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."

of Cam

bridge, con

book-divi

nity.

And therefore to this purpose a modern author, viz. Dr. Smith of Cambridge, in his Select Discourses, Dr. Smith saith well: "To seek our divinity merely in books and writings, is to seek the living among the dead; cerning 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 Intra te quære Deum, Seek God within thine own soul. He is best discerned vospa iran (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), tori kai uns anois TIS, &c. The soul itself hath its sense, as well as the body. And therefore David 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 a 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 θειότερὸν τι πάσης υποδείξεως (as Origen speaks), It brings such a divine light into the soul, as is more clear and convincing than any demonstration."

Apostacy

§. III. That this certain and undoubted method of and a false the true knowledge of God hath been brought out of introduced. use, hath been none of the least devices of the devil,

knowledge

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 a 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 Christianity suggestions and temptations. Thus Christianity is is become become as it were an art, acquired by human science quired by and industry, like any other art or science; and men human sci- have not only assumed the name of Christians, but

an art, ac

ence and industry.

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 abovementioned; 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 evi- By reveladently follow, that inward and immediate revelation tion is the is the only sure and certain way to attain the true and ledge of saving knowledge of God.

But the first is true: therefore the last.

true know

God.

Now as this argument doth very strongly conclude for this way of knowledge, and against such as 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 Abel, Sethi, holy patriarchs from true knowledge and salvation.

İV.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, as 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

Noah, &c. instanced.

I.

II.

IV.

V.

Assert. 1. proved.

3.

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.

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

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

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

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

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.

§. 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. John i. 1,2, 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. Eph. iii. 9. 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.

§. VI. Having then laid down this first principle, Assert. 2. I come to the second, viz. That there is no knowledge proved.