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

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

But the Faith is one: Therefore, &c.

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

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

Object.If any now object the Diversity of Administration;

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

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

But this were absurd: Therefore, &c.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Therefore every true Christian hath the Spirit of Christ.

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

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

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

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

But the Spirit of God dwelleth in every true Christian:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

But the Saints have such an Anointing:

Therefore, &c.

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

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

The Certainty of the Spirit’s Guidance proved.Seeing then we have already proved, that Christ hath promised his Spirit to lead his Children, and that every one of them both ought and may be led by it; if any depart from this certain Guide in Deeds, and yet in Words pretend to be led by it, into Things that are not good, it will not from thence follow, that the true Guidance of the Spirit is uncertain, or ought not to be followed; no more than it will follow, that the Sun sheweth not Light, because a Blind Man, or one who wilfully hurts his Eyes, falls into a Ditch at Noon-day for want of Light; or that no Words are spoken, because a Deaf Man hears them not; or that a Garden full of fragrant Flowers has no sweet Smell, because he that has lost his Smelling doth not Smell it. The Fault then is in the Organ, and not in the Object.

All these Mistakes therefore are to be ascribed to the Weakness or Wickedness of Men, and not to that Holy Spirit. Such as bend themselves most against this certain and infallible Testimony of the Spirit, use commonly to alledge the Example of the old Gnosticks, and the late Monstrous and Mischievous Actings of the Anabaptists of Munster; all which toucheth us nothing at all, neither weakens a Whit our most true Doctrine. Wherefore, as a most sure Bulwark against such Kind of Assaults, was subjoined that other Part of our Proposition, thus; Moreover these Divine and Inward Revelations, which we establish, as absolutely necessary for the founding of the True Faith, as they do not, so neither can they at any Time contradict the Scriptures Testimony, or sound Reason.

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

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

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

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

Because Eve was deceived by the Lying of the Serpent:

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

Because the old World was deluded by Evil Spirits:

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

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

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

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

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

Who dare say, that this is a necessary Consequence? Moreover, not only the Faith of the Saints, and Church of God of old, is hereby rendered uncertain, but also the Faith of all Sorts of Christians now is liable to the like Hazard, even of those who seek a Foundation for their Faith elsewhere than from the Spirit. For I shall prove by an inevitable Argument, ab Incommodo, i. e. from the Inconveniency of it, that if the Spirit be not to be followed upon that Account, and that Men may not depend upon it, as their Guide, because some, while pretending thereunto, commit great Evils; that then, neither Tradition, nor the Scriptures, nor Reason, which the Papists, Protestants and Socinians, do respectively make the Rule of their Faith, are any Whit more certain. 1. Instances of Tradition.The Romanists reckon it an Error to celebrate Easter any other Ways than that Church doth. This can only be decided by Tradition. And yet the Greek Church, which equally layeth Claim to Tradition with herself, doth it otherwise. [43]Yea, so little effectual is Tradition to decide the Case, that Polycarpus, the Disciple of John, and Anicetus, the Bishop of Rome, who immediately succeeded them, according to whole Example both Sides concluded the Question ought to be decided, could not agree. Here of Necessity one of them must Err, and that following Tradition. Would the Papists now judge we dealt fairly by them, if we should thence aver, that Tradition is not to be regarded? Besides, in a Matter of far greater Importance, the same Difficulty will occur, to wit, in the Primacy of the Bishop of Rome; for many do affirm, and that by Tradition, That in the first Six Hundred Years the Roman Prelates never assumed the Title of Universal Shepherd, nor were acknowledged as such. And as that which altogether overturneth this Presidency, there are that alledge, and that from Tradition also, That Peter never saw Rome; and that therefore the Bishop of Rome cannot be his Successor. Would ye Romanists think this sound Reasoning, to say as you do?

Many have been deceived, and erred grievously, in trusting to Tradition:

Therefore we ought to reject all Traditions, yea, even those by which we affirm the contrary, and, as we think, prove the Truth.

Lastly, In the[44] Council of Florence, the chief Doctors of the Romish and Greek Churches did debate whole Sessions long, concerning the Interpretation of one Sentence of the Council of Ephesus, and of Epiphanius, and Basilius, neither could they ever agree about it.

2. Of Scripture.Secondly, As to the Scripture, the same Difficulty occurreth: The Lutherans affirm they believe Consubstantiation by the Scripture; which the Calvinists deny, as that which, they say, according to the same Scripture, is a gross Error. The Calvinists again affirm absolute Predestination, which the Arminians deny, affirming the contrary; wherein both affirm themselves to be ruled by the Scripture and Reason in the Matter. Should I argue thus then to the Calvinists?

Here the Lutherans and Arminians grossly err, by following the Scripture:

Therefore the Scripture is not a good nor certain Rule; and è contrario.

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

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

Tradition, Scripture, and Reason, made a Cover for Persecution and Murder.For what have the Papists pretended for their many Massacres, acted as well in France as elsewhere, but Tradition, Scripture, and Reason? Did they not say, That Reason persuaded them, Tradition allowed them, and Scripture commanded them, to Persecute, Destroy, and Burn Hereticks, such as denied this plain Scripture, Hoc est Corpus meum, This is my Body? And are not the Protestants assenting to this Bloodshed, who assert the same Thing, and encourage them, by Burning and Banishing, while their Brethren are so treated for the same Cause? Are not the Islands of Great Britain and Ireland, yea, and all the Christian World, a lively Example hereof, which were divers Years together as a Theatre of Blood; where many lost their Lives, and Numbers of Families were utterly destroyed and ruined? For all which no other Cause was principally given, than the Precepts of the Scripture. If we then compare these Actings with those of Munster, we shall not find great Difference; for both affirmed and pretended they were called, and that it was lawful to Kill, Burn, and Destroy the Wicked. We must Kill all the Wicked, said those Anabaptists, that we, that are the Saints, may possess the Earth. We must Burn obstinate Hereticks, say the Papists, that the Holy Church of Rome may be purged of rotten Members, and may live in Peace. We must cut off Seducing Separatists, say the Prelatical Protestants, who trouble the Peace of the Church, and refuse the Divine Hierarchy, and Religious Ceremonies thereof. We must Kill, say the Calvinistick Presbyterians, the Prophane Malignants, who accuse the Holy Consistorial and Presbyterian Government, and seek to defend the Popish and Prelatick Hierarchy; as also those other Sectaries that trouble the Peace of our Church. What Difference I pray thee, Impartial Reader, seest thou betwixt these?

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

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

Protestants Violences and Persecutions in Scotland, England, and Holland.And as to the Protestants, how much their Actions differ from those other above-mentioned, may be seen by the many Conspiracies and Tumults which they have been active in, both in Scotland and England, and which they have acted within these Hundred Years, in divers Towns and Provinces of the Netherlands. Have they not oftentimes sought, not only from the Popish Magistrates, but even from those that had begun to Reform, or that had given them some Liberty of Exercising their Religion, that they might only be permitted, without Trouble or Hindrance, to Exercise their Religion, promising they would not hinder or molest the Papists in the Exercise of theirs? And yet did they not on the contrary, so soon as they had Power, trouble and abuse those Fellow-Citizens, and turn them out of the City, and, which is worse, even such, who together with them had forsaken the Popish Religion? Did they not these Things in many Places against the Mind of the Magistrates? Have they not publickly, with contumelious Speeches, assaulted their Magistrates, from whom they had but just before sought and obtained the free Exercise of their Religion? Representing them, so soon as they opposed themselves to their Hierarchy, as if they regarded neither God nor Religion? Have they not by violent Hands possessed themselves of the Popish Churches, so called, or by Force, against the Magistrates Mind, taken them away? Have they not turned out of their Office and Authority whole Councils of Magistrates, under Pretence that they were addicted to Popery? Which Popish Magistrates nevertheless they did but a little before acknowledge to be Ordained by God; affirming themselves obliged to yield them Obedience and Subjection, not only for Fear, but for Conscience Sake; to whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity; and yet afterwards have they not said, That the People are bound to force a wicked Prince to the Observation of God’s Word? There are many other Instances of this Kind to be found in their Histories, not to mention many worse Things, which we know to have been acted in our Time, and which for Brevity’s Sake I pass by.

Lutheran Seditions against the Reformed Teachers, and Assault upon the Marquis of Brandenburg, &c. in Germany.I might say much of the Lutherans, whose tumultuous Actions against their Magistrates, not professing the Lutheran Profession, are testified of by several Historians worthy of Credit. Among others, I shall propose only one Example to the Reader’s Consideration, which fell out at Berlin, in the Year 1615, “Where the seditious Multitude of the Lutheran Citizens, being stirred up by the daily Clamours of their Preachers, did not only with Violence break into the Houses of the reformed Teachers, overturn their Libraries, and spoil their Furniture; but also with reproachful Words, yea, and with Stones, assaulted the Marquis of Brandenburg, the Elector’s Brother, while he sought by smooth Words to quiet the Fury of the Multitude; they killed ten of his Guard, scarcely sparing himself, who at last by Flight escaped out of their Hands.”

All which sufficiently declares, that the Concurrence of the Magistrate doth not alter their Principles, but only their Method of Procedure. So that for my own Part, I see no Difference betwixt the Actings of those of Munster, and these others, (whereof the one pretended to be led by the Spirit, the other by Tradition, Scripture, and Reason) save this, that the former were rash, heady, and foolish, in their Proceedings, and therefore were the sooner brought to nothing, and so into Contempt and Derision: But the other, being more politick and wise in their Generation, held it out longer, and so have authorized their Wickedness more, with the seeming Authority of Law and Reason. But both their Actings being equally Evil, the Difference appears to me to be only like that which is between a simple silly Thief, that is easily catched, and hanged without any more ado; and a Company of resolute bold Robbers, who being better guarded, though their Offence be nothing less, yet by Violence do, to shun the Danger, force their Masters to give them good Terms.

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

Again, It doth follow from what is above asserted, that if the Spirit be to be rejected upon this Account, all those other Principles ought on the same Account to be rejected. And for my Part, as I have never a Whit the lower Esteem of the blessed Testimony of the Holy Scriptures; nor do the less respect any solid Tradition, that is answerable and according to Truth; neither at all despise Reason, that noble and excellent Faculty of the Mind, because wicked Men have abused the Name of them, to cover their Wickedness, and deceive the Simple; Let none reject the Certainty of the unerring Spirit of God because of false Pretenders to it.so would I not have any reject or doubt the Certainty of that Unerring Spirit, which God hath given his Children, as that which can alone guide them into all Truth, because some have falsely pretended to it.