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_. [Sidenote: _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. [Sidenote: _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:
[Sidenote: _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. [Sidenote: _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.
[Sidenote: _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? [Sidenote: _The Spirit the
Guide._] May it not be complained of all such, as the Lord did of old,
concerning _Israel_, by the Prophets, _Jer._ ii. 13. _For my People
have committed two Evils, they have forsaken me, the Fountain of Living
Waters; and hewed them out Cisterns, broken Cisterns, that can hold no
Water?_ Have not many forsaken, do not many deride and reject, this
Inward and Immediate Guide, this Spirit, that leads into all Truth; and
cast up to themselves other Ways, broken Ways indeed, which have not
all this While brought them out of the Flesh, nor out of the World,
nor from under the Dominion of their own Lusts and sinful Affections;
whereby Truth, which is only rightly learned by this Spirit, is so much
a Stranger in the Earth?
[42] John 16. 13. and 14. 26.
[Sidenote: _A perpetual Ordinance to _God_’s Church and People._] From
all then that hath been mentioned concerning this Promise, and these
Words of Christ, it will follow, That Christians are always to be
led inwardly and immediately by the Spirit of God dwelling in them;
and that the same is a standing and perpetual Ordinance, as well to
the Church in general in all Ages, as to every Individual Member in
particular; as appears from this Argument:
The _Promises_ of Christ to his Children are _Yea_ and _Amen_, and
cannot fail, but must of Necessity be fulfilled.
But Christ hath promised, That the _Comforter_, the _Holy Ghost_, the
_Spirit of Truth_, shall abide with his Children for ever, shall dwell
with them, shall be in them, shall lead them into all Truth, shall
teach them all Things, and bring all Things to their Remembrance:
Therefore, The _Comforter_, the _Holy Ghost_, the _Spirit of Truth_,
his abiding with his Children, _&c._ is _Yea_ and _Amen_, &c.
Again: No Man is redeemed from the Carnal Mind, which is at Enmity with
God, which is not subject to the Law of God, neither can be; no Man is
yet in the Spirit, but in the Flesh, and cannot please God; except he
in whom the Spirit of God dwells.
But every true Christian is in measure redeemed from the Carnal Mind,
is gathered out of the Enmity, and can be subject to the Law of God; is
out of the Flesh, and in the Spirit, the Spirit of God dwelling in him:
Therefore every true Christian hath the Spirit of God dwelling in him.
Again: _Whosoever hath not the Spirit of Christ, is none of his_; that
is, no _Child_, no _Friend_, no _Disciple_ of Christ.
But every true Christian is a _Child_, a _Friend_, a _Disciple_ of
Christ:
Therefore every true Christian hath the Spirit of Christ.
Moreover: Whosoever is the Temple of the _Holy Ghost_, in him the
Spirit of God dwelleth and abideth.
But every true Christian is the Temple of the _Holy Ghost_:
Therefore in every true Christian the Spirit of God dwelleth and
abideth.
But to conclude: He in whom the Spirit of God dwelleth, it is not in
him a lazy, dumb, useless Thing; but it moveth, actuateth, governeth,
instructeth, and teacheth him all Things, whatsoever are needful for
him to know; yea, bringeth all Things to his Remembrance.
But the Spirit of God dwelleth in every true Christian:
Therefore the Spirit of God leadeth, instructeth, and teacheth every
true Christian whatsoever is needful for him to know.
§. XI. [Sidenote: Object.] 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_.
[Sidenote: _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.
[Sidenote: _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.
[Sidenote: _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
[Sidenote: _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._
[Sidenote: _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.
[Sidenote: 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_.
[Sidenote: 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_.
[Sidenote: _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.
[Sidenote: _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? [Sidenote: _The Gospel Dispensation more
glorious than that of the Law._] For no Doubt it is a far better, and
more desirable Thing, to converse with God _Immediately_, than only
_Mediately_, as being an higher and more glorious Dispensation: And yet
these Men acknowledge, that many under the Law had _Immediate_ Converse
with God, whereas they now cry it is ceased.
Again, Under the Law, there was the Holy of Holies, into which the High
Priest did enter, and received the Word of the Lord _immediately_ from
betwixt the Cherubims, so that the People could then certainly know the
Mind of the Lord; but now, according to these Men’s Judgment, we are
in a far worse Condition, having nothing but the outward Letter of the
Scripture to guess and divine from; concerning the Sense or Meaning of
one Verse of which scarce two can be found to agree. But Jesus Christ
hath promised us better Things, tho’ many are so unwise as not to
believe him, even to guide us by his own unerring Spirit, and hath rent
and removed the Veil, whereby not only one, and that once a Year, may
enter; but all of us, at all Times, have Access unto him, as often as
we draw near unto him with pure Hearts: He reveals his Will to us by
his Spirit, and writes his Laws in our Hearts. These Things then being
thus premised; I argue,
Where the Law of God is put into the Mind, and written in the Heart,
there the Object of Faith, and Revelation of the Knowledge of God, is
_inward_, _immediate_, and _objective_.
But the Law of God is put into the Mind, and written in the Heart of
every True Christian, under the new Covenant:
Therefore the Object of Faith, and Revelation of the Knowledge of God
to every True Christian, is inward, immediate, and objective.
The _Assumption_ is the express Words of Scripture: The _Proposition_
then must needs be true, except that _which is put into the Mind, and
written in the Heart_, were either not _inward_, not _immediate_, or
not _objective_, which is most absurd.
§. XII. [Sidenote: _Arg. 3. The Anointing recommended, as_,] 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._
[Sidenote: _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.
[Sidenote: _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.
[Sidenote: _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.
§. XIII. [Sidenote: Object.] The most usual is, That _these Revelations
are uncertain_.
[Sidenote: _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?
[Sidenote: _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_.
[Sidenote: _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_;
[Sidenote: _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.