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"That since (as thou judgest) the being and substance of the Christian religion consisteth in the knowledge of, and faith concerning the birth, life, death, resurrection, and ascension of Christ Jesus, thou considerest, the substance of the Christian religion as a contingent truth; which contingent truth is matter of fact. Whence thou reasonest, that

Matter of fact cannot be known, but by the relation of another, or by the perception of the outward senses; because there are naturally in our souls no ideas of contingent truths, such as are concerning necessary truths; to wit, that God is; and that the whole is greater than the part.-And since it may without absurdity be said, that

God cannot make a contingent truth to become a necessary truth; neither can God reveal contingent truths, or matters of fact, but as contingent truths are revealed but matters of fact are not revealed, but by the outward senses. From whence thou concludest that

Men are not even obliged to believe God producing any revelation in the soul concerning matter of fact, whether of a thing done, or to be done, unless there be added some miracles obvious to the outward senses, by

which the soul may ascertain, that that revelation cometh from God.

"And this thou endeavourest also to prove from the Scripture, Rom. x. where the apostle saith, "Faith cometh by hearing" and because the apostle speaketh afterwards of those who were sent in the plural number; thence thou concludest that to be spoken of outward preaching by the ministry of men: and since the apostle uses a question, saying, "How shall they believe unless they hear," thou gatherest from the induction and connexion of the text, that the apostle speaks only of outward hearing; thence concluding, that without outward hearing, faith cannot be produced; and therefore that there can be no immediate revelation by the simple operation of the Spirit in the mind, unless there be something proposed in the outward senses.

"Before I proceed to a direct answer to this argument, some things are necessary to be premised:

"First then; That it is falsely supposed, that the essence of the Christian religion consists in the historical faith and knowledge of the birth, death, life, resurrection and ascension of Jesus Christ. That faith and historical knowledge is indeed a part of the Christian re

ligion; but not such an essential part, as that without which the Christian religion cannot consist; but an integral part, which goes to the completing the Christian religion: as the hands. or feet of a man are integral parts of a man, without which nevertheless a man may exist, but not an entire and complete man.

"Secondly, If by immediate revelation be understood such a revelation of God, as begets in our souls an historical faith and knowledge of the birth of Christ in the flesh, without the means of the holy Scripture, we do not contend for such a revelation, as commonly given, or expected by us, or any other Christians. For albeit many other evangelical truths be manifested to us by the immediate manifestation of God, not using the Scripture as the means; yet the historical knowledge of Christ is not commonly manifested to us, nor to any others, but by the Holy Scripture, as the means, and that by way of a material object; even as when we see the person of Peter or Paul to our visive faculty immediately, yet not without the medium of that person concurring as a material object to produce that sight; while the light of the sun concurs, as the formal object of that vision or sight. So that when we livingly and spiritually know the history of the birth of Christ in the flesh; the inward revelation or illumination of God, which is like the sun's light, proceeding

from the divine sun, doth shine into the eye of the mind, and by its influence moves the mind to assent unto the historical truth of Christ's birth, life, &c. in the reading or hearing of the Scripture, or meditating therein.

"Thirdly, Nevertheless we do firmly assert, that God can most easily, clearly, and certainly manifest to our minds the historical truths of Christ's birth, &c. when it so pleaseth him, even without the Scripture, or any other outward means. And because this argument seems to be formed against the possibility of such a revelation, therefore I shall proceed to discuss it; but first thou mayst mind, that the prophets who foretold Christ's coming in the flesh, and being to be born of a virgin, and afterwards to suffer death, did know these truths of fact by the inward inspiration of God without outward means, for which see 1 Pet. i. 10, 11. Now that which hath been may be.

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"Fourthly, This argument doth at most conclude, that we cannot naturally know any truth of fact, but by the relation of another without us, or by the perception of the outward senses; because there are naturally in our minds no ideas concerning contingent truths (and every truth of fact is a contingent truth) as there are of necessary truths. This then proveth, that we cannot naturally know any contingent truth, but by the relation of another, or perception of

the outward senses; but that hindereth not, but we may know a contingent truth by a supernatural knowledge, God supplying the place of an outward relator; who is so true, that he may and ought to be believed, since God is the fountain of truth.

"Fifthly, When God doth make known unto men any matter of fact by divine, immediate revelation or inspiration, God speaking to the ear of the heart of the inward man, or as by his finger writing it therein, two things are to be considered in such an immediate revelation.

"To Materiale, The matter of fact, or thing revealed, which is contingent.

"To Formale, The form or mode, how the revelation is made; which form is an inward, divine, and supernatural revelation which is the voice or speech of God, inwardly speaking to the ear of the inward man, or a divine writing supernaturally imprinted therein. Now as to the material part, or the thing and matter revealed, this is indeed a contingent truth, and of itself is not manifest to the mind; but because of the form, that is, because of the divine mode, and supernatural inward operation, the matter is known to be true. For that divine and supernatural inward operation, which the mind doth feel and perceive in itself, is the voice of God speaking unto man, which by its nature and specific property is as clearly distinguished and un

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