is no Christian. He then that acknowledges himself Ignorant, and a Stranger to the Inward In-being of the Spirit of Christ in his Heart, doth thereby acknowledge himself to be yet in the Carnal Mind, which is Enmity to God; to be yet in the Flesh, where God cannot be pleased; and in short, whatever he may otherways know or believe of Christ, or however much skilled, or acquainted with the Letter of the Holy Scripture, not yet to be, notwithstanding all that, attained to the least Degree of a Christian; yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcase of a Man, when the Soul and Spirit is departed, remains a Man; which the living can no more abide, but do bury out of their Sight as a noisome and useless Thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, Whatsoever is Excellent, whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable in the Christian Faith, is ascribed to this Spirit; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christians, in all Ages, attributed their Strength and Life. It is by this Spirit, that they avouch themselves to have been converted to God, to have been redeemed from the World, to have been strengthened in their Weakness, comforted in their Afflictions, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the Midst of all their Persecutions. The great and notable Acts that have been and are performed by the Spirit in all Ages.Yea, The Writings of all true Christians are full of the great and notable Things, which they all affirm themselves to have done, by the Power, and Virtue, and Efficacy of this Spirit of God working in them. It is the Spirit that quickeneth, John vi. 63. It was the Spirit that gave them Utterance, Acts ii. 4. It was the Spirit by which Stephen spake, That the Jews were not able to resist, Acts vi. 10. It is such as walk after the Spirit, that receive no Condemnation, Rom. viii. 1. It is the Law of the Spirit that makes free, Ver. 2. It is by the Spirit of God dwelling in us, that we are redeemed from the Flesh, and from the Carnal Mind, Ver. 9. It is the Spirit of Christ dwelling in us, that quickeneth our mortal Bodies, Ver. 11. It is through this Spirit, that the Deeds of the Body are mortified, and Life obtained, Ver. 13. It is by this Spirit, that we are adopted, and cry ABBA Father, Ver 15. It is this Spirit, that beareth Witness with our Spirit, that we are the Children of God, Ver. 16. It is this Spirit, that helpeth our Infirmities, and maketh Intercession for us, with Groanings which cannot be uttered, Ver. 26. It is by this Spirit, that the glorious Things which God hath laid up for us, which neither outward Ear hath heard, nor outward Eye hath seen, nor the Heart of Man conceived by all his Reasonings, are revealed unto us, 1 Cor. ii. 9, 10. It is by this Spirit, that both Wisdom, and Knowledge, and Faith, and Miracles, and Tongues, and Prophecies, are obtained, 1 Cor. xii. 8, 9, 10. It is by this Spirit, that we are all Baptized into one Body, Ver. 13. In short, what Thing relating to the Salvation of the Soul, and to the Life of a Christian, is rightly performed, or effectually obtained, without it? And what shall I say more? For the Time would fail me, to tell of all those Things, which the Holy Men of Old have declared, and the Saints of this Day do themselves enjoy, by the Virtue and Power of this Spirit dwelling in them. Truly my Paper could not contain the many Testimonies, whereby this Truth is confirmed; wherefore, besides what is above-mentioned out of the Fathers, whom all pretend to Reverence, and those of Luther and Melancthon, shall deduce yet one observable Testimony out of Calvin, because not a few of the Followers of his Doctrine do refuse and deride (and that, as it is to be feared, because of their own Non-experience thereof) this Way of the Spirit’s In-dwelling, as uncertain and dangerous; that so, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reason can move them, they may at least be reproved by the Words of their own Master, who saith in the third Book of his Institutions, Cap. 2. on this wise:

Calvin of the Necessity of the Spirit’s Indwelling in us.“But they alledge, it is a bold Presumption for any to pretend to an undoubted Knowledge of God’s Will; which (saith he) I should grant unto them, if we should ascribe so much to ourselves, as to subject the Incomprehensible Counsel of God to the Rashness of our Understandings. But while we simply say, with Paul, that we have received not the Spirit of this World, but the Spirit which is of God; by whose Teaching we know those Things that are given us of God, what can they prate against it, without reproaching the Spirit of God? For if it be an horrible Sacrilege to accuse any Revelation coming from him, either of a Lie, of Uncertainty or Ambiguity, in asserting its Certainty, wherein do we offend? But they cry out, That it is not without great Temerity, that we dare so boast of the Spirit of Christ. Who would believe that the Sottishness of these Men were so great, who would be esteemed the Masters of the World, that they should so fail in the first Principles of Religion? Verily I could not believe it, if their own Writings did not testify so much. Paul accounts those the Sons of God, who are actuated by the Spirit of God; but these will have the Children of God actuated by their own Spirits, without the Spirit of God. He will have us call God Father, the Spirit dictating that Term unto us, which only can witness to our Spirits, that we are the Sons of God. These, though they cease not to call upon God, do nevertheless dismiss the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the Sons of God, or the Servants of Christ, who are not led by his Spirit; but these feign a Christianity that needs not the Spirit of Christ. He takes away the Hope of a blessed Resurrection, unless we feel the Spirit residing in us; but these feign a Hope without any such a Feeling; but perhaps they will answer, that they deny not but that it is necessary to have it, only of Modesty and Humility we ought to deny and not acknowledge it. What means he then, when he commands the Corinthians to Try themselves, if they be in the Faith; to Examine themselves, whether they have Christ, whom whosoever acknowledges not dwelling in him, is a Reprobate? By the Spirit which he hath given us, saith John, we know that he abideth in us. And what do we then else but call in question Christ’s Promise, while we would be esteemed the Servants of God, without his Spirit, which he declared he would pour out upon all his? Seeing these Things are the first Grounds of Piety, it is miserable Blindness to accuse Christians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity itself could not be. Without the Spirit’s Presence Christianity must cease.But by their Example they declare, how truly Christ spake, saying, That his Spirit was unknown to the World, and that those only acknowledge it, with whom it remains.” Thus far Calvin.

If therefore it be so, Why should any be so foolish as to deny, or so unwise as not to seek after this Spirit, which Christ hath promised shall dwell in his Children? They then that do suppose the Indwelling and Leading of his Spirit to be ceased, must also suppose Christianity to be ceased, which cannot subsist without it.

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

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

A perpetual Ordinance to God’s Church and People.From all then that hath been mentioned concerning this Promise, and these Words of Christ, it will follow, That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance, as well to the Church in general in all Ages, as to every Individual Member in particular; as appears from this Argument:

The Promises of Christ to his Children are Yea and Amen, and cannot fail, but must of Necessity be fulfilled.

But Christ hath promised, That the Comforter, the Holy Ghost, the Spirit of Truth, shall abide with his Children for ever, shall dwell with them, shall be in them, shall lead them into all Truth, shall teach them all Things, and bring all Things to their Remembrance:

Therefore, The Comforter, the Holy Ghost, the Spirit of Truth, his abiding with his Children, &c. is Yea and Amen, &c.

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

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

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

Again: Whosoever hath not the Spirit of Christ, is none of his; that is, no Child, no Friend, no Disciple of Christ.

But every true Christian is a Child, a Friend, a Disciple of Christ:

Therefore every true Christian hath the Spirit of Christ.

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

But every true Christian is the Temple of the Holy Ghost:

Therefore in every true Christian the Spirit of God dwelleth and abideth.

But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless Thing; but it moveth, actuateth, governeth, instructeth, and teacheth him all Things, whatsoever are needful for him to know; yea, bringeth all Things to his Remembrance.

But the Spirit of God dwelleth in every true Christian:

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

§. XI.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Again, Under the Law, there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord immediately from betwixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men’s Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture to guess and divine from; concerning the Sense or Meaning of one Verse of which scarce two can be found to agree. But Jesus Christ hath promised us better Things, tho’ many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the Veil, whereby not only one, and that once a Year, may enter; but all of us, at all Times, have Access unto him, as often as we draw near unto him with pure Hearts: He reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These Things then being thus premised; I argue,

Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God, is inward, immediate, and objective.

But the Law of God is put into the Mind, and written in the Heart of every True Christian, under the new Covenant:

Therefore the Object of Faith, and Revelation of the Knowledge of God to every True Christian, is inward, immediate, and objective.

The Assumption is the express Words of Scripture: The Proposition then must needs be true, except that which is put into the Mind, and written in the Heart, were either not inward, not immediate, or not objective, which is most absurd.

§. XII.

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

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

3. Lasting.And Lastly, That it is a lasting and continuing Thing; the Anointing which abideth. If it had not been to abide in them, it could not have taught them all Things, neither guarded them against all Hazard. From which I argue thus,

He that hath an Anointing abiding in him, which teacheth him all Things, so that he needs no Man to teach him, hath an inward and immediate Teacher, and hath some Things inwardly and immediately Revealed unto him.

But the Saints have such an Anointing:

Therefore, &c.

I could prove this Doctrine from many more Places of Scripture, which for Brevity’s Sake I omit; and now come to the second Part of the Proposition, where the Objections usually formed against it are answered.