Part 2

Seeing [2]_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 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. 11. 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 upon sundry 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 [3]the Spirit is that Guide by which the Saints are led into _all Truth_: 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 16. 13.; Rom. 8. 14.

The Fourth Proposition.

Concerning the Condition of MAN in the FALL.

[4]All _Adam_’s Posterity (or Mankind) both _Jews_ and _Gentiles_, 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; [5]for they are by Nature the Children of Wrath, who walk according to the Power of the Prince of the Air.

[4] Rom. 5. 12. 15.

[5] Eph. 2. 1.

The 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.

[6]_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_: 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 _tasted Death for every Man; for [8]as in _Adam_ all die, even so in _Christ_ shall all be made alive_.

[6] Ezek. 18. 23.; Isa. 49. 6.; John 3. 16. & 1. 9.; Tit. 2. 11.; Eph. 5. 13.; Heb. 2. 9.

[7] _Pro Tempore_, for a Time.

[8] 1 Cor. 15. 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, [9]a _Manifestation whereof is given to every Man to profit withal_. 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 [10]_Christ hath tasted Death for every Man_; 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. 12. 7.

[10] Heb. 2. 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 saith the same Apostle elsewhere, [12]_According to his Mercy he saved us, by the washing of Regeneration, and the renewing of the Holy Ghost_.

[11] 1 Cor. 6. 11.

[12] Tit. 3. 5.

The Eighth Proposition.

Concerning PERFECTION.

[13]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] Rom. 6. 14.; _Id._ 8. 13.; _Id._ 6. 2. 18.; 1 John 3. 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 [14]_after having tasted of the Heavenly Gift, and been made Partakers of the Holy Ghost, again fall away_. Yet such an Increase and Stability in the Truth may in this Life be attained, from which there cannot be a total Apostasy.

[14] 1 Tim. 1. 6.; Heb. 6. 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, [15]_as they have freely received, so are they freely to give_, 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. 10. 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. [16]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: [17]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 raise some Breathings, and answer them, and that until the Day should more clearly dawn and break forth.

[16] Ezek. 13., Mat. 10. 20., Acts 2. 4. & 18. 5.

[17] John 3. 6. & 4. 21., Jude 19., Acts 17. 23.

The Twelfth Proposition.

Concerning BAPTISM.

As there is [18]_one Lord_ and _one Faith_, so there is _one Baptism; which is not the putting away the Filth of the Flesh, but the Answer of a good Conscience before God, by the Resurrection of Jesus Christ_. 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_; [19]of which the Baptism of _John_ was a Figure, which was commanded for a Time, and not to continue for ever. 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.

[18] Eph. 4. 5.; 1 Pet. 3. 21.; Rom. 6. 4.; Gal. 3. 27.; Col. 2. 12.; John 3. 30.

[19] 1 Cor. 1. 17.

The Thirteenth Proposition.

Concerning the COMMUNION, or PARTICIPATION of the BODY and BLOOD of CHRIST.

The [20]_Communion_ of the Body and Blood of Christ is _inward_ and _spiritual_, which is the Participation of his Flesh and Blood, by which the _inward Man_ is [21]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 [22]_abstaining from Things strangled, and from Blood_; the [23]_washing one another’s Feet_, and the [24]_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.

[20] 1 Cor. 10. 16, 17.

[21] John 6. 32, 33, 35.; 1 Cor. 5. 8.

[22] Acts 15. 20.

[23] John 13. 14.

[24] James 5. 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 [25]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.

[25] Luke 9. 55, 56.; Mat. 7. 12. 29.; Tit. 3. 10.

The Fifteenth Proposition.

Concerning SALUTATIONS and RECREATIONS, _&c._

[26]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 such other 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.

[26] Eph. 5. 11.; 1 Pet. 1. 14.; John 5. 44.; Jer. 10. 3.; Acts 10. 26.; Mat. 15. 13.; Col. 2. 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_, [27](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_.

[27] _John 17. 3._

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.

[Sidenote: _The Way to the true Knowledge of God._] 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 Conscience, 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 center 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.

[Sidenote: _Jewish Doctors and Pharisees resist Christ._] 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, [28]_Have any of the Rulers or Pharisees believed on him? But this People, which know not the Law, are accursed._ 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 to their Salvation aright, they drink in wrong Opinions of him; from which it is harder to be disintangled, 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 shew 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._

[28] John 7. 48, 49.