An Apology for the True Christian Divinity/APOLOGY/PROPOSITION II

PROPOSITION II.

Of Immediate Revelation.

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, though 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.

[Revelation rejected by apostate Christians.] &#167;. I. It is very probable, that many carnal and natural Christians will oppose this proposition; who,  being wholly unacquainted with the movings and  actings of God's Spirit upon their hearts, judge  the same nothing necessary; and some are apt  to flout at it as ridiculous; yea, to that height are  the generality of Christians apostatized and  degenerated, that though there be not any thing  more plainly asserted, more seriously recommended,  or more certainly attested, in all the writings  of the holy scriptures, yet nothing is less minded  and more rejected by all sorts of Christians, than  immediate and divine revelation; insomuch that once  to lay claim to it is matter of reproach. Whereas of old none were ever judged Christians, but  such as had the Spirit of Christ, Rom. viii. 9. But now many do boldly call themselves Christians,  who make no difficulty of confessing they are  without it, and laugh at such as say they have it. Of old they were accounted the sons of God, who were led by the Spirit of God, ibid. ver. 14. But now many aver themselves sons of God, who know  nothing of this leader; and he that affirms himself  so led, is, by the pretended orthodox of this age,  presently proclaimed a heretic. The reason hereof is very manifest, ''viz. Because many in these days, under the name of Christians, do  experimentally find, that they are not actuated nor led by God's  Spirit; yea, many great doctors, divines, teachers,  and bishops of Christianity, (commonly so called,)  have wholly shut their ears from hearing, and  their eyes from seeing, this inward guide, and so are  become strangers unto it; whence they are, by  their own experience, brought to this strait, either  to confess that they are as yet ignorant of God,  and have only the shadow of knowledge and not the  true knowledge of him, or that this knowledge ''is  acquired without immediate revelation.

[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 the 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, enlightening  and opening the understanding.

&#167;. II. Having then proposed to myself, in these propositions, to affirm those things which relate to  the true and effectual knowledge which brings life  eternal with it, therefore I have truly affirmed that  this knowledge is no otherways attained, and that  none have any true ground to believe they have  attained it, who have it not by this revelation of  God's Spirit.

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. ex Tract. Ep. Job. 3.] 1. "It is the inward master (saith Augustine) that teacheth, it is Christ that teacheth, it is inspiration  that teacheth: where this inspiration and unction is  wanting, it is in vain that words from without are  beaten in." - And thereafter: "For he that created us, and redeemed us, and called us by faith, and  dwelleth in us by his Spirit, unless he speaketh unto  us inwardly, it is needless for us to cry out."

[Clem Alex. 1.1. Strom.] 2. "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, "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."

[Tertullianus Lib. de veland. Virginibus cap. 1.] 3. "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? &amp;c."

[Hierom. Ep. Paulin. 103. ] 4. "The law (saith Hierom) is spiritual, and there  is need of a revelation to understand it." And in hisEpistle 150. to Hedibia, Quest. 11. he saith, "The whole Epistle to the Romans needs an interpretation,  it being involved in so great obscurities, that for  the understanding thereof we need the help of the  holy Spirit, who through the apostle dictated it."

[Athanasius de Incarn. Verbi Dei.] 5. "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 shows  himself unto every one."

[Greg. Mag. Hom. 30. upon the Gospel.] 6. 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."

[ Cyril. Alex. in Thesauro lib. 13. c. 3.] 7. 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."

[ Bernard in Psal. 84.] 8. "Therefore (saith Bernard) we daily exhort  you, brethren, that ye walk the ways of the heart,  and that your souls be always in your hands, that ye  may hear what the Lord saith in you." And again, upon these words of the apostle, [Let him that  glorieth, glory in the Lord,] "With which threefold vice  (saith he) all sorts of religious men are less or more  dangerously affected, because they do not so diligently  attend, with the ears of the heart, to what the  Spirit of truth, which flatters none, inwardly speaks." This was the very basis, and main foundation, upon which the primitive reformers built.

[Luther. tom. 5. p. 76.] Luther, in his book to the nobility of Germany,  saith, "This is certain, that no man can make himself a teacher of the holy scriptures, but the holy  Spirit alone." And upon the Magnificat he saith,"No man can rightly know God, or understand the word of God, unless he immediately receive it from  the Holy Spirit; neither can any one receive it from  the Holy Spirit, except he find it by experience in  himself; and in this experience the Holy Ghost  teacheth, as in his proper school; out of which  school nothing is taught but mere talk."

[Phil. Melancthon.] Philip 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; 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 quoere Deum, Seek God  within thine own soul. He is best discerned  &#957;&#959;&#949;&#961;&#8118; &#7952;&#960;&#945;&#966;&#8134;   (as Plotinus phraseth 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,)  &#7957;&#962;&#953; &#954;&#945;&#953; &#968;&#965;&#967;&#8134;&#962; &#7941;&#953;&#952;&#951;&#963;&#953;&#962; &#964;&#953;&#962;, &amp;c. The soul itself  hath its sense as well as the body. And thereforeDavid, 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  &#952;&#949;&#953;&#8057;&#964;&#949;&#961;&#8056;&#957; &#964;&#953; &#960;&#8049;&#963;&#951;&#962; &#8016;&#960;&#959;&#948;&#8051;&#953;&#958;&#949;&#969;&#962;  (as Origen speaks,) It brings such a divine light  into the soul, as is more clear and convincing than any  demonstration.

[ Apostacy and a false knowledge introduced.] &#167;. III. That this certain and undoubted method of the true knowledge of God hath been brought  out of use, hath been none of the least devices of  the devil, to secure mankind to his kingdom. For after the light and glory of the Christian religion  had prevailed over a good part of the world, and  dispelled the thick mists of the heathenish doctrine  of the plurality of gods, he that knew there was  no probability of deluding the world any longer  that way, did then puff man up with false knowledge  of the true God; setting him on work to seek  God the wrong way, and persuading him to be  content with such a knowledge as was of his own  acquiring, and not of God's teaching. And this device hath proved the more successful, because  accommodated to the natural and corrupt spirit  and temper of man, who above all things affects  to exalt himself; in which exaltation, as God is greatly dishonoured, so therein the devil hath his  end; who is not anxious how much God is acknowledged  in words, provided himself be but always  served; he matters not how great and high speculations  the natural man entertains of God, so long  as he serves his own lusts and passions, and is  obedient to his evil suggestions and temptations. Thus Christianity is become as it were an art, acquired  by human science and industry, like any other art  or science; and men have not only assumed the  name of Christians, but even have procured  themselves to be esteemed as masters of Christianity by  certain artificial tricks, though altogether strangers  to the spirit and life of Jesus. But if we make a right definition of a Christian, according to the  scripture, That he is one who hath the Spirit and is  led by it, how many Christians, yea, and of these  great masters and doctors of Christianity, so  accounted, shall we justly divest of that noble title?

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 suchas 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? 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.

&#167;IV. I would however not be understood, as if hereby I excluded those other means of knowledge  from any use or service to man; it is far from me  so to judge, as concerning the scriptures, in the next  proposition, will more plainly appear. The question is not, what may be profitable or helpful, but  what is absolutely necessary. Many things may contribute to further a work, which yet are not  the main thing that makes the work go on.

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.

[ Assert. 1. proved.] &#167;V. As to the first, viz. That there is no knowledge of the Father but by the Son, it will easily be  proved, being founded upon the plain words of  scripture, and is therefore a fit medium from whence  to deduce the rest of our assertions.

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. 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.   This is that Jesus Christ by whom God created all things,  by whom, and for whom, all things were created, that are  in heaven and in earth, visible and invisible, whether they  be thrones, or dominions, or principalities, or powers,  Col. i. 16 who therefore is called, The first born of every creature, Col. i. 15.As then that infinite and  incomprehensible fountain of life and motion operateth  in the creatures by his own eternal word and  power, so no creature has access again unto him  but in and by the Son, according to his own express  words, No man knoweth the Father but the Son,  and he to whom the Son will reveal him,  Mat. xi. 27.Luke x. 22. And again, he himself saith, I am the way, the truth, and the life; no man cometh unto the  Father but by me, John xiv. 6.

Hence he is fitly called, The Mediator betwixt God and man: for, having been with God from all eternity,  being himself God, and also in time partaking  of the nature of man, through him is the goodness  and love of God conveyed to mankind, and  by him again man receiveth and partaketh of these  mercies.

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.

[Asser. 2. proved. ] &#167; VI. Having then laid down this first principle, I come to the second, viz. That there is no knowledge of the Son but by the Spirit; or, That the  revelation of the Son of God is by the Spirit.

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, sobeing 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. I shall deduce the proof of this proposition from two  manifest places of scripture: the first is,  1 Cor. ii. 11, 12. ''What man knoweth the things of a man, save the spirit  of a man which is in him? 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 &amp;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. 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 though in themselves they be true, yet  are they not true as to them, because not known, noruttered 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, and ''Julius Caesar, &amp;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'', &amp;c.

[ Like the prattling 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 prattling 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 there can be no certain  knowledge or revelation of him but by the Spirit.

But the first is true: therefore the second.

[Assert. 3. proved.] &#167; Vll. The third thing affirmed is, That by the  Spirit God always revealed himself to his children.

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.  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;

[Ans. 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.

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, verse 20. Thou gavest also thy good Spirit to instruct them; and verse 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.

[Assert. 4.] &#167;. VIII. The fourth thing affirmed is, That these revelations were the object of the saints' faith of old.

[Proved. What faith is.] 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. Faith (saith he) is the substance of things hoped for, the evidence of things not seen: which, as the apostle illustrateth it in the same  chapter by many examples, is no other but a firmand 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. Hence it hath been generally affirmed, that the object of faith is Deus loquens, &amp;c. that is, God speaking, &amp;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. 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. 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 befulfilled 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? 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, &amp;c.  And the word of the Lord came unto such and such, saying, &amp;c.''

[Object.] But if any one should pertinaciously affirm, That this did import an outward audible voice to the carnal ear;

[Answ. The Spirit speaks to the spiritual ear, not to the outward. ] 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. 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.

[Assert. 5. proved.] &#167;. IX. That which now cometh under debate, is what we asserted in the last place, to wit, That the same continueth to be the object of the saints' faith unto this day. Many will agree to what we have said before, who differ from us herein.

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, &amp;c.

That the faith is one; are 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 irritable, 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 forever: 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, &amp;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: from 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 scholastic, 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 grade 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. 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 befall not many to be led in the same measure) as the saints were of old.

[Christians are now to be led by the Spirit, in the same manner as the saints of old.]  &#167;. X. I shall prove this by divers arguments, and first from the promise of Christ in these words,  John xiv. 16. And I will pray the Father, and he will  give you another Comforter, that he may abide with you  for ever. Ver. 17. Even the Spirit of truth, whom ''the world cannot receive, because it seeth him not, neither knoweth him; but ye know him, for he dwelleth with you, and shall be in you. '' Again, ver. 26. ''But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and  bring all things to your remembrance. '' And xvi. 13. But when the Spirit of truth shall come, he shall lead you  into all truth: for he shall not speak of himself; but  whatsoever he shall hear he shall speak, and shall declare unto you things to come. We have here first,  who this is, and that is divers ways expressed, to wit, The Comforter, the Spirit of truth, the Holy  Ghost, the sent of the Father in the name of Christ. And hereby is sufficiently proved the sottishness of those Socinians, and other carnal Christians, who neither know nor acknowledge any internal Spirit  or power but that which is merely natural; by which they sufficiently declare themselves to be of  the world, who cannot receive the Spirit, because they neither see him nor know him. Secondly, Where this Spirit is to be, He dwelleth with you, and shall be in you.  And Thirdly, What his work is, He shall teach you all things, and bring all things to your remembrance, and guide you into all truth, 

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[Query 1. 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. 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, &amp;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 2. 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 those 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 context of which showeth, that the  apostle reckoneth it the main token of a Christian,  both positively and negatively: for in the former  verses he showeth 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 inbeing 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. 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, I 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 allege, 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. 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 3. What is the work of the Spirit? John xvi. 13. and xiv. 26.] Thirdly, What the work of this Spirit is, is partly before shown, which Christ compriseth in two or three things, 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 instructer, 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? May it not be complained of all such, as the Lord did of old concerning Israel by the prophets, Jer. ii. 13. For my people have committed two evils, they have forsaken me, the fountain of living waters, and hewed them out cisterns, broken cisterns, that can hold no water? Have not many forsaken, do not many deride and reject, this inward and immediate guide, this Spirit that leads into all truth, and cast up to themselves other ways, broken ways indeed, which have not all this while brought them out of the flesh, nor out of the world, nor from under the dominion of their own lusts and sinful affections, whereby truth, which is only rightly learned by this Spirit, is so much a stranger in the earth?

[A perpetual ordinance to God's church and people.] &amp;gt;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 forever, 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, &amp;c. is Yea and Amen, &amp;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.

[Object.] &#167;. XI. But there are some that will confess, That the Spirit doth now lead and influence the saints, but that he doth it only subjectively, or in a blind manner, by enlightening their understandings, to understand and believe the truth delivered in the scriptures; but not at all by presenting those truths to the mind by way of object, and this they call Medium incognitum assentiendi, as that of whose working a man is not sensible.

[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 shown.

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, with the Lord, from henceforth and for ever.  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 forever.''  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, &amp;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 reasserted 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 &amp; 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.''

[The gospel dispensation more glorious than that of the law.]  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? 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, though 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.

[Arg. 3. The anointing recommended, as ]   &#167;. XII. The third argument is from these words of John, 1 John ii. ver. 27. But the anointing, which ye have received of him, abideth in you, and ye need not that any man teach you: but the same anointing teacheth you of all things, and is truth, and is no lie; and even as it hath taught you, ye shall abide in him.

[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, &amp;c. and ye need not that any man teach you, &amp;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, &amp;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.

[Object.]  &#167;. XIII. The most usual is, That these revelations are uncertain.

[Answ.] But this bespeaketh much ignorance in the opposers;  for we distinguish between the thesis and  the hypothesis; that is, between the proposition and  supposition. For it is one thing to affirm, that the  true and undoubted revelation of God's spirit is certain and infallible; and another thing to affirm, that this or that particular person or people is led infallibly by this revelation in what they speak or write, because  they affirm themselves to be so led by the inward and immediate revelation of the Spirit. The first is only asserted by us, the latter may be called in question. The question is not who are or are not so led: But whether all ought not or may not be so led?

[The certainty of the Spirit's guidance proved.]  Seeing then we have already proved that Christ hath promised his Spirit to lead his children, and  that every one of them both ought and may be led  by it; if any depart from this certain guide in deeds, and yet in words pretend to be led by it into things that are not good, it will not from thence follow, that the true guidance of the Spirit is uncertain,  or ought not to be followed; no more than it will follow that the sun showeth not light, because a blind man, or one who wilfully shuts his eyes, falls into a ditch at noon-day for want of light; or that no words are spoken, because a deaf man hears them not; or that a garden full of fragrant flowers has no sweet smell, because he that has lost his smelling doth not smell it; the fault then is in the organ, and not in the object.

All these mistakes therefore are to be ascribed to the weakness or wickedness of men, and not to that Holy Spirit. Such as bend themselves most against the certain and infallible testimony of the Spirit use commonly to allege the example of the old Gnostics, and the late monstrous and mischievous actings of the Anabaptists of Munster, all which toucheth us nothing at all, neither weakens a whit our most true doctrine. Wherefore, as a most sure bulwark against such kind of assaults, was subjoined that other part of our proposition thus: Moreover  these divine and inward revelations, which we establish  as absolutely necessary for the founding of the true faith, as they do not, so neither can they at any time, contradict the Scriptures' testimony, or sound reason.

[By experience.]   Besides the intrinsic and undoubted truth of  this assertion, we can boldly affirm it from our certain and blessed experience. For this Spirit never deceived us, never acted nor moved us to any thing that was amiss; but is clear and manifest in its revelations, which are evidently discerned by us, as we wait in that pure and undefiled light of God (that proper and fit organ) in which they are received. Therefore if any reason after this manner,

(That because some wicked, ungodly, devilish men have committed wicked actions, and have yet more wickedly  asserted, that they were led into these things by the  Spirit of God;

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

[The absurdity of the consequence.]   I utterly deny the consequence of this proposition,  which, were it to be received as true, then would all  faith in God and hope of salvation  become uncertain, and the Christian religion  be turned into mere Scepticism.  For after the same manner I might reason thus:

Because Eve was deceived by the lying of the serpent;

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

Because the old world was deluded by evil spirits ;

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

Because a lying spirit spake through the four hundred prophets, that persuaded Ahab  to go up and fight at Ramoth Gilead;

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

Because there were seducing spirits crept into the church of old;

Therefore it was not good, or it is uncertain, to follow the anointing, which taught all things, and is truth, and is no lie.

Who dare say, that this is a necessary consequence? Moreover, not only the faith of the saints and church of God of old, is hereby rendered uncertain, but also the faith of all sorts of Christians now is liable to the like hazard, even of those who seek a foundation for their faith elsewhere  than from the Spirit. For I shall prove by an inevitable argument, ab incommodo, i.e. from the inconveniency of it, that if the Spirit be not to be followed upon that account, and that men may not depend upon it as their guide, because some, while pretending thereunto, commit great evils; that then, neither tradition, nor the scriptures,  nor reason, which the Papists, Protestants, and  Socinians  do respectively make the rule of their faith, are any whit more certain. The Romanists  reckon it an error to celebrate Easter any other ways than that church doth. This can only be decided by tradition. And yet the Greek  church, which equally layeth claim to tradition with herself, doth it otherwise. Yea, so little effectual is tradition to decide the case, that Polycarpus,  the disciple of John, and Anicetus, the bishop of Rome, who immediately succeeded them, according to whose example both sides concluded the question ought to be decided, could not agree. Here of necessity one of them must err, and that following tradition. Would the Papists now judge we dealt fairly by them, if we should thence aver, that tradition is not to be regarded? Besides, in a matter of far greater importance the same difficulty will occur, to wit, in the primacy of the bishop of Rome;  for many do affirm, and that by tradition, that in the first six hundred years the Roman prelates never  assumed the title of Universal Shepherd, nor were  acknowledged as such. And, as that which altogether overturneth this precedency, there are that allege, and that from tradition also, that Peter  never saw Rome; and that therefore the bishop of Rome cannot be his successor. Would you Romanists think this sound reasoning, to say as you do?

Many have been deceived, and erred grievously, in trusting to tradition;

Therefore we ought to reject all traditions, yea, even those by which we affirm the contrary, and, as we think, prove the truth. Lastly, In the *council of Florence, the chief doctors of the Romish and Greek churches did debate  whole sessions long concerning the interpretation  of one sentence of the council of Ephesus, and of Epiphanius, and Basilius, neither could they ever  agree about it.

Secondly, As to the scripture, the same difficulty occurreth: the Lutherans affirm they believe consubstantiation  by the scripture; which the Calvinists  deny, as that which, they say, according to the same scripture, is a gross error. The Calvinists again affirm absolute predestination, which the Arminians deny, affirming the contrary; wherein both affirm themselves to be ruled by the scripture and reason in the matter. Should I argue thus then to the Calvinists?

Here the Lutherans and Arminians grossly err, by following the scripture;

Therefore the scripture is not a good nor certain rule; and e contrario.

Would either of them accept of this reasoning as good and sound? What shall I say of the Episcopalians, Presbyterians, Independents, and Anabaptists  of  Great Britain, who are continually buffeting one another with the scripture? To whom the same argument might be alleged, though they do all unanimously acknowledge it to be the rule.

[3. Of reason. The debates hence arising betwixt the old and late philosophers.] And Thirdly, as to reason, I shall not need to  say much; for whence come all the controversies,  contentions, and debates in the world, but because  man thinks he follows right reason? Hence of old came the jangles between the Stoics, Platonists,  Peripatetics, Pythagoreans, and Cynics,   late betwixt the Aristotelians, Cartesians, and other  naturalists: Can it be thence inferred, or will the  Socinians, those great reasoners, allow us to conclude,  because many, and those very wise men, have erred, by following, as they supposed, their reason, and that with what diligence, care and industry  they could, to find out the truth, that therefore  no man ought to make use of it at all, nor be positive in what he knows certainly to be rational? And thus far as to opinions; the same uncertainty is no less incident unto those other principles.

[Anabaptists for their wild practices, and Protestants and Papists for their wars and bloodshed, each pretending scripture for it.] &#167;. XIV. But if we come to practices, though I confess I do with my whole heart abhor and detest those wild practices which are written concerning the Anabaptists of Munster; I am bold to say, as bad, if not worse things, have been committed by those that lean to tradition, scripture, and reason wherein also they have averred themselves to have been authorized by these rules. I need but mention all the tumults, seditious, and horrible bloodshed,  wherewith Europe hath been afflicted these divers ages; in which Papists against Papists, Calvinists  against Calvinists, Lutherans against Lutherans,  and Papists assisted by Protestants, against  other Protestants assisted by Papists, have miserably  shed one another's blood, hiring and forcing men to kill each other, who were ignorant of the quarrel, and strangers one to another: all, meanwhile,  pretending reason for so doing, and pleading  the lawfulness of it from scripture.

[Tradition, scripture, and reason, made a cover for persecution and murder.]   For what have the Papists pretended for their  many massacres, acted as well in France as elsewhere,  but tradition, scripture, and ''reason. Did they not say, that reason persuaded them, tradition  allowed them, and scripture commanded them, to persecute, destroy, and burn heretics, such as denied  this plain scripture, Hoc est corpus meum, This is my body?   And are not the Protestants ''assenting to this bloodshed, who assert the same thing, and encourage them, by burning and banishing, while their brethren are so treated for the same cause? Are not the islands of Great Britain and Ireland,  yea, and all the Christian world, a lively example hereof, which were divers years together as a theatre of blood; where many lost their lives, and numbers of families were utterly destroyed and ruined? For all which no other cause was principally given, than the precepts of the scripture. If we then compare these actings with those of Munster, we shall not find great difference; for both affirmed and pretended they were called, and that it was lawful to kill, burn, and destroy the wicked. We must kill all the wicked, said those ''Anabaptists, that we, that are the saints, may possess  the earth. We must burn obstinate heretics, say the Papists, that the holy church of Rome may be purged  of rotten members, and may live in peace. We must cut off seducing separatists, say the Prelatical Protestants, who trouble the peace of the church, and refuse the divine hierarchy, and religious ceremonies  thereof. We must kill, say the Calvinistic Presbyterians, the Profane Malignants, who accuse the   Holy Consistorial and Presbyterian government,  and seek to defend the Popish and Prelatic hierarchy;  as also those other sectaries that trouble the peace of our church. ''What difference I pray thee, impartial reader, seest thou betwixt these?

[Object.] If it be said, The Anabaptists went without, and  against the authority of the magistrate; so did not the other ;

[Answ. Examples of Popish cruelties.] I might easily refute it, by alleging the mutual  testimonies of these sects against one another. The behaviour of the Papists towards Henry the Third and Fourth of France;  their designs upon James  the Sixth in the gunpowder treason; as also their  principle of the Pope's power to depose kings for the cause of heresy, and to absolve their subjects from their oath, and give them to others, proves it against them.

[Protestant violences and persecutions in Scotland, England, and Holland.]   And as to the Protestants, how much their actions  differ from those other above-mentioned, may be seen by the many conspiracies and tumults  which they have been active in, both in  Scotland and England, and which they have acted within these hundred years in divers towns and provinces of the ''Netherlands. Have they not oftentimes sought, not only from the Popish magistrates,  but even from those that had begun to reform,  or that had given them some liberty of exercising  their religion, that they might only be permitted, without trouble or hindrance, to exercise  their religion, promising they would not hinder  or molest the Papists'' in the exercise of theirs? And yet did they not on the contrary, so soon as they had power, trouble and abuse those fellow-citizens, and turn them out of the city, and, which

is worse, even such who together with them had forsaken the Popish religion? Did they not these things in many places against the mind of the magistrates? Have they not publicly, with contumelious speeches, assaulted their magistrates, from whom they had but just before sought and obtained  the free exercise of their religion? Representing them, so soon as they opposed themselves to their hierarchy, as if they regarded neither God nor religion? Have they not by violent hands possessed themselves of the Popish churches, so called, or by force, against the magistrates' mind, taken them away? Have they not turned out of their office and authority whole councils of magistrates, under pretence that they were addicted  to Popery?  Which Popish magistrates nevertheless  they did but a little before acknowledge to be ordained by God; affirming themselves obliged to yield them obedience and subjection, not only for fear, but for conscience' sake; to whom moreover the very preachers and overseers of the reformed church had willingly sworn fidelity; and yet afterwards  have they not said, that the people are bound to force a wicked prince to the observation of God's word? There are many other instances of this kind to be found in their histories, not to mention many worse things, which we know to have been acted in our time, and which for brevity's sake I pass by.

[Lutheran seditions against the reformed teachers, and assault upon the Marquis of Brandenburg, &amp;c. in Germany.]   I might say much of the Lutherans, whose tumultuous  actions against their magistrates not professing  the Lutheran profession, are testified of by  several historians worthy of credit. Among others, I shall propose only one example to the reader's  consideration, which fell out at Berlin in the  year 1615. "Where the seditious multitude of the Lutheran citizens, being stirred up by the daily  clamours of their preachers, did not only with violence break into the houses of the reformed teachers, overturn their libraries, and spoil their furniture; but also with reproachful words, yea, and with stones, assaulted the Marquis of Brandenburg,   the Elector's brother, while he sought by smooth words to quiet the fury of the multitude; they killed ten of his guard, scarcely sparing himself,  who at last by flight escaped out of their hands." All which sufficiently declares, that the concurrence of the magistrate doth not alter their principles, but only their method of procedure. So that for my own part, I see no difference betwixt the actings of those of Munster, and these others, (whereof the one pretended to be led by the Spirit, the other by tradition, scripture,   and reason,)  save this, that the former were rash, heady, and foolish, in their proceedings, and therefore were the sooner brought to nothing, and so into contempt  and derision: but the other being more politic  and wise in their generation, held it out longer,  and so have authorized their wickedness more, with the seeming authority of law and reason. But both their actings being equally evil, the difference appears to me to be only like that which is between a simple silly thief, that is easily catched,  and hanged without any more ado; and a company  of resolute bold robbers, who being better guarded,  though their offence be nothing less, yet by violence do, to shun the danger, force their masters  to give them good terms.

From all which then it evidently follows, that they argue very ill, who despise and reject any principle because men pretending to be led by it do evil; in case it be not the natural and consequential tendency of that principle to lead unto those things that are evil.

Again: It doth follow from what is above asserted, that if the Spirit be to be rejected upon this account, all those other principles ought on the same account to be rejected. And for my part, as I have never a whit the lower esteem of the blessed testimony of the holy scriptures, nor do the less respect any solid tradition, that is answerable and according to truth; neither at all despise reason, that noble and excellent faculty of the mind,  because wicked men have abused the name of  them, to cover their wickedness, and deceive the simple; so would I not have any reject or doubt the certainty of that unerring Spirit which God hath given his children, as that which can alone guide them into all truth, because some have falsely  pretended to it.

&#167;. XV. And because the Spirit of God is the fountain of all truth and sound reason, therefore we have well said, That it cannot contradict either the testimony of the scripture, or right reason: "Yet (as the proposition itself concludeth, to the last part of which I now come) it will not from thence follow, that these divine revelations are to be subjected to the examination either of the outward testimony of scripture, or of the human or natural reason of man, as to a more noble and certain rule or touchstone;  for the divine revelation, and inward illumination,  is that which is evident by itself, forcing the well-disposed understanding, and irresistibly moving it, to assent by its own evidence and clearness,  even as the common principles of natural truths do bend the mind to a natural assent."

He that denies this part of the proposition must needs affirm, that the Spirit of God neither can, nor ever hath manifested itself to man without the scripture, or a distinct discussion of reason; or that the efficacy of this supernatural principle, working upon the souls of men, is less evident than natural principles in their common operations; both which are false.

For, First, Through all the scriptures we may observe, that the manifestation and revelation of God by his Spirit to the patriarchs, prophets, and apostles, was immediate and objective, as is above proved; which they did not examine by any other principle, but their own evidence and clearness.

[The self-evidence of the Spirit.]  Secondly, To say that the Spirit of God has less evidence upon the mind of man than natural principles  have, is to have too mean and too low thoughts of it. How comes David to invite us to taste and see that God is good, if this cannot be felt and tasted? This were enough to overturn the faith and assurance of all the saints, both now and of old. How came Paul to be persuaded, that nothing could separate him from the love of God, but by that evidence and clearness which the Spirit of God gave him? The apostle John, who knew well wherein the certainty of faith consisted, judged it no ways absurd, without further argument, to ascribe his knowledge and assurance, and that of all the saints, hereunto in these words, Hereby know we that we dwell in him, and he in us, because he hath given us of his Spirit, 1 John iv. 13. And again, chap. v. ver. 6. It is the Spirit that beareth witness, because the Spirit is truth.

[The Spirit contradicts not the scripture nor right reason.]    Observe the reason brought by him, Because the Spirit is truth; of whose certainty and infallibility I have heretofore spoken. We then trust to and confide in this Spirit, because we know, and certainly  believe, that it can only lead us aright, and never mislead us; and from this certain confidence it is that we affirm, that no revelation coming  from it can ever contradict the scripture's testimony  nor right reason: not as making this a more  certain rule to ourselves, but as condescending to  such, who not discerning the revelations of the Spirit, as they proceed purely from God, will try them by these mediums.  Yet those that have their spiritual senses, and can savour the things of the Spirit, as it were in prima instantia, i.e. at the first blush, can discern them without, or before they apply  them either to scripture or reason; just as a  good astronomer  can calculate an eclipse infallibly, by which he can conclude (if the order of nature continue, and some strange and unnatural revolution  intervene not) there will be an eclipse of the sun or moon such a day, and such an hour; yet can he not persuade an ignorant rustic of this, until he visibly see it. So also a mathematician can infallibly know, by the rules of art, that the three angles of a right triangle are equal to two right angles; yea, can know them more certainly than any man by measure. And some geometrical demonstrations are by all acknowledged to be infallible, which  can be scarcely discerned or proved by the senses;  yet if a geometer be at the pains to certify some ignorant man concerning the certainty of his art, by condescending to measure it, and make it obvious to his senses, it will not thence follow, that that measuring is so certain as the demonstration itself, or that the demonstration would be uncertain without it.

&#167;. XVI. But to make an end, I shall add one argument to prove, that this inward, immediate, objective  revelation, which we have pleaded for all  along, is the only sure, certain, and unmoveable foundation of all Christian faith;  which argument, when well weighed, I hope will have weight with all sorts of Christians, and it is this:

[Immediate revelation the immoveable foundation of all Christian faith.]   That which all professors of Christianity, of what  kind soever, are forced ultimately to recur unto,  when pressed to the last; that for and because of  which all other foundations are recommended, and  accounted worthy to be believed, and without  which they are granted to be of no weight at all, must needs be the only most true, certain, and  unmoveable foundation of all Christian faith.

But inward, immediate, objective revelation by the Spirit, is that which all professors of Christianity, what kind soever, are forced ultimately to  recur unto, &amp;c.

Therefore, &amp;c.

The proposition is so evident, that it will not be denied; the assumption shall be proved by parts.

[Papists foundation, their church and tradition, why?]    And First, as to the Papists, they place their  foundation in the judgment of the church and ''tradition.  If we press them to say, Why they believe as the church ''doth? their answer is, Because the church is always led by the infallible Spirit.  So here the leading of the Spirit is the utmost foundation. Again, if we ask them, Why we ought to trust tradition? they answer, Because these traditions were delivered us by the doctors and fathers of the church; which doctors and fathers, by the revelation of the Holy Ghost, commanded the church to observe them.  Here again all ends in the revelation of the Spirit.

[Protestants and Socinians make the scriptures their ground and foundation, why?]  And for the Protestants  and Socinians, both which  acknowledge the scriptures to be the foundation  and rule of their faith; the one as subjectively influenced  by the Spirit of God to use them, the  other as managing them with and by their own  reason; ask both, or either of them, Why they  trust in the scriptures, and take them to be their  rule? their answer is, Because we have in them the mind of God delivered unto us by those to whom these things were inwardly, immediately, and objectively revealed by the Spirit of God; and not because this or that man wrote them, but because the Spirit of  God dictated them.

[Christians by name, and not by nature, hold revelation ceased contrary to scripture.]    It is strange then that men should render that so  uncertain and dangerous to follow, upon which  alone the certain ground and foundation of their  own faith is built; or that they should shut themselves  out from that holy fellowship with God,  which only is enjoyed in the Spirit, in which we  are commanded both to walk and live.

If any reading these things find themselves moved, by the strength of these scripture-arguments, to assent and believe such revelations necessary, and yet find themselves strangers to them, which,as I observed in the beginning, is the cause that this is so much gainsaid and contradicted, let them know, that it is not because it is ceased to become the privilege of every true Christian that they do not feel it, but rather because they are not so much Christians by nature as by name; and let such know, that the secret light which shines in the heart, and reproves unrighteousness, is the small beginning of the revelation of God's Spirit, which was first sent into the world to reprove it of sin, John xvi. 8. And as by forsaking iniquity thou comest to be acquainted with that heavenly voice in thy heart, thou shalt feel, as the old man, or the natural man, that savoureth not the things of God's kingdom, is put off, with his evil and corrupt affections and lusts; I say, thou shalt feel the new man, or the spiritual birth and babe raised, which hath its spiritual senses, and can see, feel, taste, handle, and smell the things of the Spirit; but  till then the knowledge of things spiritual is but  as an historical faith. But as the description of the light of the sun, or of curious colours to a blind  man, who, though of the largest capacity, cannot  so well understand it by the most acute and lively description, as a child can by seeing them; so neither can the natural man, of the largest capacity;  by the best words, even scripture-words, so well understand the mysteries of God's kingdom, as  the least and weakest child who tasteth them, by having them revealed inwardly and objectively by  the Spirit.

Wait then for this in the small revelation of that pure light which first reveals things more known; and as thou becomest fitted for it, thou shalt receive more and more, and by a living experience easily refute their ignorance, who ask, How dost thou know that thou art actuated by the Spirit of God? Which will appear to thee a question no less ridiculous, than to ask one whose

eyes are open, How he knows the sun shines at noon-day? And though this be the surest and certainest way to answer all objections; yet by what is above written it may appear, that the mouths of all such opposers as deny this doctrine may be shut, by unquestionable and unanswerable reasons.