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.
[Sidenote: _Spiritual Truths are Lies spoken by Carnal Men._] Here
the Apostle doth so much require the Holy Spirit, in the Things that
relate to a Christian, that he positively avers, we cannot so much as
affirm _Jesus to be the Lord without it_; which insinuates no less,
than that the Spiritual Truths of the Gospel are as Lies in the Mouths
of carnal and unspiritual Men; for tho’ in themselves they be true, yet
are they not true as to them, because not known, nor uttered forth, in
and by that Principle and Spirit that ought to direct the Mind, and
actuate it; in such Things they are no better than the counterfeit
Representations of Things in a Comedy; neither can it be more truly and
properly called a real and true Knowledge of God and Christ, than the
Actions of _Alexander_ the Great, _Julius Cæsar_, &c. if now transacted
upon a Stage, might be called truly and really their Doings, or the
Persons representing them might be said truly and really to have
conquered _Asia_, overcome _Pompey_, &c.
[Sidenote: _Like the Pratling of a Parrot._] This Knowledge then of
Christ, which is not by the Revelation of his own Spirit in the Heart,
is no more properly the Knowledge of Christ, than the Pratling of a
_Parrot_, which has been taught a few Words, may be said to be the
Voice of a Man; for as that, or some other Bird, may be taught to
sound or utter forth a rational Sentence, as it hath learned it by the
outward Ear, and not from any living Principle of Reason actuating it;
so just such is that Knowledge of the Things of God, which the natural
and carnal Man hath gathered from the Words or Writings of Spiritual
Men; which are not true to him, because conceived in the natural
Spirit, and so brought forth by the wrong Organ, and not proceeding
from the Spiritual Principle; no more than the Words of a Man, acquired
by Art, and brought forth by the Mouth of a Bird, not proceeding from
a Rational Principle, are true, with respect to the Bird which utters
them. Wherefore from this Scripture I shall further add this Argument:
If no Man can say _Jesus is the Lord, but by the Holy Ghost_; then no
Man can know _Jesus to be the Lord, but by the Holy Ghost_.
But the first is true: Therefore the second.
From this Argument there may be another deduced, concluding in the very
Terms of this Assertion: Thus,
If no Man can know _Jesus to be the Lord, but by the Holy Ghost_; then
can there be no certain Knowledge or Revelation of him, but by the
Spirit.
But the first is true: Therefore the second.
§. VII. [Sidenote: _Assert. _III._ Proved._] 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_. [Sidenote: _The
Revelation is by the Spirit of God._] I think it will not be denied,
that God’s Converse with Man, all along from _Adam to Moses_, was by
the Immediate Manifestation of his Spirit: And afterwards, through
the whole Tract of the Law, he spake to his Children no otherways;
which, as it naturally followeth from the Principles above proved, so
it cannot be denied, by such as acknowledge the Scriptures of Truth
to have been written by the Inspiration of the Holy Ghost: For these
Writings, from _Moses_ to _Malachi_, do declare, that during all that
Time, God revealed himself to his Children by his Spirit.
[Sidenote: Object.] But if any will Object, _That after the
Dispensation of the Law, God’s Method of Speaking was altered_;
[Sidenote: _Answ._] [Sidenote: _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.
[Sidenote: _None shut out from this Immediate Fellowship._] _Secondly_,
From this immediate Fellowship were none shut out, who earnestly sought
after, and waited for it; in that many, besides the _High-Priest_, who
were not so much as of the Kindred of _Levi_, nor of the Prophets, did
receive it and speak from it; as it is written, _Numb._ xi. 25. where
the _Spirit_ is said to have _rested upon the Seventy Elders_; which
Spirit also reached unto two that were not in the Tabernacle, but in
the Camp; whom when some would have forbidden, _Moses_ would not, but
rejoiced, _wishing that all the Lord’s People were Prophets, and that
he would put his Spirit upon them_, Ver. 29.
This is also confirmed, _Neh._ ix. Where the Elders of the People,
after their Return from Captivity, when they began to sanctify
themselves by Fasting and Prayer, numbering up the many Mercies of God
towards their Fathers, say, Ver. 20. _Thou gavest also thy good Spirit
to instruct them_; and Ver. 30. _Yet many Years didst thou forbear,
and testify against them by thy Spirit in thy Prophets._ Many are the
Sayings of Spiritual _David_ to this Purpose, as _Psalm_ li. 11, 12.
_Take not thy holy Spirit from me; uphold me with thy free Spirit._
Psal. cxxxix. 7. _Whither shall I go from thy Spirit?_ Hereunto doth
the Prophet _Isaiah_ ascribe the Credit of his Testimony, saying, Chap.
xlviii. 16. _And now the Lord God and his Spirit hath sent me._ And
that God revealed himself to his Children under the New Testament,
_to wit_, to the Apostles, Evangelists, and Primitive Disciples,
is confessed by all. How far now this yet continueth, and is to be
expected, comes hereafter to be spoken to.
§. VIII. [Sidenote: _Assert._ IV.] The fourth thing affirmed is, _That
these Revelations were the Object of the Saints’ Faith of old_.
[Sidenote: _Proved._] This will easily appear by the Definition of
Faith, and considering what its Object is: For which we shall not dive
into the curious and various Notions of the School-men, but stay in
the plain and positive Words of the Apostle _Paul_, who, _Heb._ xi.
describes it two Ways. [Sidenote: _What Faith is?_] _Faith _(saith he)_
is the Substance of Things hoped for, and the Evidence of Things not
seen_: Which, as the Apostle illustrateth it in the same Chapter by
many Examples, is no other but a firm and certain Belief of the Mind,
whereby it _resteth_, and in a Sense _possesseth_ the Substance of some
Things hoped for, through its Confidence in the Promise of God: And
thus the Soul hath a most firm Evidence, by its Faith, of Things not
yet seen nor come to pass. The Object of this Faith, is the _Promise_,
_Word_, or _Testimony of God_, speaking in the Mind. [Sidenote:
_The Object of Faith_, Deus Loquens.] Hence it hath been generally
affirmed, That the Object of Faith is _Deus Loquens_, &c. that is,
_God Speaking_, &c. Which is also manifest from all those Examples,
deduced by the Apostle throughout that whole Chapter, whose Faith was
founded neither upon any outward Testimony, nor upon the Voice or
Writing of Man, but upon the Revelation of God’s Will, manifest unto
them, and in them; as in the Example of _Noah_, Ver. 7, thus, _By
Faith _Noah_ being warned of God, of Things not seen as yet, moved
with Fear, prepared an Ark to the saving of his House; by the which
he condemned the World, and became Heir of the Righteousness which is
by Faith_. [Sidenote: Noah’s _Faith_.] What was here the Object of
_Noah’s Faith_, but God speaking unto him? He had not the Writings nor
Prophesyings of any going before, nor yet the Concurrence of any Church
or People, to strengthen him; and yet his Faith in the Word, by which
he contradicted the whole World, saved him and his House. [Sidenote:
Abraham’s _Faith_.] Of which also _Abraham_ is set forth as a singular
Example, being therefore called the Father of the Faithful, who is said
_against Hope to have believed in Hope_; in that he not only willingly
forsook his Father’s Country, not knowing whither he went; in that he
believed concerning the coming of _Isaac_, though contrary to natural
Probability; but above all, in that he refused not to offer him up,
not doubting but God was able to raise him from the Dead; of whom it
is said, That in _Isaac shall thy Seed be called_. And last of all, In
that he rested in the Promise, that his Seed should possess the Land,
wherein he himself was but a Pilgrim, and which to them was not to be
fulfilled while divers Ages after. The Object of _Abraham’s_ Faith in
all this, was no other but inward and immediate Revelation, or God
signifying his Will unto him inwardly and immediately by his Spirit.
But because, in this Part of the Proposition, we made also Mention of
external Voices, Appearances, and Dreams in the Alternative, I think
also fit to speak hereof what in that respect may be objected; to wit,
[Sidenote: 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._
[Sidenote: Answ.] [Sidenote: _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? [Sidenote: _Revelations by Dreams and Visions._] Nay certainly;
for they were not ignorant that the Devil might form a Sound of Words,
convey it to the outward Ear, and deceive the outward Senses, by making
Things to appear that are not. Yea, do we not see by daily Experience,
that the _jugglers_ and _Mountebanks_ can do as much as all that, by
their _Legerdemain_? God forbid then, that the Saints’ Faith should
be founded upon so fallacious a Foundation, as Man’s outward and
fallible Senses. What made them then give Credit to these Visions?
Certainly nothing else, but the secret Testimony of _God’s Spirit_
in their Hearts, assuring them that the Voices, Dreams and Visions,
were of and from God. _Abraham_ believed the Angels; but who told him
that these Men were Angels? We must not think his Faith then was built
upon his outward Senses; but proceeded from the secret Persuasion of
God’s Spirit in his Heart. This then must needs be acknowledged to be
originally and principally the Object of the Saints’ Faith; without
which there is no true and certain Faith, and by which many Times Faith
is begotten and strengthened, without any of these outward or visible
Helps; as we may observe in many Passages of the Holy Scripture, where
it is only mentioned, _And God said_, &c. And _the Word of the Lord
came_ unto such and such, _saying_, &c.
[Sidenote: Object.] But if any one should pertinaciously affirm, _That
this did import an outward audible Voice to the Carnal Ear_;
[Sidenote: _Answ._] I would gladly know, what other Argument such
an one could bring for this his Affirmation, saving his own simple
Conjecture. It is said indeed, _The Spirit witnesseth with our
Spirit_; but not to our outward Ears, _Rom._ viii. 16. And seeing the
Spirit of God is within us, and not without us only, it speaks to our
spiritual, and not to our bodily Ear. [Sidenote: _The Spirit speaks to
the Spiritual Ear, not to the Outward._] Therefore I see no Reason,
where it is so often said in Scripture, _The Spirit said_, _moved_,
_hindered_, _called_ such or such a one, to _do_ or _forbear_ such or
such a Thing, that any have to conclude that this was not an Inward
Voice to the Ear of the Soul, rather than an Outward Voice to the
Bodily Ear. If any be otherwise minded, let them, if they can, produce
their Arguments, and we may further consider of them.
From all therefore which is above declared, I shall deduce an Argument,
to conclude the Proof of this Assertion, thus:
That which any one firmly believes, as the Ground and Foundation of his
Hope in God, and Life Eternal, is the formal Object of his Faith.
But the inward and immediate Revelation of God’s Spirit, speaking in
and unto the Saints, was by them believed, as the Ground and Foundation
of their Hope in God, and Life Eternal.
Therefore these inward and immediate Revelations were the formal Object
of their Faith.
§. IX. [Sidenote: _Assert. _V._ Proved._] 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_, &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_.
[Sidenote: _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.
[Sidenote: Object.] If any now object the _Diversity of Administration_;
[Sidenote: _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. [Sidenote: _Christians are now to be led by
the Spirit, in the same Manner as the Saints of Old._] What is proper
in this Place to be proved, is, _That Christians now are to be led
inwardly and immediately by the Spirit of God_, even in the same Manner
(though it befal not many to be led in the same Measure) as the Saints
were of old.
§. X. 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_, [Greek: hodêgêsei hymas eis pasan tên
alêtheian: ὁδηγησει ὑμας εις πασαν την αληθειαν].
[Sidenote: _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. [Sidenote: _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.