Part 5
[Sidenote: _Query _I_. Who is this Comforter?_] As to the _First_, Most do acknowledge that there is nothing else understood than what the plain Words signify: which is also evident by many other Places of Scripture, that will hereafter occur; neither do I see how such as affirm otherways can avoid Blasphemy: For, if the _Comforter_, the _Holy Ghost_, and _Spirit of Truth_, be all one with the Scriptures, then it will follow that the Scriptures are God, seeing it is true that the Holy Ghost is God. [Sidenote: _Nonsensical Consequences from the_ Socinians _Belief of the Scriptures being the Spirit._] If these Men’s Reasoning might take Place, wherever the _Spirit_ is mentioned in relation to the Saints, thereby might be truly and properly understood the _Scriptures_: which, what a nonsensical Monster it would make of the Christian Religion, will easily appear to all Men. As where it is said, _A Manifestation of the Spirit is given to every Man to profit withal_; it might be rendered thus, A Manifestation of the _Scriptures_ is given to every Man to profit withal; what notable Sense this would make, and what a curious Interpretation; let us consider by the Sequel of the same Chapter, 1 _Cor._ xii. 9, 10, 11. _To another the Gifts of Healing, by the same Spirit; to another, the working of Miracles, _&c._ But all these worketh that one and the self-same Spirit, dividing to every Man severally as he will._ What would now these great Masters of Reason, the _Socinians_, judge, if we should place the _Scriptures_ here instead of the _Spirit_? Would it answer their Reason, which is the great Guide of their Faith? Would it be good and sound Reason in their _Logical Schools_, to affirm that the Scripture divideth severally, as it will, and giveth to some the _Gift of Healing, to others the working of Miracles_? If then this Spirit, a Manifestation whereof is given to every Man to profit withal, be no other than that _Spirit of Truth_, before-mentioned, _which guideth into all Truth_; this Spirit of Truth cannot be the Scripture. I could infer an Hundred more Absurdities of this Kind, upon this sottish Opinion; but what is said may suffice. For even some of themselves, being at Times forgetful, or ashamed of their own Doctrine, do acknowledge, that the Spirit of God is another Thing, and distinct from the Scriptures, to Guide and Influence the Saints.
[Sidenote: _Query _II_. Where is his Place?_] _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 these above-mentioned, out of the Epistle to the _Romans_, _But ye are not in the Flesh, but in the Spirit, if so be the Spirit of God dwell in you_. [Sidenote: _The Spirit within, the main Token of a Christian._] The Context of which sheweth, that the Apostle reckoneth it the main Token of a Christian, both positively and negatively: For in the former Verses, he sheweth how the _carnal Mind is Enmity against God_, and that such as are in the _Flesh_, _cannot please him_. Where subsuming, he adds concerning the _Romans_, that they _are not in the Flesh_, if the _Spirit of God dwell in them_. What is this but to affirm, that they, in whom the Spirit dwells, are no longer in the Flesh, nor of those who please not God, but are become Christians indeed? Again, in the next Verse he concludes negatively, that _If any Man have not the Spirit of Christ, he is none of his_; that is, he is no Christian. He then that acknowledges himself Ignorant, and a Stranger to the Inward In-being of the Spirit of Christ in his Heart, doth thereby acknowledge himself to be yet in the Carnal Mind, which is Enmity to God; to be yet in the Flesh, where God cannot be pleased; and in short, whatever he may otherways know or believe of Christ, or however much skilled, or acquainted with the Letter of the Holy Scripture, not yet to be, notwithstanding all that, attained to the least Degree of a Christian; yea, not once to have embraced the Christian Religion. For take but away the Spirit, and Christianity remains no more Christianity, than the dead Carcase of a Man, when the Soul and Spirit is departed, remains a Man; which the living can no more abide, but do bury out of their Sight as a noisome and useless Thing, however acceptable it hath been, when actuated and moved by the Soul. Lastly, _Whatsoever is Excellent, whatsoever is Noble, whatsoever is Worthy, whatsoever is Desirable_ in the Christian Faith, is ascribed to this _Spirit_; without which it could no more subsist, than the outward World without the Sun. Hereunto have all true Christians, in all Ages, attributed their Strength and Life. It is by this Spirit, that they avouch themselves to have been converted to God, to have been redeemed from the World, to have been strengthened in their Weakness, comforted in their Afflictions, confirmed in their Temptations, imboldened in their Sufferings, and triumphed in the Midst of all their Persecutions. [Sidenote: _The great and notable Acts that have been and are performed by the Spirit in all Ages._] Yea, The Writings of all true Christians are full of the great and notable Things, which they all affirm themselves to have done, by the Power, and Virtue, and Efficacy of this Spirit of God working in them. _It is the Spirit that quickeneth_, _John_ vi. 63. It was the _Spirit that gave them Utterance_, _Acts_ ii. 4. It was the _Spirit_ by which _Stephen_ spake, _That the Jews were not able to resist_, Acts vi. 10. It is such as _walk after the Spirit, that receive no Condemnation_, Rom. viii. 1. It is the _Law of the Spirit that makes free_, Ver. 2. It is by the _Spirit of God dwelling in us_, that we are _redeemed from the Flesh, and from the Carnal Mind_, Ver. 9. It is _the Spirit of Christ dwelling in us, that quickeneth our mortal Bodies_, Ver. 11. It is through this _Spirit_, that the Deeds of the Body are _mortified_, and Life obtained, Ver. 13. It is by this _Spirit_, that we are _adopted_, and _cry ABBA Father_, Ver 15. It is this _Spirit_, _that beareth Witness with our Spirit, that we are the Children of God_, Ver. 16. It is this _Spirit_, _that helpeth our Infirmities, and maketh Intercession for us, with Groanings which cannot be uttered_, Ver. 26. It is by this _Spirit_, that the glorious Things which God hath laid up for us, _which neither outward Ear hath heard, nor outward Eye hath seen, nor the Heart of Man conceived_ by all his Reasonings, are revealed unto us, 1 _Cor._ ii. 9, 10. It is by this _Spirit_, that both _Wisdom_, and _Knowledge_, and _Faith_, and _Miracles_, and _Tongues_, and _Prophecies_, are obtained, 1 _Cor._ xii. 8, 9, 10. It is by this _Spirit_, that we are _all Baptized into one Body_, Ver. 13. In short, what Thing relating to the Salvation of the Soul, and to the Life of a Christian, is rightly performed, or effectually obtained, without it? And what shall I say more? For the Time would fail me, to tell of all those Things, which the Holy Men of Old have declared, and the Saints of this Day do themselves enjoy, by the Virtue and Power of this _Spirit dwelling in them_. Truly my Paper could not contain the many Testimonies, whereby this Truth is confirmed; wherefore, besides what is above-mentioned out of the Fathers, whom all pretend to Reverence, and those of _Luther_ and _Melancthon_, shall deduce yet one observable Testimony out of _Calvin_, because not a few of the Followers of his Doctrine do refuse and deride (and that, as it is to be feared, because of their own Non-experience thereof) this Way of the Spirit’s In-dwelling, as uncertain and dangerous; that so, if neither the Testimony of the Scripture, nor the Sayings of others, nor right Reason can move them, they may at least be reproved by the Words of their own Master, who saith in the third Book of his Institutions, _Cap._ 2. on this wise:
[Sidenote: _Calvin of the Necessity of the Spirit’s Indwelling in us._] “_But they alledge, it is a bold Presumption for any to pretend to an undoubted Knowledge of God’s Will_; which (saith he) I should grant unto them, if we should ascribe so much to ourselves, as to subject the Incomprehensible Counsel of God to the Rashness of our Understandings. But while we simply say, with _Paul_, that _we have received not the Spirit of this World, but the Spirit which is of God_; by whose Teaching we know those Things that are given us of God, what can they prate against it, without reproaching the Spirit of God? For if it be an horrible Sacrilege to accuse any Revelation coming from him, either of a Lie, of Uncertainty or Ambiguity, in asserting its Certainty, wherein do we offend? But they cry out, _That it is not without great Temerity, that we dare so boast of the Spirit of Christ_. Who would believe that the Sottishness of these Men were so great, who would be esteemed the Masters of the World, that they should so fail in the first Principles of Religion? Verily I could not believe it, if their own Writings did not testify so much. _Paul_ accounts those the _Sons of God, who are actuated by the Spirit of God_; but these will have the Children of God actuated by their own Spirits, without the Spirit of God. He will have us call God _Father_, the Spirit dictating that Term unto us, which only can witness to our Spirits, that we are the _Sons of God_. These, though they cease not to call upon God, do nevertheless dismiss the Spirit, by whose guiding he is rightly to be called upon. He denies them to be the _Sons of God_, or the _Servants of Christ_, who are not led by his Spirit; but these feign a Christianity that needs not the Spirit of Christ. He takes away the Hope of a blessed _Resurrection_, unless we feel the Spirit residing in us; but these feign a Hope without any such a Feeling; but perhaps they will answer, that they deny not but that it is necessary to have it, only of Modesty and Humility we ought to deny and not acknowledge it. What means he then, when he commands the _Corinthians_ to _Try themselves_, if they be in the Faith; to _Examine themselves_, whether they have Christ, whom whosoever acknowledges not dwelling in him, is a Reprobate? _By the Spirit which he hath given us, _saith_ John, we know that he abideth in us._ And what do we then else but call in question Christ’s Promise, while we would be esteemed the Servants of God, without his Spirit, which he declared he would _pour out upon all his_? Seeing these Things are the first Grounds of Piety, it is miserable Blindness to accuse Christians of Pride, because they dare glory of the Presence of the Spirit; without which glorying, Christianity itself could not be. [Sidenote: _Without the Spirit’s Presence _Christianity_ must cease._] But by their Example they declare, how truly Christ spake, saying, That his Spirit was unknown to the World, and that those only acknowledge it, with whom it remains.” Thus far _Calvin_.
If therefore it be so, Why should any be so foolish as to deny, or so unwise as not to seek after this Spirit, which Christ hath promised shall dwell in his Children? They then that do suppose the Indwelling and Leading of his Spirit to be ceased, must also suppose Christianity to be ceased, which cannot subsist without it.
[Sidenote: _Query _III_. What is the Work of the Spirit?_] Thirdly, _What the Work of this Spirit is_, is partly before shewn, which Christ compriseth in two or three Things, [42]_He will guide you into all Truth_; _He will teach you all Things, and bring all Things to your Remembrance_. Since Christ hath provided for us so good an Instructor, why need we then lean so much to those Traditions and Commandments of Men, wherewith so many _Christians_ have burthened themselves? Why need we set up our own carnal and corrupt Reason for a Guide to us, in Matters spiritual, as some will needs do? [Sidenote: _The Spirit the Guide._] May it not be complained of all such, as the Lord did of old, concerning _Israel_, by the Prophets, _Jer._ ii. 13. _For my People have committed two Evils, they have forsaken me, the Fountain of Living Waters; and hewed them out Cisterns, broken Cisterns, that can hold no Water?_ Have not many forsaken, do not many deride and reject, this Inward and Immediate Guide, this Spirit, that leads into all Truth; and cast up to themselves other Ways, broken Ways indeed, which have not all this While brought them out of the Flesh, nor out of the World, nor from under the Dominion of their own Lusts and sinful Affections; whereby Truth, which is only rightly learned by this Spirit, is so much a Stranger in the Earth?
[42] John 16. 13. and 14. 26.
[Sidenote: _A perpetual Ordinance to _God_’s Church and People._] From all then that hath been mentioned concerning this Promise, and these Words of Christ, it will follow, That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them; and that the same is a standing and perpetual Ordinance, as well to the Church in general in all Ages, as to every Individual Member in particular; as appears from this Argument:
The _Promises_ of Christ to his Children are _Yea_ and _Amen_, and cannot fail, but must of Necessity be fulfilled.
But Christ hath promised, That the _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, shall abide with his Children for ever, shall dwell with them, shall be in them, shall lead them into all Truth, shall teach them all Things, and bring all Things to their Remembrance:
Therefore, The _Comforter_, the _Holy Ghost_, the _Spirit of Truth_, his abiding with his Children, _&c._ is _Yea_ and _Amen_, &c.
Again: No Man is redeemed from the Carnal Mind, which is at Enmity with God, which is not subject to the Law of God, neither can be; no Man is yet in the Spirit, but in the Flesh, and cannot please God; except he in whom the Spirit of God dwells.
But every true Christian is in measure redeemed from the Carnal Mind, is gathered out of the Enmity, and can be subject to the Law of God; is out of the Flesh, and in the Spirit, the Spirit of God dwelling in him:
Therefore every true Christian hath the Spirit of God dwelling in him.
Again: _Whosoever hath not the Spirit of Christ, is none of his_; that is, no _Child_, no _Friend_, no _Disciple_ of Christ.
But every true Christian is a _Child_, a _Friend_, a _Disciple_ of Christ:
Therefore every true Christian hath the Spirit of Christ.
Moreover: Whosoever is the Temple of the _Holy Ghost_, in him the Spirit of God dwelleth and abideth.
But every true Christian is the Temple of the _Holy Ghost_:
Therefore in every true Christian the Spirit of God dwelleth and abideth.
But to conclude: He in whom the Spirit of God dwelleth, it is not in him a lazy, dumb, useless Thing; but it moveth, actuateth, governeth, instructeth, and teacheth him all Things, whatsoever are needful for him to know; yea, bringeth all Things to his Remembrance.
But the Spirit of God dwelleth in every true Christian:
Therefore the Spirit of God leadeth, instructeth, and teacheth every true Christian whatsoever is needful for him to know.
§. XI. [Sidenote: Object.] But there are some that will confess, _That the Spirit doth now lead and influence the Saints, but that he doth it only Subjectively, or in a blind Manner, by enlightening their Understandings, to understand and believe the Truth delivered in the Scriptures; but not at all by presenting those Truths to the Mind, by Way of Object_, and this they call, _Medium incognitum Assentiendi_, as that _of whose working a Man is not sensible_.
[Sidenote: _Answ._] This Opinion, though somewhat more tolerable than the former, is nevertheless not altogether according to Truth, neither doth it reach the Fulness of it.
[Sidenote: _Arg 1._] 1. Because there be many Truths, which, as they are applicable to Particulars and Individuals, and most needful to be known by them, are in no-wise to be found in the Scripture, as in the following _Proposition_ shall be shewn.
Besides, the _Arguments_ already adduced do prove, that the Spirit doth not only _Subjectively_ help us to discern Truths elsewhere delivered, but also _Objectively_ present those Truths to our Minds. For that which teacheth me all Things, and is given me for that End, without doubt presents those Things to my Mind which it teacheth me. It is not said, _It shall teach you how to understand those Things that are written_; but, _It shall teach you all Things_. Again, that which brings all Things to my Remembrance, must needs present them by Way of Object; else it were improper to say, It brought them to my Remembrance; but only, that it helpeth to remember the Objects brought from elsewhere.
[Sidenote: _Arg. 2._] My second Argument shall be drawn from the Nature of the _New Covenant_; by which, and those that follow, I shall prove that we are led by the Spirit, both _Immediately_ and _Objectively_. The Nature of the New Covenant is expressed in divers Places: And
[Sidenote: _Proof 1._] First, _Isa._ lix. 21. _As for me, this is my Covenant with them, saith the Lord, My Spirit that is upon thee, and my Words which I have put into thy Mouth, shall not depart out of thy Mouth, nor out of the Mouth of thy Seed, nor out of the Mouth of thy Seed’s Seed, saith the Lord, from henceforth and for ever._ [Sidenote: _The Leadings of the Spirit._] By the latter Part of this is sufficiently expressed the Perpetuity and Continuance of this Promise, _It shall not depart, saith the Lord, from henceforth and for ever_. In the former Part is the Promise itself, which is the Spirit of God being upon them, and the Words of God being put into their Mouths.
[Sidenote: 1. Immediately.] First, This was _Immediate_, for there is no Mention made of any _Medium_; he saith not, I shall by the Means of such and such Writings or Books, convey such and such Words into your Mouths; but _My Words, I, even I, saith the Lord, have put into your Mouths_.
[Sidenote: 2. Objectively.] Secondly, This must be _Objectively_; for [_the Words put into the Mouth_] are the Object presented by him. He saith not, The Words which ye shall see written, my Spirit shall only enlighten your Understandings to assent unto; but positively, _My Words, which I have put into thy Mouth_, &c. From whence I Argue thus:
Upon whomsoever the Spirit remaineth always, and putteth Words into his Mouth, him doth the Spirit teach _Immediately_, _Objectively_, and _Continually_.
But the Spirit is always upon the Seed of the Righteous, and putteth Words into their Mouths, neither departeth from them:
Therefore the Spirit teacheth the Righteous _Immediately_, _Objectively_, and _Continually_.
[Sidenote: _Proof 2._] Secondly, The Nature of the _New Covenant_ is yet more amply expressed, _Jer._ xxxi. 33. which is again repeated and re-asserted, by the Apostle, _Heb._ viii. 10, 11. in these Words, _For this is the Covenant that I will make with the House of Israel, after those Days, saith the Lord, I will put my Laws into their Minds, and write them in their Hearts, and I will be to them a God, and they shall be to me a People. And they shall not teach every Man his Neighbour, and every Man his Brother, saying, Know the Lord; for they shall all know me from the least to the greatest._
The Object here is _God’s Law_ placed in the Heart, and written in the Mind; from whence they become God’s People, and are brought truly to know him.
[Sidenote: _The Difference between the Outward and Inward Law. _] In this then is the _Law_ distinguished from the _Gospel_; the _Law_ before was outward, written in Tables of Stone; but now is inward, written in the Heart: Of old the People depended upon their Priests for the Knowledge of God, but now they have all a certain and sensible Knowledge of Him; concerning which _Augustine_ speaketh well, in his Book _De Litera & Spiritu_; from whom _Aquinas_ first of all seems to have taken Occasion to move this Question, _Whether the New Law be a written Law, or an Implanted Law; Lex scripta, vel Lex indita?_ Which he thus resolves, Affirming, _That the New Law, or Gospel, is not properly a Law written, as the Old was, but _Lex indita_, an Implanted Law_; and that _the old Law was written without, but the new Law is written within, on the Table of the Heart_.
How much then are they deceived, who, instead of making the Gospel preferable to the Law, have made the Condition of such as are under the Gospel far worse? [Sidenote: _The Gospel Dispensation more glorious than that of the Law._] For no Doubt it is a far better, and more desirable Thing, to converse with God _Immediately_, than only _Mediately_, as being an higher and more glorious Dispensation: And yet these Men acknowledge, that many under the Law had _Immediate_ Converse with God, whereas they now cry it is ceased.
Again, Under the Law, there was the Holy of Holies, into which the High Priest did enter, and received the Word of the Lord _immediately_ from betwixt the Cherubims, so that the People could then certainly know the Mind of the Lord; but now, according to these Men’s Judgment, we are in a far worse Condition, having nothing but the outward Letter of the Scripture to guess and divine from; concerning the Sense or Meaning of one Verse of which scarce two can be found to agree. But Jesus Christ hath promised us better Things, tho’ many are so unwise as not to believe him, even to guide us by his own unerring Spirit, and hath rent and removed the Veil, whereby not only one, and that once a Year, may enter; but all of us, at all Times, have Access unto him, as often as we draw near unto him with pure Hearts: He reveals his Will to us by his Spirit, and writes his Laws in our Hearts. These Things then being thus premised; I argue,
Where the Law of God is put into the Mind, and written in the Heart, there the Object of Faith, and Revelation of the Knowledge of God, is _inward_, _immediate_, and _objective_.
But the Law of God is put into the Mind, and written in the Heart of every True Christian, under the new Covenant:
Therefore the Object of Faith, and Revelation of the Knowledge of God to every True Christian, is inward, immediate, and objective.
The _Assumption_ is the express Words of Scripture: The _Proposition_ then must needs be true, except that _which is put into the Mind, and written in the Heart_, were either not _inward_, not _immediate_, or not _objective_, which is most absurd.
§. XII. [Sidenote: _Arg. 3. The Anointing recommended, as_,] The third Argument is from these Words of _John_, 1 _John_ ii. Ver. 27. _But the Anointing, which ye have received of him, abideth in you, and ye need not that any Man teach you: But the same Anointing teacheth you of all Things, and is Truth, and is no Lie; and even as it hath taught you, ye shall abide in him._
[Sidenote: _1. Common._] _First_, This could not be any special, peculiar, or extraordinary Privilege, but that which is common to all the Saints, it being a general Epistle, directed to all them of that Age.