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   Title: An Apology for the True Christian Divinity: Being an Explanation
   and Vindication of the Principles and Doctrines of the People Called
   Quakers
   Creator(s): Barclay, Robert (1648-1690)
   Print Basis: New York: Samuel Wood and Sons, 1827. 8th ed.
   Rights: Public Domain
   CCEL Subjects: All;
   LC Call no: BX7601
   LC Subjects:

   Christian Denominations

   Protestantism

   Post-Reformation

   Other Protestant denominations

   Friends. Society of Friends. Quakers
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    AN

APOLOGY

    FOR THE

  TRUE CHRISTIAN DIVINITY:

  BEING

  AN EXPLANATION AND VINDICATION

    OF

  THE PRINCIPLES AND DOCTRINES

    OF THE PEOPLE CALLED

  QUAKERS.



    WRITTEN IN LATIN AND ENGLISH

BY ROBERT BARCLAY,

      AND SINCE TRANSLATED INTO HIGH DUTCH, LOW DUTCH, FRENCH,

      AND SPANISH, FOR THE INFORMATION OF STRANGERS.


   FIRST STEREOTYPE EDITION, FROM THE EIGHTH LONDON EDITION.



   NEW YORK:
   PRINTED BY SAMUEL WOOD AND SONS
   No 261 PEARL STREET.
   FOR THE TRUSTEES OF OBADIAH BROWN'S BENEVOLENT FUND.
   1827.
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  INTRODUCTION

  TO THE PRESENT EDITION.

   The following brief account of the Author of the Apology, may not be
   uninteresting to the reader. It will tend to show that the tenour of
   his life corresponded with the holiness of his profession. It will also
   evince the high estimation in which his character and writings were
   held by his cotemporaries of the same religious faith. The truth of
   this last circumstance, has been called in question by some who have
   endeavoured to misrepresent the acknowledged faith of the Society, of
   which he was a bright and conspicuous ornament.

   Robert Barclay was born at Gordonstown, in the shire of Murray, in
   Scotland, the 23d of December, (the then tenth month,) 1648. He was the
   son of David Barclay, of whom Robert testifies, that he was a favoured
   and valuable Friend, and made a happy end. See Barclay's Works in
   folio, page 907.

   Robert received the rudiments of his education in his native country,
   and having attended the best schools there, he was sent to the Scots'
   College at Paris, of which his uncle Robert was rector. Here he made so
   great proficiency in his studies, as to gain the notice and praise of
   the masters of the college. In compliance with his mother's dying
   request, his father went to Paris, and returned with him home in 1664,
   when he was about sixteen years of age. His father, during his ab-
   sence, had embraced the principles of the Society of Friends, and
   Robert, when he had attained to the age of nineteen, being convinced of
   the truth of these principles, did not hesitate openly to profess them,
   and soon became a public advocate in what he believed to be the cause
   of truth; cheerfully submitting to the indignities and imprisonments
   which were often the lot of our early Friends. In his youth, and even
   in childhood, he appears to have been favoured with the visitations of
   Divine love, by the tendering influence of which, he was fitted and
   prepared for the duties lie was afterwards called to perform. For a
   particular account of these early religious impressions, the reader is
   referred to the Introduction to his treatise on Universal Love; and to
   the 7th section of the XIth Proposition of this work, pages 353-357.

   Among his other extensive labours, it may be stated, that in 1677, he
   accompanied George Fox, William Penn, and other Friends, in a religious
   visit to Holland, a service in which they were much united, as appears
   by George Fox's Journal, Vol. II. pages 235, 237.

   In 1686, by the solicitation of George Fox and other Friends, he came
   up to London, and remained there some time, actively employed in
   various ways on behalf of the Society.

   In 1690, he accompanied James Dickinson, in a religious visit to some
   parts of the north of Scotland, and soon after his return to his own
   house at Ury, he was seized with a fever, which in a short time put a
   period to his useful life, on the 3d of 8th mo. (now the 10th mo.) in
   his forty-second year.

   The estimation in which his character and writings were held by George
   Fox, who, in the Divine hand, was greatly instrumental in the founding
   and settlement of the Society of Friends, will appear from the
   following short, but comprehensive testimony, prefixed to the folio
   edition of Robert Barclays works; which being now rarely to be met
   with, the testimony is copied entire; trusting that the reader will not
   be so fastidious as to contemn the simplicity of style of this eminent
   and faithful servant.

   "A testimony concerning our dear brother in the Lord, Robert Barclay,
   who was a wise and faithful minister in Christ, and writ many precious
   books in the defence of the Truth, in English and Latin, and after
   translated into French and Dutch. He was a scholar and a man of great
   parts, and underwent many calumnies, slanders and reproaches, and
   sufferings, for the name of Christ: but the Lord gave him power over
   them all. He travelled often up and down Scotland, and in England, and
   in Holland, and Germany, and did good service for the Lord: and was a
   man of repute among men, and preacht the everlasting Gospel of Christ
   freely, turning people from darkness to light, and from the power of
   Satan to God. And his father was a noble man for the Lord and his
   truth, and died in the Lord. And after, when his son Robert had
   fulfilled his ministry and finished his testimony, he also died in the
   Lord, and is blessed, and at rest, and ceased from his labours, and his
   works follow him. Much more might be written concerning this faithful
   brother in the Lord, and pattern in the church of Christ; who was a man
   I very much loved for his labour in the truth: but I shall leave the
   rest to his countrymen; and the Lord raise up more faithful labourers
   in Christ Jesus, to stand in his place, and preserve his tender wife
   end children in the truth. Amen.

   The 13th of 9th mo. (now the 11th mo.) 1690."

   William Penn, in his excellent Preface to Robert Barclay's works,
   speaking of the Apology, says, "The book shows so much for us and
   itself too, that I need say the less; but recommend it to thy serious
   perusal, Reader, as that which may be instrumental, with God's
   blessing, to inform thy understanding, confirm thy belief, and comfort
   thy mind about the excellent things of God's kingdom."

   From the testimonies of George Fox, William Penn, Patrick Livingston,
   and Andrew Jaffrey, men who knew him well; and from his life and
   writings; the following character of Robert Barclay is faithfully
   delineated.

   "He was distinguished by strong mental powers, particularly by great
   penetration, and a sound and accurate judgment. His talents were much
   improved by a regular and classical education. It does not, however,
   appear that his superior qualifications produced that elation of mind,
   which is too often their attendant: he was meek, humble, and ready to
   allow others the merits they possessed. All his passions were under the
   most excellent government. Two of his intimate friends, in their
   character of him, declare, that they never knew him to be angry. He had
   the happiness of early perceiving the infinite superiority of religion
   to every other attainment; and Divine grace enabled him to dedicate his
   life and all that he possessed, to promote the cause of piety and
   virtue. For the welfare of his friends, he was sincerely and warmly
   concerned, and he travelled and wrote much, as well as suffered
   cheerfully, in support of the Society and the principles to which he
   had conscientiously attached himself. But this was not a blind and
   bigotted attachment. His zeal was tempered with charity; and he loved
   and respected goodness wherever he found it. His uncorrupted integrity
   and liberality of sentitiment, his great abilities, and the suavity of
   his disposition, gave him much interest with persons of rank and
   influence; and he employed it in a manner that marked the benevolence
   of his heart. He loved peace, and was often instrumental in settling
   disputes, and in producing reconciliation between contending parties.
   In the support and pursuit of what he believed to be right, he
   possessed great firmness of mind; which was early evinced in the pious
   and dutiful sentiments he expressed to his uncle, who tempted him by
   great offers to remain in France, against the desire of his father: "He
   is my father, (said he,) and he must be obeyed." All the virtues
   harmonize, and are connected with one another: this firm and resolute
   spirit in the prosecution of duty, was united with great sympathy and
   compassion towards persons in affliction and distress. They were
   consoled by his tenderness, assisted by his advice, and occasionally
   relieved by his bounty. His spiritual discernment and religious
   experience, directed by that Divine influence which he valued above all
   things, eminently qualified him to instruct the ignorant, to reprove
   the irreligious, to strengthen the feeble minded, to animate the
   advanced Christian to still greater degrees of virtue and holiness.

   In private life he was equally amiable. His conversation was cheerful,
   guarded, and instructive. He was a dutiful son, an affectionate and
   faithful husband, a tender and careful father, a kind and considerate
   master. Without exaggeration, it may be said, that piety and virtue
   were recommended by his example; and that though the period of his life
   was short, he had, by the aid of Divine grace, most wisely and happily
   improved it. He lived long enough to manifest in an eminent degree, the
   temper and conduct of a Christian, and the virtues and qualifications
   of a true minister of the Gospel."

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   Short account of the Life and Writings of Robert Barclay, published at
   Philadelphia, in 1805.

   Among Robert Barclay's other valuable works, are his "Catechism and
   Confession of Faith," first published in 1673; the "Anarchy of the
   Ranters," in 1677; and a treatise on "Universal Love," in 1777. The
   date of the address to King Charles II. prefixed to the Apology, shows
   that the first edition was published in 1675, in the 28th year of the
   Author's age, and this is corroborated by William Penn's Preface to
   Barclay's works, page 21, and by John Gough's History. From its first
   publication, it has received the unqualified approbation of the Society
   of Friends, as containing a just and correct exposition of their faith
   and principles. In reply to an inquiry of a Correspondent in the
   "Christian Observer," a periodical work published in London, in which
   some statements made by Leslie, (a writer against the society in early
   times,) have been discussed; Henry Tuke, a valued Friend, in England,
   since deceased, says, [see Christian Observer for 1804, vol. III. pages
   73, 74,] "The first publication of the work, (Barclay's Apology) was
   under the sanction of the Society; and it having passed through two or
   three editions in English, as well as some in other languages, before
   Leslie could have written the controverted passages, are circumstances
   which fix upon him a wilful misrepresentation of the Society. It may be
   proper to add, (he continues) that it was first printed in Latin; has
   since passed through eight editions in English, under the sanction of
   the Society, besides one printed in Dublin, and another at Birmingham,
   by Baskerville. It has likewise undergone three editions in German, two
   in Dutch, two in French, one in Spanish, and one in Danish; also a
   second edition in Latin. All or most of these in foreign languages,
   have likewise been at the direction and expense of the Society; and a
   year never elapses without a public recognition of the work by the
   Society at large, by reading over a list of books in their Annual
   Meetings, in order to consider of the republishing of such as are
   nearly out of print. Nor is this all; it is a book, as far as my
   knowledge extends, the only book which has been given by the Society to
   many of the public libraries in Europe, as well as to some sovereigns
   and ambassadors, for conveying a correct information of their
   principles, and for counteracting those misrepresentations with which
   adversaries, such as Leslie, have endeavoured to impress the public
   mind."

   By this account, it appears that to the time when H. Tuke wrote, 1804,
   twenty-one editions of the Apology had been published in Europe. Four
   or five editions of the work have also been printed in America. It has
   twice been published under the sanction of the Yearly Meeting of
   Friends in New England, viz. in 1728, when an edition of one thousand
   copies was printed, by the direction of the Meeting, under the care of
   a committee appointed for that purpose; and again in 1774, the printing
   of another edition having been proposed, it is stated in the minute
   then made, that the proposal was unanimously approved by the Meeting,
   and a Committee appointed to superintend the printing, and correct the
   press.

   Friends having thus, at different times, and in various parts of the
   world, united in their approbation of the work, this circumstance, it
   is thought, will be sufficient to convince a candid public, that as a
   Society, they have been uniform and consist- ent in their religious
   profession as to doctrine. This uniform sanction of the Society,
   together with the acknowledged piety of the author, as well as the
   intrinsic value of the work itself, will, it is confidently trusted,
   secure for it a candid perusal. The design of the author in its first
   publication, was undoubtedly, the promotion of the cause of Truth and
   Righteousness in the earth. If this great cause shall be further
   promoted by its more extensive circulation, the sincere desire of the
   present publishers will be realized.
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  TO

                                  CHARLES II.

KING OF GREAT BRITAIN,

    AND

THE DOMINIONS THEREUNTO BELONGING:

                                ROBERT BARCLAY,

   A servant of Jesus Christ, called of God to the Dispensation of the
   Gospel now again revealed, and, after a long and dark night of
   Apostacy, commanded to be preached to all nations, wisheth health and
   salvation.

   As the condition of kings and princes placeth them in a station more
   obvious to the view and observation of the world, than that of other
   men, of whom, as Cicero observes, neither any word or action can be
   obscure; so are those kings, during whose appearance upon the stage of
   this world it pleaseth the Great King of kings singularly to make known
   unto men the wonderful steps of his unsearchable providence, more
   signally observed, and their lives and actions more diligently
   remarked, and inquired into by posterity; especially if those things be
   such as not only relate to the outward transactions of this world, but
   also are signalized by the manifestation or revelation of the knowledge
   of God in matters spiritualand religious. These are the things that
   rendered the lives of Cyrus, Augustus Caesar, and Constantine the Great
   in former times, and of Charles the Fifth, and some other modern
   princes in these last ages, so considerable.

   But among all the transactions which it hath pleased God to permit, for
   the glory of his power, and the manifestation of his wisdom and
   providence, no age furnisheth us with things so strange and marvellous,
   whether with respect to matters civil or religious, as these that have
   fallen out within the compass of thy time; who, though thou be not yet
   arrived at the fiftieth year of thy age, hast yet been a witness of
   stranger things than many ages before produced. So that whether we
   respect those various troubles wherein thou foundest thyself engaged
   while scarce got out of thy infancy; the many different afflictions
   wherewith men of thy circumstances are often unacquainted; the strange
   and unparalleled fortune that befel thy father; thy own narrow escape,
   and banishment following thereupon, with the great improbability of thy
   ever returning, at least without very much pains and tedious
   combatings; or finally the incapacity thou wert under to accomplish
   such a design, considering the strength of those that had possessed
   themselves of thy throne, and the terror they had inflicted upon
   foreign states; and yet that, after all this, thou shouldest be
   restored without stroke of sword, the help or assistance of foreign
   states, or the contrivance and work of human policy; all these do
   sufficiently declare that it is the Lord's doing; which, as it is
   marvellous in our eyes, so it will justly be a matter of wonder and
   astonishment to generations to come; and may sufficiently serve, if
   rightly observed, to confute and confound that Atheism wherewith this
   age doth so much abound. As the vindication of the liberty of
   conscience (which thy father, by giving way to the importunate clamours
   of the clergy, the answering and fulfilling of whose unrighteous wills
   has often proved hurtful and pernicious to princes, sought in some part
   to restrain) was a great occasion of those troubles and revolutions; so
   the pretence of conscience was that which carried it on, and brought it
   to that pitch it came to. And though no doubt some that were engaged in
   that work designed good things, at least in the beginning, albeit
   always wrong in the manner they took to accomplish it, viz. by carnal
   weapons; yet so soon as they had tasted the sweets of the possessions
   of them they had turned out, they quickly began to do those things
   themselves for which they had accused others. For their hands were
   found full of oppression, and they hated the reproof of instruction,
   which is the way of life; and they evilly entreated the messengers of
   the Lord, and caused his prophets to be beaten and imprisoned, and
   persecuted his people, whom he had called and gathered out from among
   them, whom he had made to beat their swords into plough-shares, and
   their spears into pruning-hooks, and not to learn carnal war any more:
   but he raised them up, and armed them with spiritual weapons, even with
   his own Spirit and power, whereby they testified in the streets and
   highways, and public markets and synagogues, against the pride, vanity,
   lusts, and hypocrisy of that generation, who were righteous in their
   own eyes, though often cruelly entreated therefor: and they faithfully
   prophesied and foretold them of their judgment and downfal, which came
   upon them, as by several warnings and epistles delivered to Oliver and
   Richard Cromwell, the parliament, and other then powers, yet upon
   record, doth appear.

   And after it pleased God to restore thee, what oppressions, what
   banishments, and evil entreatings they have met with, by men pretending
   thy authority, and cloaking their mischief with thy name, is known to
   most men in this island; especially in England, where there is scarce a
   prison that hath not been filled with them, nor a judge before whom
   they have not been haled; though, they could never yet be found guilty
   of any thing that might deserve that usage. Therefore the sense of
   their innocency did no doubt greatly contribute to move thee, three
   years ago, to cause some hundreds of them to be set at liberty: for
   indeed their sufferings are singular, and obviously distinguishable
   from all the rest of such as live under thee in these two respects.

   First, In that among all the plots contrived by others against thee
   since thy return into Britain, there was never any, owned of that
   people, found or known to be guilty, (though many of them have been
   taken and imprisoned upon such kind of jealousies,) but were always
   found innocent and harmless, as became the followers of Christ; not
   coveting after, nor contending for, the kingdoms of this world, but
   subject to every ordinance of man, for conscience' sake.

   Secondly, In that in the hottest times of persecution, and the most
   violent prosecution of those laws made against meetings, being clothed
   with innocency, they have boldly stood to their testimony for God,
   without creeping into holes or corners, or once hiding themselves, as
   all other Dissenters have done; but daily met, according to their
   custom, in the public places appointed for that end; so that none of
   thy officers can say of them, that they have surprised them in a
   corner, overtaken them in a private conventicle, or catched them
   lurking in their secret chambers; nor needed they to send out spies to
   get them, whom they were sure daily to find in their open assemblies,
   testifying for God and his truth.

   By which those who have an eye to see, may observe their Christian
   patience and courage, constancy and suffering joined in one, more than
   in any other people that differ from them, or oppose them. And yet, in
   the midst of those troubles, thou canst bear witness, that as on the
   one part they never sought to detract from thee, or to render thee and
   thy government odious to the people, by nameless and scandalous
   pamphlets and libels; so on the other hand they have not spared to
   admonish, exhort, and reprove thee; and have faithfully discharged
   their consciences towards thee, without flattering words, as ever the
   true prophets in ancient times used to do to those kings and princes,
   under whose power violence and oppression was acted.

   And although it is evident by experience to be most agreeable both to
   divine truth and human policy, to allow every one to serve God
   according to their consciences, nevertheless those other sects, who for
   the most part durst not peep out in the times of persecution, while
   these innocent people stood bold and faithful, do now combine in a
   joint confederacy, notwithstanding all the former janglings and
   contentions among themselves, to render us odious; seeking unjustly to
   wrest our doctrine and words, as if they were both inconsistent with
   Christianity and civil society: so that to effectuate this their work
   of malice against us, they have not been ashamed to take the help, and
   commend the labours, of some invidious Socinians against us. So do
   Herod and Pontius Pilate agree to crucify Christ.

   But our practice, known to thee by good experience to be more
   consistent with Christianity and civil society, and the peace and
   welfare of this island, than that of those who thus accuse us, doth
   sufficiently guard us against this calumny; and we may indeed appeal to
   the testimony of thy conscience, as a witness for us in the face of the
   nations.

   These things moved me to present the world with a brief, but true
   account of this people's principles, in some short theological
   propositions; which, according to the will of God, proving successful,
   beyond my expectation, to the satisfaction of several, and to the
   exciting in many a desire of being farther informed concerning us, as
   being every where evil spoken of; and likewise meeting with public
   opposition by some, as such will always do, so long as the devil rules
   in the children of disobedience; I was thereby farther engaged, in the
   liberty of the Lord, to present to the world this apology of the truth
   held by those people: which, because of thy interest in them, and
   theirs in thee, as having first appeared, and mostly increased, in
   these nations under thy rule, I make bold to present unto thee.

   Thou knowest, and hast experienced their faithfulness towards their
   God, their patience in suffering, their peaceableness towards the king,
   their honesty, plainness and integrity in their faithful warnings and
   testimonies to thee; and if thou wilt allow thyself so much time as to
   read this, thou mayest find how consonant their principles are both to
   scripture, truth, and right reason. The simplicity of their behaviour,
   the generality of their condition, as being poor men and illiterate;
   the manner of their procedure, being without the wisdom and policy of
   this world; hath made many conclude them fools and madmen, and neglect
   them, as not being capable of reason. But though it be to them as their
   crown, thus to be esteemed of the wise, the great, and learned of this
   world, and though they rejoice to be accounted fools for Christ's sake;
   yet of late some, even such who in the world's account are esteemed
   both wise and learned, begin to judge otherwise of them, and find that
   they hold forth things very agreeable both to scripture, reason, and
   true learning.

   As it is inconsistent with the truth I bear, so it is far from me to
   use this epistle as an engine to flatter thee, the usual design of such
   works; and therefore I can neither dedicate it to thee, nor crave thy
   patronage, as if thereby I might have more confidence to present it to
   the world, or be more hopeful of its success. To God alone I owe what I
   have, and that more immediately in matters spiritual; and therefore to
   him alone, and to the service of his truth, I dedicate whatever work he
   brings forth in me; to whom only the praise and honour appertain, whose
   truth needs not the patronage of worldly princes; his arm and power
   being that alone by which it is propagated, established, and confirmed.
   But I found it upon my spirit to take occasion to present this book
   unto thee; that as thou hast been often warned by several of that
   people, who are inhabitants of England; so thou mayest not want a
   seasonable advertisement from a member of thy ancient kingdom of
   Scotland; and that thou mayest know, which I hope thou wilt have no
   reason to be troubled at, that God is raising up and increasing that
   people in this nation. And the nations shall also hereby know, that the
   truth we profess is not a work of darkness, nor propagated by stealth;
   and that we are not ashamed of the gospel of Christ, because we know it
   to be the power of God unto salvation; Rom 1:16 and that we are no ways
   so inconsistent with government, nor such disturbers of the peace, as
   our enemies, by traducing us, have sought to make the world believe we
   are: for which to thee I dare appeal, as a witness of our peaceableness
   and Christian patience.

   Generations to come shall not more admire that singular step of Divine
   Providence, in restoring thee to thy throne, without outward bloodshed,
   than they shall admire the increase and progress of this truth, without
   all outward help, and against so great opposition; which shall be none
   of the least things rendering thy memory remarkable. God hath done
   great things for thee; he hath sufficiently shown thee, that it is by
   him princes rule, and that he can pull down and set up at his pleasure.
   He hath often faithfully warned thee by his servants, since he restored
   thee to thy royal dignity, that thy heart might not wax wanton against
   him, to forget his mercies and providences towards thee; whereby he
   might permit thee to be soothed up, and lulled asleep in thy sins, by
   the flattering of court-parasites, who, by their fawning, are the ruin
   of many princes.

   There is no king in the world, who can so experimentally testify of
   God's providence and goodness; neither is there any who rules so many
   free people, so many true Christians: which thing renders thy
   government more honourable, thyself more considerable, than the
   accession of many nations, filled with slavish and superstitious souls.

   Thou hast tasted of prosperity and adversity; thou knowest what it is
   to be banished thy native country, to be over-ruled, as well as to
   rule, and sit upon the throne; and being oppressed, thou hast reason to
   know how hateful the oppressor is both to God and man: If after all
   these warnings and advertisements, thou dost not turn unto the Lord
   with all thy heart, but forget him, who remembered thee in thy
   distress, and give up thyself to follow lust and vanity; surely great
   will be thy condemnation.

   Against which snare as well as the temptation of those that may or do
   feed thee, and prompt thee to evil, the most excellent and prevalent
   remedy will be, to apply thyself to that Light of Christ, which shineth
   in thy conscience, which neither can nor will flatter thee, nor suffer
   thee to be at ease in thy sins; but doth and will deal plainly and
   faithfully with thee, as those that are followers thereof have also
   done.

   GOD Almighty, who hath so signally hitherto visited thee with his love,
   so touch and reach thy heart, ere the clay of thy visitation be
   expired, that thou mayest effectually turn to him, so as to improve thy
   place and station for his name. So wisheth, so prayeth,

   Thy faithful friend and subject,

   Robert Barclay.

   From Ury, in my native country
   of Scotland, the 26th of the
   month called November, in the
   year MDCLXXV.
     __________________________________________________________________

   R. B. Unto the Friendly Reader wisheth Salvation.

   FORASMUCH as that, which above all things I propose to myself, is to
   declare and defend the truth, for the service whereof I have given up
   and devoted myself, and all that is mine; therefore there is nothing
   which for its sake (by the help and assistance of God) I may not
   attempt. And in this confidence, I did some time ago publish certain
   propositions of divinity, comprehending briefly the chief principles
   and doctrines of truth; which appearing not unprofitable to some, and
   being beyond my expectation well received by many, though also opposed
   by some envious ones, did so far prevail, as in some part to remove
   that false and monstrous opinion, which lying fame, and the malice of
   our adversaries, had implanted in the minds of some, concerning us and
   our doctrines.

   In this respect it seemed to me not fit to spare my pains and labour;
   and therefore, being actuated by the same Divine Spirit, and the like
   intention of propagating the truth, by which I published the
   propositions themselves, I judged it meet to explain them somewhat more
   largely at this time, and defend them by certain arguments.

   Perhaps my method of writing may seem not only different, but even
   contrary, to that which is commonly used by the men called divines,
   with which I am not concerned: inasmuch as I confess myself to be not
   only no imitator and admirer of the school-men, but an opposer and
   despiser of them as such, by whose labour I judge the Christian
   religion to be so far from being bettered, that it is rather destroyed.
   Neither have I sought to accommodate this my work to itching ears, who
   desire rather to comprehend in their heads the sublime notions of
   truth, than to embrace it in their hearts: for what I have written
   comes more from my heart than from my head; what I have heard with the
   ears of my soul, and seen with my inward eyes, and my hands have
   handled of the Word of Life, and what hath been inwardly manifested to
   me of the things of God, that do I declare; not so much regarding the
   eloquence and excellency of speech, as desiring to demonstrate the
   efficacy and operation of truth; and if I err sometimes in the former,
   it is no great matter; for I act not here the Grammarian, or the
   Orator, but the Christian; and therefore in this I have followed the
   certain rule of the Divine Light, and of the Holy Scriptures.

   And to make an end; what I have written, is written not to feed the
   wisdom and knowledge, or rather vain pride of this world, but to starve
   and oppose it, as the little preface prefixed to the propositions doth
   show; which, with the title of them, is as followeth.
     __________________________________________________________________

THESES THEOLOGICAE.

   ======

  TO

                                  THE CLERGY,

   OF WHAT SORT SOEVER,

  UNTO WHOSE HANDS THESE MAY COME;

   BUT MORE PARTICULARLY

   To the Doctors, Professors, and Students of Divinity in the
   Universities and Schools of Great Britain, whether Prelatical,
   Presbyterian, or any other;

   ROBERT BARCLAY,

   A Servant of the Lord God, and one of those who in derision are called
   Quakers, wisheth unfeigned Repentance, unto the Acknowledgment of the
   Truth.

   Friends,

   Unto you these following propositions are offered; in which, they being
   read and considered in the fear of the Lord, you may perceive that
   simple, naked truth, which man by his wisdom hath rendered so obscure
   and mysterious, that the world is even burthened with the great and
   voluminous tractates which are made about it, and by their vain
   jangling and commentaries, by which it is rendered a hundred-fold more
   dark and intricate than of itself it is: which great learning, (so
   accounted of,) to wit, your school-divinity, (which taketh up almost a
   man's whole life-time to learn,) brings not a whit nearer to God,
   neither makes any man less wicked, or more righteous than he was.
   Therefore hath God laid aside the wise and learned, and the disputers
   of this world; and hath chosen a few despicable and unlearned
   instruments, (as to letter-learning,) as he did fishermen of old, to
   publish his pure and naked truth, and to free it of those mists and
   fogs wherewith the clergy hath clouded it, that the people might admire
   and maintain them. And among several others, whom God bath chosen to
   make known these things, (seeing I also have received, in measure,
   grace to be a dispenser of the same Gospel,) it seemed good unto me,
   according to my duty, to offer unto you these propositions; which,
   though short, yet are weighty, comprehending much, and declaring what
   the true ground of knowledge is, even of that knowledge which leads to
   Life Eternal; which is here witnessed of, and the testimony thereof
   left unto the Light of Christ in all your consciences.

   Farewell.

   R. B.
     __________________________________________________________________

THE FIRST PROPOSITION.

   Concerning the true Foundation of Knowledge.

   Seeing the height of all happiness is placed in the true knowledge of
   God, (This is life eternal, to know thee the only true God, and Jesus
   Christ whom thou has sent,) [1] the true and right understanding of
   this foundation and ground of knowledge, is that which is most
   necessary to be known and believed in the first place.
     __________________________________________________________________

   [1] John xvii. 3.
     __________________________________________________________________

THE SECOND PROPOSITION.

   Concerning Immediate Revelation.

   Seeing no man knoweth the Father but the Son, and he to whom the Son
   revealeth him; [2] and seeing the revelation of the Son is in and by
   the Spirit; therefore the testimony of the Spirit is that alone by
   which the true knowledge of God hath been, is, and can be only
   revealed; who as, by the moving of his own Spirit, he converted the
   chaos of this world into that wonderful order wherein it was in the
   beginning, and created man a living soul, to rule and govern it, so by
   the revelation of the same Spirit he hath manifested himself all along
   unto the sons of men, both patriarchs, prophets, and apostles; which
   revelations of God by the Spirit, whether by outward voices, and
   appearances, dreams, or inward objective manifestations in the heart,
   were of old the formal object of their faith, and remain yet so to be;
   since the object of the saints' faith is the same in all ages, though
   set forth under divers administrations. Moreover, these divine inward
   revelations, which we make absolutely necessary for the building up of
   true faith, neither do nor can ever contradict the outward testimony,
   of the scriptures, or right and sound reason. Yet from hence it will
   not follow, that these divine revelations are to be subjected to the
   examination, either of the outward testimony of the scriptures, or of
   the natural reason of man, as to a more noble or certain rule or
   touchstone: for this divine revelation, and inward illumination, is
   that which is evident and clear of itself, forcing, by its own evidence
   and clearness, the well-disposed understanding to assent, irresistibly
   moving the same thereunto; even as the common principles of natural
   truths move and incline the mind to a natural assent: as, that the
   whole is greater than its part; that two contradictory sayings cannot
   be both true, nor both false; which is also manifest, according to our
   adversaries' principle, who (supposing the possibility of inward divine
   revelations) will nevertheless confess with us, that neither scripture
   nor sound reason will contradict it: and yet it will not follow,
   according to them, that the scripture, or sound reason, should be
   subjected to the examination of the divine revelations in the heart.
     __________________________________________________________________

   [2] Mat. xi. 27.
     __________________________________________________________________

THE THIRD PROPOSITION.

   Concerning the Scriptures.

   From these revelations of the Spirit of God to the saints, have
   proceeded the scriptures of truth, which contain, 1. A faithful
   historical account of the actings of God's people in divers ages, with
   many singular and remarkable providences attending them. 2. A
   prophetical account of several things, whereof some are already past,
   and some yet to come. 3. A full and ample account of all the chief
   principles of the doctrine of Christ, held forth in divers precious
   declarations, exhortations, and sentences, which, by the moving of
   God's Spirit, were at several times, and uponsundry occasions, spoken
   and written unto some churches and their pastors: nevertheless, because
   they are only a declaration of the fountain, and not the fountain
   itself, therefore they are not to be esteemed the principal ground of
   all truth and knowledge, nor yet the adequate primary rule of faith and
   manners. Nevertheless, as that which giveth a true and faithful
   testimony of the first foundation, they are and may be esteemed a
   secondary rule, subordinate to the Spirit, from which they have all
   their excellency and certainty; for as by the inward testimony of the
   Spirit we do alone truly know them, so they testify, that the Spirit is
   that guide by which the saints, are led into all truth: [3] therefore,
   according to the scriptures, the Spirit is the first and principal
   leader. And seeing we do therefore receive and believe the scriptures,
   because they proceeded from the Spirit; therefore also the Spirit is
   more originally and principally the rule, according to that received
   maxim in the schools, Propter quod unumquodque est tale, illud ipsum
   est magis tale. Englished thus: That for which, a thing is such, that
   thing itself is more such.
     __________________________________________________________________

   [3] John xvi. 13. Rom. viii. 14.
     __________________________________________________________________

THE FOURTH PROPOSITION.

   Concerning the Condition of Man in the Fall.

   All Adam's posterity (or mankind) both Jews and Gentiles, [4] as to the
   first Adam or earthly man, is fallen, degenerated, and dead, deprived
   of the sensation or feeling of this inward testimony or seed of God,
   and is subject unto the power, nature, and seed of the serpent, which
   he sows in men's hearts, while they abide in this natural and corrupted
   state; from whence it comes, that not their words and deeds only, but
   all their imaginations are evil perpetually in the sight of God, as
   proceeding from this depraved and wicked seed. Man therefore, as he is
   in this state, can know nothing aright; yea, his thoughts and
   conceptions concerning God and things spiritual, until he be disjoined
   from this evil seed, and united to the divine light, are unprofitable
   both to himself and others: hence are rejected the Socinian and
   Pelagian errors, in exalting a natural light; as also of the Papists,
   and most Protestants, who affirm, That man, without the true grace of
   God, may be a true minister of the gospel. Nevertheless, this seed is
   not imputed to infants, until by transgression they actually join
   themselves therewith; for they are by nature the children of wrath, who
   walk according to the power of the prince of the air. [5]
     __________________________________________________________________

   [4] Rom. v. 12, 15.

   [5] Eph. ii. 1.
     __________________________________________________________________

FIFTH AND SIXTH PROPOSITIONS.

   Concerning the Universal Redemption by Christ, and also the Saving and
   Spiritual Light, wherewith every man is enlightened.
     __________________________________________________________________

THE FIFTH PROPOSITION.

   God, out of his infinite love, who delighteth not in the death of a
   sinner, but that all should live and be saved, hath so loved the world,
   that he hath given his only Son a light, that whosoever believeth in
   him should be saved; who enlighteneth every man that cometh into the
   world, and maketh manifest all things that are reproveable, and
   teacheth all temperance, righteousness, and godliness: [6] and this
   light enlighteneth the hearts of all in a day, [7] in order to
   salvation, if not resisted: nor is it less universal than the seed of
   sin, being the purchase of his death, who [8]
     __________________________________________________________________

   [6] Ezek. xviii. 23., Isa. xlix. 6., John iii. 16. & i. 9., Tit. ii.
   11., Eph. v. 13., Heb. ii. 9.

   [7] Pro tempore, for a time.

   [8] tasted death for every man; for as in Adam all die, even so in
   Christ shall all be made alive.">1 Cor. iv. 22.
     __________________________________________________________________

THE SIXTH PROPOSITION.

   According to which principle (or hypothesis) all the objections against
   the universality of Christ's death are easily solved; neither is it
   needful to recur to the ministry of angels, and those other miraculous
   means, which, they say, God makes use of, to manifest the doctrine and
   history of Christ's passion, unto such who (living in those places of
   the world where the outward preaching of the gospel is unknown) have
   well improved the first and common grace; for hence it well follows,
   that as some of the old philosophers might have been saved, so also may
   now some (who by providence are cast into those remote parts of the
   world, where the knowledge of the history is wanting) be made partakers
   of the divine mystery, if they receive and resist not that grace, a
   manifestation whereof is given to every man to profit withal. [9] This
   certain doctrine then being received (to wit) that there is an
   evangelical and saving light and grace in all, the universality of the
   love and mercy of God towards mankind (both in the death of his beloved
   Son, the Lord Jesus Christ, and in the manifestation of the light in
   the heart) is established and confirmed against all the objections of
   such as deny it. Therefore Christ hath tasted death for every man; [10]
   not only for all kinds of men, as some vainly talk, but for every one,
   of all kinds; the benefit of whose offering is not only extended to
   such, who have the distinct outward knowledge of his death and
   sufferings, as the same is declared in the scriptures, but even unto
   those who are necessarily excluded from the benefit of this knowledge
   by some inevitable accident; which knowledge we willingly confess to be
   very profitable and comfortable, but not absolutely needful unto such,
   from whom God himself hath with-held it; yet they may be made partakers
   of the mystery of his death (though ignorant of the history) if they
   suffer his seed and light (enlightening their hearts) to take place (in
   which light, communion with the Father and Son is enjoyed) so as of
   wicked men to become holy, and lovers of that power, by whose inward
   and secret touches they feel themselves turned from the evil to the
   good, and learn to do to others as they would be done by; in which
   Christ himself affirms all to be included. As they then have falsely
   and erroneously taught, who have denied Christ to have died for all
   men; so neither have they sufficiently taught the truth, who affirming
   him to have died for all, have added the absolute necessity of the
   outward knowledge thereof, in order to the obtaining its saving effect;
   among whom the Remonstrants of Holland have been chiefly wanting, and
   many other assertors of Universal redemption, in that they have not
   placed the extent of this salvation in that divine and evangelical
   principle of light and life, wherewith Christ hath enlightened every
   man that comes into the world, which is excellently and evidently held
   forth in these scriptures, Gen. vi. 3.
   Deut. xxx. 14.
   John i. 7, 8, 9.
   Rom. x. 8.
   Tit. ii. 11.
     __________________________________________________________________

   [9] 1 Cor. xiii. 7.

   [10] Heb. ii. 9.
     __________________________________________________________________
     __________________________________________________________________

THE SEVENTH PROPOSITION.

   Concerning Justification.

   As many as resist not this light, but receive the same, in them is
   produced an holy, pure, and spiritual birth, bringing forth holiness,
   righteousness, purity, and all these other blessed fruits which are
   acceptable to God; by which holy birth (to wit, Jesus Christ formed
   within us, and working his works in us) as we are sanctified, so are we
   justified in the sight of God, according to the apostle's words, [11]
   But ye are washed, but ye are sanctified, but ye are justified in the
   name of the Lord Jesus, and by the Spirit of our God. Therefore it is
   not by our works wrought in our will, nor yet by good works, considered
   as of themselves, but by Christ, who is both the gift and the giver,
   and the cause producing the effects in us; who, as he hath reconciled
   us while we were enemies, doth also in his wisdom save us, and justify
   us after this manner, as with the same apostle elsewhere, According to
   his mercy he saved us, by the washing of regeneration, and the renewing
   of the Holy Ghost. [12]
     __________________________________________________________________

   [11] 1 Cor. vi. 11.

   [12] Tit. iii. 5.
     __________________________________________________________________

THE EIGHTH PROPOSITION.

   Concerning Perfection.

   In whom this holy and pure birth is fully brought forth, the body of
   death and sin comes to be crucified and removed, and their hearts
   united and subjected unto the truth, so as not to obey any suggestion
   or temptation of the evil one, but to be free from actual sinning, and
   transgressing of the law of God, and in that respect perfect. Yet doth
   this perfection still admit of a growth; and there remaineth a
   possibility of sinning, where the mind doth not most diligently and
   watchfully attend unto the Lord. [13]
     __________________________________________________________________

   [13] Rom. vi. 14., Id. viii. 13., Id. vi. 2.,18. 1 John iii. 6.
     __________________________________________________________________

THE NINTH PROPOSITION.

   Concerning Perseverance, and the possibility of falling from Grace.

   Although this gift, and inward grace of God, be sufficient to work out
   salvation, yet in those in whom it is resisted, it both may and doth
   become their condemnation. Moreover, in whom it hath wrought in part,
   to purify and sanctify them, in order to their further perfection, by
   disobedience such may fall from it, and turn it to wantonness, making
   shipwreck of faith; and after having tasted of the heavenly gift, and
   been made partakers of the Holy Ghost, again fall away. [14] Yet such
   an increase and stability in the truth may in this life, be attained,
   from which there cannot be a total apostacy.
     __________________________________________________________________

   [14] 1 Tim. i. 6., Heb. vi. 4, 5, 6.
     __________________________________________________________________

THE TENTH PROPOSITION.

   Concerning the Ministry.

   As by this gift, or light of God, all true knowledge in things
   spiritual is received and revealed; so by the same, as it is manifested
   and received in the heart by the strength and power thereof; every true
   minister of the gospel is ordained, prepared and supplied in the work
   of the ministry: and by the leading, moving, and drawing hereof, ought
   every evangelist and Christian pastor to be led and ordered in his
   labour and work of the gospel, both as to the place where, as to the
   persons to whom, and as to the times when he is to minister. Moreover,
   those who have this authority may and ought to preach the gospel,
   though without human commission or literature; as on the other hand,
   those who want the authority of this divine gift, however learned or
   authorized by the commissions of men and churches, are to be esteemed
   but as deceivers, and not true ministers of the gospel. Also, who have
   received this holy and unspotted gift, as they have freely received, so
   are they freely to give, [15] without hire or bargaining, far less to
   use it as a trade to get money by it: yet if God hath called any from
   their employments, or trades, by which they acquire their livelihood,
   it may be lawful for such (according to the liberty which they feel
   given them in the Lord) to receive such temporals (to wit, what may be
   needful to them for meat and clothing) as are freely given them by
   those to whom they have communicated spirituals.
     __________________________________________________________________

   [15] Mat. x. 8.
     __________________________________________________________________

THE ELEVENTH PROPOSITION.

   Concerning Worship.

   All true and acceptable worship to God is offered in the inward and
   immediate moving and drawing of his own Spirit, which is neither
   limited to places, times, or persons; for though we be to worship him
   always, in that we are to fear before him, yet as to the outward
   signification thereof in prayers, praises, or preachings, we ought not
   to do it where and when we will, but where and when we are moved
   thereunto by the secret inspirations of his Spirit in our hearts, which
   God heareth and accepteth of, and is never wanting to move us
   thereunto, when need is, of which he himself is the alone proper judge.
   All other worship then, both praises, prayers, and preachings, which
   man sets about in his own will, and at his own appointment, which he
   can both begin and end at his pleasure, do or leave undone as himself
   sees meet, whether they be a prescribed form, as a liturgy, or prayers
   conceived extemporarily, by the natural strength and faculty of the
   mind, they are all but superstitions, will-worship, and abominable
   idolatry in the sight of God; which are to be denied, rejected, and
   separated from, in this day of his spiritual arising: however it might
   have pleased him (who winked at the times of ignorance, with respect to
   the simplicity and integrity of some, and of his own innocent seed,
   which lay as it were buried in the hearts of men, under the mass of
   superstition) to blow upon the dead and dry bones, and to rake some
   breathings, and answer them, and that until the day should more clearly
   dawn and break forth. [16]
     __________________________________________________________________

   [16] Ezek. 13., Mat. x. 20, Acts ii. 4.; xviii. 5., John iii. 6.; iv.
   21., Jude xix., Acts xvii. 23.
     __________________________________________________________________

THE TWELFTH PROPOSITION.

   Concerning Baptism.

   As there is one Lord and one faith, so there is one baptism; which is
   not the putting away of the filth of the flesh, but the answer of a
   good conscience before God, by the resurrection of Jesus Christ. [17]
   And this baptism is a pure and spiritual thing, to wit, the baptism of
   the spirit and fire, by which we are buried with him, that being washed
   and purged from our sins, we may walk in newness of life; [18] of which
   the baptism of John was a figure, which was commanded for a time, and
   not to continue forever. As to the baptism of infants, it is a mere
   human tradition, for which neither precept nor practice is to be found
   in all the scripture.
     __________________________________________________________________

   [17] Eph. iv. 5., 1 Pet. iii. 21, Rom. vi. 4., Gal. iii. 27., Col. ii.
   12., John iii. 30.

   [18] 1 Cor. i. 17.
     __________________________________________________________________

THE THIRTEENTH PROPOSITION.

   Concerning the Communion, or Participation of the Body and Blood of
   Christ.

   The communion, of the body and blood of Christ is inward and spiritual,
   [19] which is the participation of his flesh and blood, by which the
   inward man [20] is daily nourished in the hearts of those in whom
   Christ dwells; of which things the breaking of bread by Christ with his
   disciples was a figure, which they even used in the church for a time,
   who had received the substance, for the cause of the weak; even as
   abstaining from things strangled and from blood; the washing one
   another's feet; and the anointing of the sick with oil; all which are
   commanded with no less authority and solemnity than the former; yet
   seeing they are but the shadows of better things, they cease in such as
   have obtained the substance. [21]
     __________________________________________________________________

   [19] 1 Cor. x. 16, 17.

   [20] John vi. 32, 33, 35., 1 Cor. v. 8.

   [21] Acts xv. 20., John xiii. 14, James v. 14
     __________________________________________________________________

THE FOURTEENTH PROPOSITION.

   Concerning the Power of the Civil Magistrate, in matters purely
   Religious, and pertaining to the Conscience.

   Since God hath assumed to himself the power and dominion of the
   conscience, who alone can rightly instruct and govern it, therefore it
   is not lawful for any whatsoever, by virtue of any authority or
   principality they bear in the government of this world, to force the
   consciences of others; and therefore all killing, banishing, fining,
   imprisoning, and other such things, which men are afflicted with, for
   the alone exercise of their conscience, or difference in worship or
   opinion, proceedeth from the spirit of Cain, the murderer, and is
   contrary to the truth; provided always, that no man, under the pretence
   of conscience, prejudice his neighbour in his life or estate; or do any
   thing destructive to, or inconsistent with human society; in which case
   the law is for the transgressor, and justice to be administered upon
   all, without respect of persons. [22]
     __________________________________________________________________

   [22] Luk ix. 55, 56., Mat. vii. 12, 29., Tit. iii. 10.
     __________________________________________________________________

THE FIFTEENTH PROPOSITION.

   Concerning Salutations and Recreations, &c.

   [23] Seeing the chief end of all religion is to redeem man from the
   spirit and vain conversation of this world and to lead into inward
   communion with God, before whom, if we fear always, we are accounted
   happy; therefore all the vain customs and habits thereof, both in word
   and deed, are to be rejected and forsaken by those who come to this
   fear; such as the taking off the hat to a man, the bowings and
   cringings of the body, and suchother salutations of that kind, with all
   the foolish and superstitious formalities attending them; all which man
   has invented in his degenerate state, to feed his pride in the vain
   pomp and glory of this world; as also the unprofitable plays, frivolous
   recreations, sportings and gamings, which are invented to pass away the
   precious time, and divert the mind from the witness of God in the
   heart, and from the living sense of his fear, and from that evangelical
   Spirit wherewith Christians ought to be leavened, and which leads into
   sobriety, gravity, and godly fear; in which, as we abide, the blessing
   of the Lord is felt to attend us in those actions in which we are
   necessarily engaged, in order to the taking care for the sustenance of
   the outward man.
     __________________________________________________________________

   [23] Eph. v. 11., 1 Pet. i. 14., John v. 44., Jer. x. 3., Acts x. 26.,
   Mat. xv. 13., Col. ii. 8.
     __________________________________________________________________
     __________________________________________________________________

   AN

   APOLOGY

   FOR THE

   TRUE CHRISTIAN DIVINITY.

   ____________________________
     __________________________________________________________________

   PROPOSITION I.

   Concerning the true Foundation of Knowledge.

   Seeing the height of all happiness is placed in the true knowledge of
   God, (This is life eternal, to know thee the only true God, and Jesus
   Christ whom thou hast sent,) the true and right understanding of this
   foundation and ground of knowledge, is that which is most necessary to
   be known and believed in the first place. [24]

   HE that desireth to acquire any art or science, seeketh first those
   means by which that art or science is obtained. If we ought to do so in
   things natural and earthly, how much more then in spiritual? In this
   affair then should our inquiry be the more diligent, because he that
   errs in the entrance is not so easily brought back again into the right
   way; he that misseth his road from the beginning of his journey, and is
   deceived in his first marks, at his first setting forth, the greater
   his mistake is, the more difficult will be his entrance into the right
   way.

   [25] Thus when a man first proposeth to himself the knowledge of God,
   from a sense of his own unworthiness, and from the great weariness of
   his mind, occasioned by the secret checks of his con-science, and the
   tender, yet real glances of God's light upon his heart; the earnest
   desires he has to be redeemed from his present trouble, and the fervent
   breathings he has to be eased of his disordered passions and lusts, and
   to find quietness and peace in the certain knowledge of God, and in the
   assurance of his love and good-will towards him, make his heart tender,
   and ready to receive any impression; and so (not having then a distinct
   discerning) through forwardness embraceth any thing that brings present
   ease. If either through the reverence he bears to certain persons, or
   from the secret inclination to what doth comply with his natural
   disposition, he fall upon any principles or means, by which he
   apprehends he may come to know God, and so doth centre himself, it will
   be hard to remove him thence again, how wrong soever they may be: for
   the first anguish being over, he becomes more hardy; and the enemy
   being near, creates a false peace, and a certain confidence, which is
   strengthened by the mind's unwillingness to enter again into new
   doubtfulness, or the former anxiety of a search.

   [26] This is sufficiently verified in the example of the Pharisees and
   Jewish Doctors, who most of all resisted Christ, disdaining to be
   esteemed ignorant; for this vain opinion they had of their knowledge
   hindered them from the true knowledge; and the mean people, who were
   not so much pre-occupied with former principles, nor conceited of their
   own knowledge, did easily believe. Wherefore the Pharisees upbraid
   them, saying, Have any of the Rulers or Pharisees believed on him? But
   this people, which know not the law, are accursed. [27] This is also
   abundantly proved by the experience of all such, as being secretly
   touched with the call of God's grace unto them, do apply themselves to
   false teachers, where the remedy proves worse than the disease; because
   instead of knowing God, or the things relating totheir salvation
   aright, they drink in wrong opinions of him; from which it is harder to
   be disentangled, than while the soul remains a blank, or Tabula rasa.
   For they that conceit themselves wise, are worse to deal with than they
   that are sensible of their ignorance. Nor hath it been less the device
   of the devil, the great enemy of mankind, to persuade men into wrong
   notions of God, than to keep them altogether from acknowledging him;
   the latter taking with few, because odious; but the other having been
   the constant ruin of the world: for there hath scarce been a nation
   found, but hath had some notions or other of religion; so that not from
   their denying any Deity, but from their mistakes and misapprehensions
   of it, hath proceeded all the idolatry and superstition of the world;
   yea, hence even atheism itself hath proceeded: for these many and
   various opinions of God and religion, being so much mixed with the
   guessings and uncertain judgments of men, have begotten in many the
   opinion, That there is no God at all. This, and much more that might be
   said, may show how dangerous it is to miss in this first step: All that
   come not in by the right door, are accounted as thieves and robbers.

   Again, how needful and desirable that knowledge is, which brings life
   eternal, Epictetus showeth, [28] saying excellently well, cap. 38. ithi
   hoti to Kuriotaton, &c. Know, that the main foundation of piety is
   this, to have orthas hupolepseis, right opinions and apprehensions of
   God.

   This therefore I judged necessary, as a first principle, in the first
   place, to affirm; and I suppose will not need much farther explanation
   or defence, as being generally acknowledged by all (and in these things
   that are without controversy I love to be brief) as that which will
   easily commend itself to every man's reason and conscience; and
   therefore I shall proceed to the next proposition; which,though it be
   nothing less certain, yet by the malice of satan, and ignorance of
   many, comes far more under debate.
     __________________________________________________________________

   [24] John xvii. 3

   [25] The way to the true knowledge of God

   [26] Jewish Doctors and Pharisees resist Christ.

   [27] John vii. 48, 49

   [28] Epictetus
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   PROPOSITION II.

   Of Immediate Revelation.

   [29] Seeing no man knoweth the Father but the Son, and he to whom the
   Son revealeth him; and seeing the revelation of the Son is in and by
   the Spirit; therefore the testimony of the Spirit is that alone by
   which the true knowledge of God hath been, is, and can be only
   revealed; who as, by the moving of his own Spirit, he disposed the
   chaos of this world into that wonderful order in which it was in the
   beginning, and created man a living soul, to rule and govern it, so by
   the revelation of the same Spirit he hath manifested himself all along
   unto the sons of men, both patriarchs, prophets, and apostles; which
   revelations of God by the Spirit, whether by outward voices and
   appearances, dreams, or inward objective manifestations in the heart,
   were of old the formal object of their faith, and remain yet so to be;
   since the object of the saints' faith is the same in all ages, though
   held forth under divers administrations. Moreover, these divine inward
   revelations, which we make absolutely necessary for the building up of
   true faith, neither do nor can ever contradict the outward testimony of
   the scriptures, or right and sound reason. Yet from hence it will not
   follow, that these divine revelations are to be subjected to the test,
   either of the outward testimony of the scriptures, or of the natural
   reason of man, as to a more noble or certain rule and touchstone; for
   this divine revelation, and inward illumination, is that which is
   evident and clear of itself, forcing, by its own evidence and
   clearness, the well-disposed understanding to assent, irresistibly
   moving the same thereunto, even as the common principles of natural
   truths do move and incline the mind to a natural assent: as, that the
   whole is greater than its part; that two contradictories can neither be
   both true, nor both false.

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

   [31] For the better understanding then of this proposition, we do
   distinguish betwixt the certain knowledge of God, and the uncertain;
   betwixt the spiritual knowledge and the literal; the saving
   heart-knowledge, and the soaring airy head-knowledge. The last, we
   confess, may be divers ways obtained; but the first, by no other way
   than the inward immediate manifestation and revelation of God's Spirit,
   shining in and upon the heart, enlightening and opening the
   understanding.

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

   The certainty of which truth is such, that it hath been acknowledged by
   some of the most refined and famous of all sorts of professors of
   Christianity in all ages; who being truly upright-hearted, and earnest
   seekers of the Lord, (however stated under the disadvantages and
   epidemical errors of their several sects or ages,) the true seed in
   them hath been answered by God's love, who hath had regard to the good,
   and hath had of his elect ones among all; who finding a distaste and
   disgust in all other outward means, even in the very principles and
   precepts more particularly relative to their own forms and societies,
   have at last concluded, with one voice, that there was no true
   knowledge of God, but that which is revealed inwardly by his own
   Spirit. Whereof take these following testimonies of the ancients.

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

   [33] 2. "There is a difference (saith Clemens Alexandrinus) betwixt
   that which any one saith of the truth, and that which the truth itself,
   interpreting itself, saith. A conjecture of truth differeth from the
   truth itself; a similitude of a thing differeth from the thing itself;
   it is one thing that is acquired by exercise and discipline; and
   another thing which, by power and faith." Lastly, the same Clemens
   saith, "Truth is neither hard to be arrived at, nor is it impossible to
   apprehend it; for it is most nigh unto us, even in our houses, as the
   most wise Moses hath insinuated." [34]

   [35] 3. "How is it (saith Tertullian) that since the devil always
   worketh, and stirreth up the mind to iniquity, that the work of God
   should either cease, or desist to act? Since for this end the Lord did
   send the Comforter, that because human weakness could not at once bear
   all things, knowledge might be by little and little directed, formed,
   and brought to perfection, by the holy Spirit, that vicar of the Lord.
   I have many things yet (saith he) to speak unto you, but ye cannot as
   yet bear them; but when that Spirit of truth shall come, he shall lead
   you into all truth, and shall teach you these things that are to come.
   But of this his work we have spoken above. What is then the
   administration of the Comforter, but that discipline be directed, and
   the scriptures revealed? &c."

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

   [37] 5. "So great things (saith Athanasius) doth our Saviour daily: he
   draws unto piety, persuades unto virtue, teaches immortality, excites
   to the desire of heavenly things, reveals the knowledge of the Father,
   inspires power against death, and shows himself unto every one."

   [38] 6. Gregory the Great, upon these words [He shall teach you all
   things] saith, "That unless the same Spirit is present in the heart of
   the hearer, in vain is the discourse of the doctor; let no man then
   ascribe unto the man that teacheth, what he understands from the mouth
   of him that speaketh; for unless he that teacheth be within, the tongue
   of the doctor, that is without, laboureth in vain."

   [39] 7. Cyrillus Alexandrinus plainly affirmeth, "That men know that
   Jesus is the Lord by the holy Ghost, no otherwise, than they who taste
   honey know that it is sweet, even by its proper quality."

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

   This was the very basis, and main foundation, upon which the primitive
   reformers built.

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

   [42] Philip Melancthon, in his annotations upon John vi. "Those who
   hear only an outward and bodily voice, hear the creature; but God is a
   Spirit, and is neither discerned, nor known, nor heard, but by the
   Spirit; and therefore to hear the voice of God, to see God, is to know
   and hear the Spirit. [43] By the Spirit alone God is known and
   perceived. Which also the more serious to this day do acknowledge, even
   all such who satisfy themselves not with the superficies of religion,
   and use it not as a cover or art. Yea, all those who apply themselves
   effectually to Christianity, and are not satisfied until they have
   found its effectual work upon their hearts, redeeming them from sin, do
   feel that no knowledge effectually prevails to the producing of this,
   but that which proceeds from the warm influence of God's Spirit upon
   the heart, and from the comfortable shining of his light upon their
   understanding."

   [44] And therefore to this purpose a modern author, viz. Dr. Smith of
   Cambridge, in his select discourses, saith well; " To seek our divinity
   merely in books and writings, is to seek the living among the dead; we
   do but in vain many times seek God in these, where his truth is too
   often not so much enshrined as entombed. Intra te quoere Deum, Seek God
   within thine own soul. He is best discerned noera epaphe (as Plotinus
   phraseth it) by an intellectual touch of him. We must see with our
   eyes, and hear with our ears, and our hands must handle the word of
   life, (to express it in St. John's words,) hesi kai psuches haithesis
   tis, &c. The soul itself hath its sense as well as the body. And
   thereforeDavid, when he would teach us to know what the divine goodness
   is, calls not for speculation, but sensation: Taste, and see how good
   the Lord is. That is not the best and truest knowledge of God which is
   wrought out by the labour and sweat of the brain, but that which is
   kindled within us, by an heavenly warmth in our hearts." And again:
   "There is a knowing of the truth as it is in Jesus, as it is in a
   Christ-like nature; as it is in that sweet, mild, humble, and loving
   Spirit of Jesus, which spreads itself, like a morning sun, upon the
   souls of good men, full of light and life. It profits little to know
   Christ himself after the flesh; but he gives his Spirit to good men,
   that searcheth the deep things of God." And again: "It is but a thin
   airy knowledge that is got by mere speculation, which is ushered in by
   syllogisms and demonstrations; but that which springs forth from true
   goodness, is theioteron ti pases upodeixeos (as Origen speaks,) It
   brings such a divine light into the soul, as is more clear and
   convincing than any demonstration.

   [45] S:. III. That this certain and undoubted method of the true
   knowledge of God hath been brought out of use, hath been none of the
   least devices of the devil, to secure mankind to his kingdom. For after
   the light and glory of the Christian religion had prevailed over a good
   part of the world, and dispelled the thick mists of the heathenish
   doctrine of the plurality of gods, he that knew there was no
   probability of deluding the world any longer that way, did then puff
   man up with false knowledge of the true God; setting him on work to
   seek God the wrong way, and persuading him to be content with such a
   knowledge as was of his own acquiring, and not of God's teaching. And
   this device hath proved the more successful, because accommodated to
   the natural and corrupt spirit and temper of man, who above all things
   affects to exalt himself; in which exaltation, as God is greatly
   dishonoured, so therein the devil hath his end; who is not anxious how
   much God is acknowledged in words, provided himself be but always
   served; he matters not how great and high speculations the natural man
   entertains of God, so long as he serves his own lusts and passions, and
   is obedient to his evil suggestions and temptations. [46] Thus
   Christianity is become as it were an art, acquired by human science and
   industry, like any other art or science; and men have not only assumed
   the name of Christians, but even have procured themselves to be
   esteemed as masters of Christianity by certain artificial tricks,
   though altogether strangers to the spirit and life of Jesus. But if we
   make a right definition of a Christian, according to the scripture,
   That he is one who hath the Spirit and is led by it, how many
   Christians, yea, and of these great masters and doctors of
   Christianity, so accounted, shall we justly divest of that noble title?

   If those therefore who have all the other means of knowledge, and are
   sufficiently learned therein, whether it be the letter of the
   scripture, the traditions of churches, or the works of creation and
   providence, whence they are able to deduce strong and undeniable
   arguments, (which may be true in themselves,) are not yet to be
   esteemed Christians, according to the certain and infallible definition
   above mentioned; and if the inward and immediate revelation of God's
   Spirit in the heart, in such as have been altogether ignorant of some,
   and but very little skilled in others, of these means of attaining
   knowledge, hath brought them to salvation; then it will necessarily and
   evidently follow, that inward and immediate revelation is the only sure
   and certain way to attain the true and saving knowledge of God. [47]

   But the first is true: therefore the last.

   Now as this argument doth very strongly conclude for this way of
   knowledge, and against suchas deny it, so in this respect it is the
   more to be regarded, as the propositions from which it is deduced are
   so clear, that our very adversaries cannot deny them. For as to the
   first it is acknowledged, that many learned men may be, and have been,
   damned. And as to the second, who will deny but many illiterate men may
   be, and are, saved? Nor dare any affirm, that none come to the
   knowledge of God and salvation by the inward revelation of the Spirit,
   without these other outward means, unless they be also so bold as to
   exclude Abel, Seth, Noah, Abraham, Job, and all the holy patriarchs
   from true knowledge and salvation. [48]

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

   The sum then of what is said amounts to this That where the true inward
   knowledge of God is, through the revelation of his Spirit, there is
   all; neither is there an absolute necessity of any other. But where the
   best, highest, and most profound knowledge is, without this, there is
   nothing, as to the obtaining the great end of salvation. This truth is
   very effectually confirmed by the first part of the proposition itself,
   which in few words comprehendeth divers unquestionable arguments, which
   I shall in brief subsume.

   I. First, That there is no knowledge of the Father but by the Son.

   II. Secondly, That there is no knowledge of the Son but by the Spirit.

   III. Thirdly, That by the Spirit, God hath always revealed himself to
   his children.

   IV. Fourthly, That these revelations were the formal object of the
   saints' faith.

   V. And Lastly, That the same continueth to be the object of the saints'
   faith to this day.

   Of each of these I shall speak a little particularly, and then proceed
   to the latter part.

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

   For the infinite and most wise God, who is the foundation, root, and
   spring of all operation, hath wrought all things by his eternal Word
   and Son. [50] This is that WORD that was in the beginning with God, and
   was God, by whom all things were made; and without whom was not any
   thing made that was made. [51] This is that Jesus Christ by whom God
   created all things, by whom, and for whom, all things were created,
   that are in heaven and in earth, visible and invisible, whether they be
   thrones, or dominions, or principalities, or powers, Col. i. 16 who
   therefore is called, The first born of every creature, Col. i. 15.As
   then that infinite and incomprehensible fountain of life and motion
   operateth in the creatures by his own eternal word and power, so no
   creature has access again unto him but in and by the Son, according to
   his own express words, No man knoweth the Father but the Son, and he to
   whom the Son will reveal him, Mat. xi. 27.Luke x. 22. And again, he
   himself saith, I am the way, the truth, and the life; no man cometh
   unto the Father but by me, John xiv. 6.

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

   Hence is easily deduced the proof of this first assertion, thus:

   If no man knoweth the Father but the Son, and he to whom the Son will
   reveal him, then there is no knowledge of the Father but by the Son.

   But, no man knoweth the Father but the Son.

   Therefore there is no knowledge of the Father but by the Son.

   The first part of the antecedent are the plain words of scripture: the
   consequence thereof is undeniable; except one would say, that he hath
   the knowledge of the Father, while yet he knows him not; which were an
   absurd repugnance.

   Again, if the Son be the way, the truth, and the life, and that no man
   cometh unto the Father, but by him; then there is no knowledge of the
   Father but by the Son.

   But the first is true: therefore the last.

   The antecedent are the very scripture words: the consequence is very
   evident: for how can any know a thing, who useth not the way, without
   which it is not knowable? But it is already proved, that there is no
   other way but by the Son; so that whoso uses not that way, cannot know
   him, neither come unto him.

   [52] S: VI. Having then laid down this first principle, I come to the
   second, viz. That there is no knowledge of the Son but by the Spirit;
   or, That the revelation of the Son of God is by the Spirit.

   Where it is to be noted, that I always speak of the saving, certain,
   and necessary knowledge of God; which that it cannot be acquired
   otherways than by the Spirit, doth also appear from many clear
   scriptures. For Jesus Christ, in and by whom the Father is revealed,
   doth also reveal himself to his disciples and friends in and by his
   Spirit. As his manifestation was outward, when he testified and
   witnessed for the truth in this world, and approved himself faithful
   throughout, sobeing now withdrawn, as to the outward man, he doth teach
   and instruct mankind inwardly by his own Spirit; He standeth at the
   door and knocketh, and whoso heareth his voice and openeth, he comes in
   to such, Rev. iii. 20. Of this revelation of Christ in him Paul
   speaketh, Gal. i. 16. in which he placeth the excellency of his
   ministry, and the certainty of his calling. And the promise of Christ.
   to his disciples, Lo, I am with you to the end of the world, confirmeth
   the same thing; for this is an inward and spiritual presence, as all
   acknowledge: but what relates hereto will again occur. I shall deduce
   the proof of this proposition from two manifest places of scripture:
   the first is, 1 Cor. ii. 11, 12. [53] What man knoweth the things of a
   man, save the spirit of a man which is in him? Even so the things of
   God knoweth no man, but the Spirit of God. Now we have received not the
   spirit of the world, but the Spirit which is of God, that we might know
   the things which are freely given us of God. [54] The apostle in the
   verses before, speaking of the wonderful things which are prepared for
   the saints, after he hath declared that the natural man cannot reach
   them, adds, that they are revealed by the Spirit of God, ver. 9, 10.
   giving this reason, For the Spirit searcheth all things, even the deep
   things of God. And then he bringeth in the comparison, in the verses
   above-mentioned, very apt, and answerable to our purpose and doctrine,
   that as the things of a man are only known by the spirit of man, so the
   things of God are only known by the Spirit of God; that is, that as
   nothing below the spirit of man (as the spirit of brutes, or any other
   creatures) can properly reach unto or comprehend the things of a man,
   as being of a nobler and higher nature, so neither can the spirit of
   man, or the natural man, as the apostle in the 14th verse subsumes,
   receive nor discern the things of God, or the things that are
   spiritual, as being also of an higher nature: which the apostle himself
   gives for the reason, saying, Neither can he know them, because they
   are spiritually discerned. So that the apostle's words, being reduced
   to an argument, do very well prove the matter under debate, thus:

   If that which appertaineth properly to man, cannot be discerned by any
   lower or baser principle than the spirit of man; then cannot those
   things, that properly relate unto God and Christ, be known or discerned
   by any lower or baser thing than the Spirit of God and Christ.

   But the first is true: therefore also the second.

   The whole strength of the argument is contained in the apostle's words
   before-mentioned; which therefore being granted, I shall proceed to
   deduce a second argument, thus:

   That which is spiritual can only be known and discerned by the Spirit
   of God.

   But the revelation of Jesus Christ, and the true and saving knowledge
   of him, is spiritual:

   Therefore the revelation of Jesus Christ, and the true and saving
   knowledge of him, can only be known and discerned by the Spirit of God.

   [55] 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. [56]
   Here the apostle doth so much require the Holy Spirit in the things
   that relate to a Christian, that he positively avers, we cannot so much
   as affirm Jesus to be the Lord without it; which insinuates no less,
   than that the spiritual truths of the gospel are as lies in the mouths
   of carnal and unspiritual men; for though in themselves they be true,
   yet are they not true as to them, because not known, noruttered forth
   in and by that principle and spirit that ought to direct the mind and
   actuate it; in such things they are no better than the counterfeit
   representations of things in a comedy; neither can it be more truly and
   properly called a real and true knowledge of God and Christ, than the
   actions of Alexander the Great, and Julius Caesar, &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.

   [57] This knowledge then of Christ, which is not by the revelation of
   his own Spirit in the heart, is no more properly the knowledge of
   Christ, than the prattling of a parrot, which has been taught a few
   words, may be said to be the voice of a man; for as that, or some other
   bird, may be taught to sound or utter forth a rational sentence, as it
   hath learned it by the outward ear, and not from any living principle
   of reason actuating it; so just such is that knowledge of the things of
   God, which the natural and carnal man hath gathered from the words or
   writings of spiritual men, which are not true to him, because conceived
   in the natural spirit, and so brought forth by the wrong organ, and not
   proceeding from the spiritual principle; no more than the words of a
   man acquired by art, and brought forth by the mouth of a bird, not
   proceeding from a rational principle, are true with respect to the bird
   which utters them. Wherefore from this scripture I shall further add
   this argument:

   If no man can say Jesus is the Lord, but by the Holy Ghost; then no man
   can know Jesus to be the Lord, but by the Holy Ghost.

   But the first is true: therefore the second.

   From this argument there may be another deduced, concluding in the very
   terms of this assertion: thus,

   If no man can know Jesus to be the Lord, but by the Holy Ghost, then
   there can be no certain knowledge or revelation of him but by the
   Spirit.

   But the first is true: therefore the second.

   [58] S: Vll. The third thing affirmed is, That by the Spirit God always
   revealed himself to his children.

   For making the truth of this assertion appear, it will be but needful
   to consider God's manifesting himself towards and in relation to his
   creatures from the beginning, which resolves itself always herein. The
   first step of all is ascribed hereunto by Moses, Gen. i. 2. And the
   Spirit of God moved upon the face of the waters. [59] 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.

   [60] But if any will object, That after the dispensation of the law
   God's method of speaking was altered;

   [61] I answer: First, That God spake always immediately to the Jews, in
   that he spake always immediately to the High-Priest from betwixt the
   Cherubims; who, when he entered into the Holy of Holies, returning, did
   relate to the whole people the voice and will of God, there immediately
   revealed. So that this immediate speaking never ceased in any age.

   Secondly, from this immediate fellowship were none shut out, who
   earnestly sought after and waited for it; in that many, besides the
   High- Priest, who were not so much as of the kindred of Levi, nor of
   the prophets, did receive it and speak from it; as it is written, Numb.
   xi. 25 where the Spirit is said to have rested upon the seventy elders;
   which Spirit also reached unto two that were not in the tabernacle, but
   in the camp; whom when some would have forbidden, Moses would not, but
   rejoiced, wishing that all the Lord's people were prophets, and that he
   would put his Spirit upon them, ver. 29. [62]

   This is also confirmed Neh. ix. where the elders of the people, after
   their return from captivity, when they began to sanctify themselves by
   fasting and prayer, numbering up the many mercies of God towards their
   fathers, say, verse 20. Thou gavest also thy good Spirit to instruct
   them; and verse 30. Yet many years didst thou forbear, and testify
   against them by thy Spirit in thy prophets. Many are the sayings of
   spiritual David to this purpose, as Psalm li. 11, 12. Take not thy holy
   Spirit from me; uphold me with thy free Spirit. Psal. cxxxix. 7 Whither
   shall I go from thy Spirit? Hereunto doth the prophet Isaiah ascribe
   the credit of his testimony, saying, chap. xlviii. 16. And now the Lord
   God and his Spirit hath sent me. And that God revealed himself to his
   children under the New Testament, to wit, to the apostles, evangelists,
   and primitive disciples, is confessed by all. How far now this yet
   continueth, and is to be expected, comes hereafter to be spoken to.

   [63] S:. VIII. The fourth thing affirmed is, That these revelations
   were the object of the saints' faith of old.

   [64] This will easily appear by the definition of faith, and
   considering what its object is: for which we shall not dive into the
   curious and various notions of the school-men, but stay in the plain
   and positive words of the apostle Paul, who, Heb. xi. describes it two
   ways. Faith (saith he) is the substance of things hoped for, the
   evidence of things not seen: which, as the apostle illustrateth it in
   the same chapter by many examples, is no other but a firmand certain
   belief of the mind, whereby it resteth, and in a sense possesseth the
   substance of some things hoped for, through its confidence in the
   promise of God: and thus the soul hath a most firm evidence, by its
   faith, of things not yet seen nor come to pass. [65] The object of this
   faith is the promise, word, or testimony of God, speaking in the mind.
   Hence it hath been generally affirmed, that the object of faith is Deus
   loquens, &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. [66] 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. [67] Of which also Abraham is
   set forth as a singular example, being therefore called the Father of
   the Faithful, who is said against hope to have believed in hope, in
   that he not only willingly forsook his father's country, not knowing
   whither he went; in that he believed concerning the coming of Isaac,
   though contrary to natural probability; but above all, in that he
   refused not to offer him up, not doubting but God was able to raise him
   from the dead; of whom it is said, that in Isaac shall thy seed be
   called. And last of all, in that he rested in the promise, that his
   seed should possess the land, wherein he himself was but a pilgrim, and
   which to them was not to befulfilled while divers ages after. The
   object of Abraham's faith in all this was no other but inward and
   immediate revelation, or God signifying his will unto him inwardly and
   immediately by his Spirit.

   But because, in this part of the proposition, we made also mention of
   external voices, appearances, and dreams in the alternative, I think
   also fit to speak hereof, what in that respect may be objected; to wit,

   [68] 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:

   [69] 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?
   [70] 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.

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

   [72] I would gladly know what other argument such an one could bring
   for this his affirmation, saving his own simple conjecture. It is said
   indeed, The Spirit witnesseth with our Spirit; but not to our outward
   ears, Rom. viii. 16. And seeing the Spirit of God is within us, and not
   without us only; it speaks to our spiritual, and not to our bodily ear.
   Therefore I see no reason, where it is so often said in scripture, The
   Spirit said, moved, hindered, called such or such a one, to do or
   forbear such or such a thing, that any have to conclude, that this was
   not an inward voice to the ear of the soul, rather than an outward
   voice to the bodily ear. If any be otherwise minded, let them, if they
   can, produce their arguments, and we may further consider of them.

   From all therefore which is above declared, I shall deduce an argument
   to conclude the proof of this assertion, thus:

   That which any one firmly believes, as the ground and foundation of his
   hope in God, and life eternal, is the formal object of his faith.

   But the inward and immediate revelation of God's Spirit, speaking in
   and unto the saints, was by them believed as the ground and foundation
   of their hope in God, and life eternal.

   Therefore these inward and immediate revelations were the formal object
   of their faith.

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

   There is nevertheless a very firm argument, confirming the truth of
   this assertion, included in the proposition itself, to wit, That the
   object of the saints' faith is the same in all ages, though held forth
   under divers administrations; which I shall reduce to an argument, and
   prove thus:

   First, Where the faith is one, the object of the faith is one.

   But the faith is one: Therefore, &c.

   That the faith is one; are the express words of the apostle, Eph. iv.
   5. who placeth the one faith with the one God; importing no less, than
   that to affirm two faiths is as absurd as to affirm two Gods.

   [74] Moreover, if the faith of the ancients were not one and the same
   with ours, i. e. agreeing in substance therewith, and receiving the
   same definition, it had been impertinent for the apostle, Heb. xi. to
   have illustrated the definition of our faith by the examples of that of
   the ancients, or to go about to move us by the example of Abraham, if
   Abraham's faith were different in nature from ours. Nor doth any
   difference arise hence, because they believed in Christ with respect to
   his appearance outwardly as future, and we, as already appeared: for
   neither did they then so believe in him to come, as not to feel him
   present with them, and witness him near; seeing the apostle saith, They
   all drank of that spiritual rock which followed them, which rock was
   Christ; nor do we so believe concerning his appearance past, as not
   also to feel and know him present with us, and to feed upon him; except
   Christ (saith the apostle) be in you, ye are reprobates; so that both
   our faith is one, terminating in one and the same thing. And as to the
   other part or consequence of the antecedent, to wit, That the object is
   one where the faith is one, the apostle also proveth it in the
   fore-cited chapter, where he makes all the worthies of old examples to
   us. Now wherein are they irritable, but because they believed in God?
   And what was the object of their faith, but inward and immediate
   revelation, as we have before proved? Their example can be no ways
   applicable to us, except we believe in God, as they did; that is, by
   the same object. The apostle clears this yet further by his own
   example, Gal. i. 16. where he saith, So soon as Christ was revealed in
   him, he consulted not with flesh and blood, but forthwith believed and
   obeyed. The same apostle, Heb. xiii. 7, 8. where he exhorteth the
   Hebrews to follow the faith of the elders, adds this reason,
   Considering the end of their conversation, Jesus Christ, the same
   to-day, yesterday, and forever: Hereby notably insinuating, that in the
   object there is no alteration.

   [75] If any now object the diversity of administration;

   [76] 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: from which, if it be true, as they
   acknowledge, (though for the sake of many I shall not recur to this
   argument, as being too nice and scholastic, neither lay I much stress
   upon those kind of things, as being that which commends not the
   simplicity of the gospel,) it would follow, that if the object were
   different, then the faith would be different also.

   Such as deny this proposition now-a-days use here a distinction;
   granting that God is to be known by his Spirit, but again denying that
   it is immediate or inward, but in and by the scriptures; in which the
   mind of the Spirit (as they say) being fully and amply expressed, we
   are thereby to know God, and be led in all things.

   As to the negative of this assertion, That the scriptures are not
   sufficient, neither were ever appointed to be the adequate and only
   rule, nor yet can grade or direct a Christian in all those things that
   are needful for him to know, we shall leave that to the next
   proposition to be examined. What is proper in this place to be proved
   is, That Christians now are to be led inwardly and immediately by the
   Spirit of God, even in the same manner (though it befall not many to be
   led in the same measure) as the saints were of old.

   [77] S:. 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, hodegesei humas eis
   oasan ten aletheian.

   [78] 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. [79] 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.

   [80] Secondly, That this Spirit is inward, in my opinion needs no
   interpretation or commentary, He dwelleth with you, and shall be in
   you. This indwelling of the Spirit in the saints, as it is a thing most
   needful to be known and believed, so is it as positively asserted in
   the scripture as any thing else can be. If so be that the Spirit of God
   dwell in you, saith the apostle to the Romans, chap. viii. 9. And
   again, Know ye not that your body is the temple of the Holy Ghost, 1
   Cor. vi. 19. And that the Spirit of God dwelleth in you? 1 Cor. iii.
   16. Without this the apostle reckoneth no man a Christian. If any man
   (saith he) have not the Spirit of Christ, he is none of his. These
   words immediately follow those above-mentioned out of the epistle to
   the Romans, But ye are not in the flesh, but in the Spirit, if so be
   the Spirit of God dwell in you. [81] The context of which showeth, that
   the apostle reckoneth it the main token of a Christian, both positively
   and negatively: for in the former verses he showeth how the carnal mind
   is enmity against God, and that such as are in the flesh cannot please
   him. Where subsuming, he adds concerning the Romans, that they are not
   in the flesh, if the Spirit of God dwell in them. What is this but to
   affirm, that they in whom the Spirit dwells are no longer in the flesh,
   nor of those who please not God, but are become Christians indeed?
   Again, in the next verse he concludes negatively, that If any man have
   not the Spirit of Christ, he is none of his; that is, he is no
   Christian. He then that acknowledges himself ignorant and a stranger to
   the inward inbeing of the Spirit of Christ in his heart, doth thereby
   acknowledge himself to be yet in the carnal mind, which is enmity to
   God; to be yet in the flesh, where God cannot be pleased; and in short,
   whatever he may otherways know or believe of Christ, or however much
   skilled or acquainted with the letter of the holy scripture, not yet to
   be, notwithstanding all that, attained to the least degree of a
   Christian; yea, not once to have embraced the Christian religion. For
   take but away the Spirit, and Christianity remains no more
   Christianity, than the dead carcase of a man, when the soul and spirit
   is departed, remains a man; which the living can no more abide, but do
   bury out of their sight, as a noisome and useless thing, however
   acceptable it hath been when actuated and moved by the soul. Lastly,
   Whatsoever is excellent, whatsoever is noble, whatsoever is worthy,
   whatsoever is desirable in the Christian faith, is ascribed to this
   Spirit, without which it could no more subsist than the outward world
   without the sun. Hereunto have all true Christians, in all ages,
   attributed their strength and life. It is by this Spirit that they
   avouch themselves to have been converted to God, to have been redeemed
   from the world, to have been strengthened in their weakness, comforted
   in their afflictions, confirmed in their temptations, imboldened in
   their sufferings, and triumphed in the midst of all their persecutions.
   [82] Yea, the writings of all true Christians are full of the great and
   notable things which they all affirm themselves to have done, by the
   power, and virtue, and efficacy of this Spirit of God working in them.
   It is the Spirit that quickeneth, John vi. 63. It was the Spirit that
   gave them utterance, Acts ii. 4. It was the Spirit by which Stephen
   spake, That the Jews were not able to resist, Acts vi. 10. It is such
   as walk after the Spirit that receive no condemnation, Rom. viii. 1. It
   is the law of the Spirit that makes free, ver. 2. It is by the Spirit
   of God dwelling in us, that we are redeemed from the flesh, and from
   the carnal mind, ver. 9. It is the Spirit of Christ dwelling in us that
   quickeneth our mortal bodies, ver. 11. It is through this Spirit that
   the deeds of the body are mortified, and life obtained, ver. 13. It is
   by this Spirit that we are adopted, and cry ABBA, Father, ver. 15. It
   is this Spirit that beareth witness with our spirit that we are the
   children of God, ver. 16. It is this Spirit that helpeth our
   infirmities, and maketh intercession for us, with groanings which
   cannot be uttered, ver. 26. It is by this Spirit that the glorious
   things which God hath laid up for us, which neither outward ear hath
   heard, nor outward eye hath seen, nor the heart of man conceived by all
   his reasonings, are revealed unto us, 1 Cor. ii. 9, 10. It is by this
   Spirit that both wisdom and knowledge, and faith, and miracles, and
   tongues, and prophecies, are obtained, 1 Cor. xii. 8, 9, 10. It is by
   this Spirit that we are all baptized into one body, ver. 13. In short,
   what thing relating to the salvation of the soul, and to the life of a
   Christian, is rightly performed, or effectually obtained, without it?
   And what shall I say more? For the time would fail me to tell of all
   those things which the holy men of old have declared, and the saints of
   this day do themselves enjoy, by the virtue and power of this Spirit
   dwelling in them. Truly my paper could not contain the many testimonies
   whereby this truth is confirmed; wherefore, besides what is
   above-mentioned out of the fathers, whom all pretend to reverence, and
   those of Luther and Melancthon, I shall deduce yet one observable
   testimony out of Calvin, because not a few of the followers of his
   doctrine do refuse and deride (and that, as it is to be feared, because
   of their own non-experience thereof) this way of the Spirit's
   in-dwelling, as uncertain and dangerous; that so, if neither the
   testimony of the scripture, nor the sayings of others, nor right reason
   can move them, they may at least be reproved by the words of their own
   master, who saith in the third book of his Institutions, cap. 2. on
   this wise:

   [83] "But they allege, It is a bold presumption for any to pretend to
   an undoubted knowledge of God's will; which (saith he) I should grant
   unto them, if we should ascribe so much to ourselves as to subject the
   incomprehensible counsel of God to the rashness of our understandings.
   But while we simply say with Paul, that we have received not the spirit
   of this world, but the Spirit which is of God, by whose teaching we
   know those things that are given us of God, what can they prate against
   it without reproaching the Spirit of God? For if it be an horrible
   sacrilege to accuse any revelation coming from him, either of a lie, of
   uncertainty or ambiguity, in asserting its certainty wherein do we
   offend? But they cry out, That it is not without great temerity that we
   dare so boast of the Spirit of Christ. Who would believe that the
   sottishness of these men were so great, who would be esteemed the
   masters of the world, that they should so fail in the first principles
   of religion? Verily I could not believe it, if their own writings did
   not testify so much. Paul accounts those the Sons of God, who are
   actuated by the Spirit of God; but these will have the children of God
   actuated by their own spirits without the Spirit of God. He will have
   us call God Father, the Spirit dictating that term unto us, which only
   can witness to our spirits that we are the Sons of God. These, though
   they cease not to call upon God, do nevertheless dismiss the Spirit, by
   whose guiding he is rightly to be called upon. He denies them to be the
   Sons of God, or the Servants of Christ, who are not led by his Spirit;
   but these feign a Christianity that needs not the Spirit of Christ. He
   takes away the hope of a blessed resurrection, unless we feel the
   Spirit residing in us; but these feign a hope without any such a
   feeling; but perhaps they will answer, that they deny not but that it
   is necessary to have it, only of modesty and humility we ought to deny
   and not acknowledge it. What means he then, when he commands the
   Corinthians to try themselves, if they be in the faith; to examine
   themselves, whether they have Christ, whom whosoever acknowledges not
   dwelling in him, is a reprobate? By the Spirit which he hath given us,
   saith John, we know that he abideth in us. And what do we then else but
   call in question Christ's promise, while we would be esteemed the
   servants of God without his Spirit, which he declared he would pour out
   upon all his? Seeing these things are the first grounds of piety, it is
   miserable blindness to accuse Christians of pride, because they dare
   glory of the presence of the Spirit; without which glorying,
   Christianity itself could not be. [84] 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.

   [85] Thirdly, What the work of this Spirit is, is partly before shown,
   which Christ compriseth in two or three things, He will guide you into
   all truth; He will teach you all things, and bring all things to your
   remembrance. Since Christ hath provided for us so good an instructer,
   why need we then lean so much to those traditions and commandments of
   men wherewith so many Christians have burthened themselves? [86] Why
   need we set up our own carnal and corrupt reason for a guide to us in
   matters spiritual, as some will needs do? May it not be complained of
   all such, as the Lord did of old concerning Israel by the prophets,
   Jer. ii. 13. For my people have committed two evils, they have forsaken
   me, the fountain of living waters, and hewed them out cisterns, broken
   cisterns, that can hold no water? Have not many forsaken, do not many
   deride and reject, this inward and immediate guide, this Spirit that
   leads into all truth, and cast up to themselves other ways, broken ways
   indeed, which have not all this while brought them out of the flesh,
   nor out of the world, nor from under the dominion of their own lusts
   and sinful affections, whereby truth, which is only rightly learned by
   this Spirit, is so much a stranger in the earth?

   [87] >From all then that hath been mentioned concerning this
   promise, and these words of Christ, it will follow, that Christians are
   always to be led inwardly and immediately by the Spirit of God dwelling
   in them, and that the same is a standing and perpetual ordinance, as
   well to the church in general in all ages, as to every individual
   member in particular, as appears from this argument:

   The promises of Christ to his children are Yea and Amen, and cannot
   fail, but must of necessity be fulfilled.

   But Christ hath promised, that the Comforter, the Holy Ghost, the
   Spirit of truth, shall abide with his children forever, shall dwell
   with them, shall be in them, shall lead them into all truth, shall
   teach them all things, and bring all things to their remembrance:

   Therefore the Comforter, the Holy Ghost, the Spirit of truth, his
   abiding with his children, &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.

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

   [89] This opinion, though somewhat more tolerable than the former, is
   nevertheless not altogether according to truth, neither doth it reach
   the fulness of it.

   [90] 1. Because there be many truths, which, as they are applicable to
   particulars and individuals, and most needful to be known by them, are
   in no-wise to be found in the scripture, as in the following
   proposition shall be shown.

   Besides, the arguments already adduced do prove, that the Spirit doth
   not only subjectively help us to discern truths elsewhere delivered,
   but also objectively present those truths to our minds. For that which
   teacheth me all things, and is given me for that end, without doubt
   presents those things to my mind which it teacheth me. It is not said,
   It shall teach you how to understand those things that are written ;
   but, It shall teach you all things. Again, That which brings all things
   to my remembrance, must needs present them by way of object; else it
   were improper to say, It brought them to my remembrance; but only, that
   it helpeth to remember the objects brought from elsewhere.

   [91] 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,

   [92] First, Isa. lix. 21. As for me, this is my covenant with them,
   saith the Lord; My spirit that is upon thee, and my words which I have
   put into thy mouth, shall not depart out of thy mouth, nor out of the
   mouth of thy seed, nor out of the mouth of thy seed's seed, with the
   Lord, from henceforth and for ever. By the latter part of this is
   sufficiently expressed the perpetuity and continuance of this promise,
   It shall not depart, saith the Lord from henceforth and forever. In the
   former part is the promise itself, which is the Spirit of God being
   upon them, and the words of God being put into their mouths.

   [93] 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.

   [94] 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.

   [95] Secondly, The nature of the new covenant is yet more amply
   expressed, Jer. xxxi. 33, which is again repeated and reasserted by the
   apostle, Heb. viii. 10, 11. in these words, For this is the covenant
   that I will make with the house of Israel, after those days, saith the
   Lord, I will put my laws into their minds, and write them in their
   hearts, and I will be to them a God, and they shall be to me a people.
   And they shall not teach every man his neighbour, and every man his
   brother, saying, Know the Lord; for they shall all know me, from the
   least to the greatest.

   The object here is God's law placed in the heart, and written in the
   mind; from whence they become God's people, and are brought truly to
   know him.

   [96] 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.

   [97] How much then are they deceived, who, instead of making the gospel
   preferable to the law, have made the condition of such as are under the
   gospel far worse? For no doubt it is a far better and more desirable
   thing to converse with God immediately, than only mediately, as being
   an higher and more glorious dispensation: and yet these men acknowledge
   that many under the law had immediate converse with God, whereas they
   now cry it is ceased.

   Again: Under the law there was the holy of holies, into which the high
   priest did enter, and received the word of the Lord immediately from
   betwixt the cherubims, so that the people could then certainly know the
   mind of the Lord; but now, according to these men's judgment, we are in
   a far worse condition, having nothing but the outward letter of the
   scripture to guess and divine from; concerning the sense or meaning of
   one verse of which scarce two can be found to agree. But Jesus Christ
   hath promised us better things, though many are so unwise as not to
   believe him, even to guide us by his own unerring Spirit, and hath rent
   and removed the veil, whereby not only one, and that once a year, may
   enter; but all of us, at all times, have access unto him, as often as
   we draw near unto him with pure hearts: he reveals his will to us by
   his Spirit, and writes his laws in our hearts. These things then being
   thus premised, I argue,

   Where the law of God is put into the mind, and written in the heart,
   there the object of faith, and revelation of the knowledge of God, is
   inward, immediate, and objective.

   But the law of God is put into the mind, and writ