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. [Sidenote: _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?
[43] Euseb. _Hist. Eccles. Lib. 5. c. 26._
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.
[44] _Conc. _Flor._ Sess. 5. decreto quodam Conc. _Eph._ Act. 6. Sess.
11. & 12. Concil. _Flor._ Sess. 18, 20. Conc. _Flor._ Sess. 21._ P.
480. & _Seq._
[Sidenote: _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.
[Sidenote: _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? [Sidenote: _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.
§. XIV. [Sidenote: Anabaptists _for their wild Practices, and_
Protestants _and_ Papists _for their Wars and Bloodshed, each
pretending Scripture for it._] But if we come to Practices, though I
confess I do with my whole Heart abhor and detest those wild Practices,
which are written concerning the _Anabaptists_ of _Munster_; I am bold
to say, as bad, if not worse Things, have been committed by those
that lean to Tradition, Scripture, and Reason: Wherein also they have
averred themselves to have been authorized by these Rules. I need but
mention all the Tumults, Seditions, and horrible Bloodshed, wherewith
_Europe_ hath been afflicted these divers Ages; in which _Papists_
against _Papists_, _Calvinists_ against _Calvinists_, _Lutherans_
against _Lutherans_, and _Papists_, assisted by _Protestants_, against
other _Protestants_ assisted by _Papists_, have miserably Shed one
another’s Blood, Hiring and Forcing Men to kill each other, who were
Ignorant of the Quarrel, and Strangers one to another: All, mean while,
pretending Reason for so doing, and pleading the Lawfulness of it from
Scripture.
[Sidenote: _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?
[Sidenote: Object.] If it be said, _The _Anabaptists_ went without, and
against the Authority of the _Magistrate_; so did not the other_;
[Sidenote: _Answ._] I might easily Refute it, by alledging the mutual
Testimonies of these _Sects_ against one another. [Sidenote: 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.
[Sidenote: _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.
[Sidenote: 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; [Sidenote:
_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.
§. XV. And because the Spirit of God is the Fountain of all Truth and
sound Reason, therefore we have well said, That _it cannot contradict
either the Testimony of the Scripture, or right Reason_: “_Yet _(as
the Proposition itself concludeth, to the last Part of which I now
come)_ it will not from thence follow, that these Divine Revelations
are to be subjected to the Examination either by the outward Testimony
of Scripture, or of the human or natural Reason of Man, as to a more
noble and certain Rule or Touch-stone; for the Divine Revelation, and
Inward Illumination, is that which is evident by itself, forcing the
well-disposed Understanding, and irresistibly moving it to assent,
by its own Evidence and Clearness; even as the common Principles of
natural Truths do bend the Mind to a natural Assent._”
He that denies this Part of the Proposition, must needs affirm, that
the Spirit of God neither can nor ever hath manifested itself to Man,
without the Scripture, or a distinct Discussion of Reason; or that the
Efficacy of this Supernatural Principle, working upon the Souls of Men,
is less evident than Natural Principles in their common Operations;
both which are false.
For, _First_, Through all the Scriptures we may observe, That the
Manifestation and Revelation of God by his Spirit to the Patriarchs,
Prophets, and Apostles, was _Immediate_ and _Objective_, as is above
proved; which they did not examine by any other Principle, but their
own Evidence and Clearness.
[Sidenote: _The Self-Evidence of the Spirit._] _Secondly_, To say that
the Spirit of God has less Evidence upon the Mind of Man than Natural
Principles have, is to have too mean and too low Thoughts of it.
How comes _David_ to invite us, to _taste and see that God is good_,
if this cannot be felt and tasted? This were enough to overturn the
Faith and Assurance of all the Saints, both now and of old. How came
_Paul_ to be persuaded, that _nothing could separate him from the Love
of God_, but by that Evidence and Clearness which the Spirit of God
gave him? The Apostle _John_, who knew well wherein the Certainty of
Faith consisted, judged it no ways absurd, without further Argument,
to ascribe his Knowledge and Assurance, and that of all the Saints,
hereunto in these Words, _Hereby know we, that we dwell in him, and
he in us, because he hath given us of his Spirit_, 1 John iv. 13. And
again, Ver. 6. It is _the Spirit that beareth Witness, because the
Spirit is Truth_.
Observe the Reason brought by him, _Because the Spirit is Truth_; of
whose Certainty and Infallibility I have heretofore spoken. [Sidenote:
_The Spirit contradicts not the Scripture, nor right Reason._] We then
trust to and confide in this Spirit, because we know, and certainly
believe, that it can only lead us aright, and never mislead us; and
from this certain Confidence it is that we affirm, That no Revelation
coming from it can ever contradict the Scripture’s Testimony, nor
right Reason: Not as making this a more certain Rule to ourselves,
but as condescending to such, who not discerning the Revelations of
the Spirit, as they proceed purely from God, will try them by these
_Mediums_. Yet those that have their Spiritual Senses, and can savour
the Things of the Spirit, as it were _in prima Instantia_, i. e. at
the first Blush, can discern them without, or before they apply them
either to Scripture or Reason: [Sidenote: _Natural Demonstrations from_
Astronomy _and_ Geometry.] Just as a good _Astronomer_ can calculate an
Eclipse infallibly, by which he can conclude (if the Order of Nature
continue, and some strange and unnatural Revolution intervene not)
there will be an Eclipse of the Sun or Moon such a Day, and such an
Hour; yet can he not persuade an ignorant Rustick of this, until he
visibly see it. So also a _Mathematician_ can infallibly know, by the
Rules of Art, that the three Angles of a right Triangle are equal to
two right Angles; yea, can know them more certainly than any Man by
Measure. And some _Geometrical Demonstrations_ are by all acknowledged
to be infallible, which can be scarcely discerned or proved by the
Senses; yet if a _Geometer_ be at the Pains to certify some ignorant
Man concerning the Certainty of his Art, by condescending to measure
it, and make it obvious to his Senses, it will not thence follow, that
that Measuring is so certain as the Demonstration itself; or that the
Demonstration would be uncertain without it.
§. XVI. But to make an End, I shall add one Argument to prove, That
this Inward, Immediate, Objective Revelation, which we have pleaded for
all along, is the only, sure, certain, and unmoveable Foundation of all
_Christian Faith_; which Argument, when well considered, I hope will
have Weight with all Sorts of Christians, and it is this:
[Sidenote: _Immediate Revelation the Immoveable Foundation of all
Christian Faith._] That which all Professors of _Christianity_, of
what Kind soever, are forced ultimately to recur unto, when pressed
to the last; That for and because of which all other Foundations are
recommended, and accounted worthy to be Believed, and without which
they are granted to be of no Weight at all, must needs be the only most
true, certain, and unmoveable Foundation of all Christian Faith.
But Inward, Immediate, Objective Revelation by the Spirit, is that
which all Professors of _Christianity_, of what Kind soever, are forced
ultimately to recur unto, _&c._
_Therefore_, &c.
The Proposition is so evident, that it will not be denied: The
Assumption shall be proved by Parts.
[Sidenote: Papists _Foundation, their Church and Tradition_, Why?]
And _First_, As to the _Papists_, they place their Foundation in the
Judgment of the _Church_ and _Tradition_. If we press them to say,
Why they believe as the _Church_ doth? Their answer is, _Because the
Church is always led by the infallible Spirit_. So here the _Leading
of the Spirit_ is the utmost Foundation. Again, if we ask them, Why we
ought to trust _Tradition_? They answer, _Because these Traditions were
delivered us by the Doctors and Fathers of the Church; which Doctors
and Fathers, by the Revelation of the Holy Ghost, commanded the Church
to observe them_. Here again all ends in the Revelation of the Spirit.
[Sidenote: Protestants _and_ Socinians _make the Scriptures their
Ground and Foundation_, Why?] And for the _Protestants_ and
_Socinians_, both which acknowledge the Scriptures to be the Foundation
and Rule of their Faith; the one as subjectively influenced by the
Spirit of God to use them; the other, as managing them with and by
their own Reason; ask both, or either of them, Why they trust in the
_Scriptures_, and take them to be their Rule? Their Answer is, _Because
we have in them the Mind of God delivered unto us by those to whom
these Things were inwardly, immediately, and objectively Revealed by
the Spirit of God_; and not because this or that Man wrote them, but
because the _Spirit of God_ dictated them.
[Sidenote: Christians _by Name, and not by Nature, hold Revelation
ceased, contrary to Scripture_.] It is strange then that Men should
render that so uncertain and dangerous to follow, upon which alone the
certain Ground and Foundation of their own Faith is built; or that they
should shut themselves out from that Holy Fellowship with God, which
only is enjoyed in the Spirit, in which we are commanded both to Walk
and Live.
If any who read these Things find themselves moved, by the Strength
of these Scripture-Arguments, to assent, and believe such Revelations
necessary; and yet find themselves Strangers to them, which, as I
observed in the Beginning, is the Cause that this is so much gainsaid
and contradicted, let them know, that it is not because it is ceased
to become the Privilege of every true Christian that they do not feel
it, but rather because they are not so much Christians by Nature as
by Name; and let such know, that the secret _Light_ which shines in
the Heart, and reproves Unrighteousness, is the small Beginning of
the Revelation of God’s Spirit, which was first sent into the World
to reprove it of Sin, _John_ xvi. 8. And as by forsaking Iniquity,
thou comest to be acquainted with that Heavenly Voice in thy Heart,
thou shalt feel, as the Old Man, or the Natural Man, that savoureth
not the Things of God’s Kingdom, is put off, with his evil and corrupt
Affections and Lusts; I say, thou shalt feel the New Man, or the
Spiritual Birth and Babe raised, which hath its Spiritual Senses, and
can see, feel, taste, handle, and smell the Things of the Spirit; but
till then the Knowledge of Things Spiritual is but as an Historical
Faith. [Sidenote: _Who wants his Sight sees not the Light._] But as the
Description of the Light of the Sun, or of curious Colours to a blind
Man, who, though of the largest Capacity, cannot so well understand
it by the most acute and lively Description, as a Child can by seeing
them; so neither can the Natural Man, of the largest Capacity, by the
best Words, even Scripture-words, so well understand the _Mysteries_ of
_God’s Kingdom_, as the least and weakest Child who tasteth them, by
having them Revealed _inwardly_ and _objectively_ by the Spirit.
Wait then for this in the small Revelation of that pure Light, which
first reveals Things more known; and as thou becomest fitted for it,
thou shalt receive more and more, and by a Living Experience easily
refute their Ignorance, who ask, How dost thou know that thou art
actuated by the Spirit of God? Which will appear to thee a Question no
less ridiculous, than to ask one whose Eyes are open, How he knows the
Sun shines at Noon-day? And though this be the surest and most certain
Way to answer all Objections; yet by what is above written it may
appear, that the Mouths of all such Opposers as deny this Doctrine may
be shut, by unquestionable and unanswerable Reasons.
PROPOSITION III.
Concerning the SCRIPTURES.
_From these Revelations of the Spirit of God to the Saints have
proceeded the Scriptures of Truth, which contain_,
I. _A faithful Historical Account of the Actings of God’s People
in divers Ages; with many singular and remarkable Providences
attending them._
II. _A Prophetical Account of several Things, whereof some are already
past, and some yet to come._