ALBEIT I judge I did fully answer to all thy Arguments in that Conference we had concerning the necessity and possi­bility of Inward Immediate Revelation, and of the certainty of True Faith from thence proceed­ing. Nevertheless, Because after we had made an end, and were parting, thou would needs re­mit to my further Consideration, the strength of thy Argument, as that in which thou supposed the very hing of the Question to lye: That I might satisfie thy desire, and that the Truth might more appear, I did further consider of it; But the more I weighed it, I found it the weaker: And therefore that thou thy self may make the truer Judgement of it, I thought meet to send thee my further considerations thereon, (which I had done err now, had not I both at London and elsewhere been diverted by other ne­cessary occasions) Wherein, I doubt not, but thou will perceive a full and distinct answer to thy Argument. But if thou cannot as yet yield to the Truth, or thinks mine answer in any part to be defective, so that there yet remains with thee, any matter of doubt or scruple I doe ear­nestly desire thee, that as I for thy sake, and out [Page 2] of love to the Truth have, not been wanting to examine thy Argument, and to transmitt to thee my Considerations thereon; So thou may give thy self the trouble to write and send me what thou has further to say, which my Friend N. N. who delivers thee this, will at what time thou shall appoint receive from thee, and transmitt to me thy Letter, that at last the Truth may ap­pear where it is.

And that the whole matter may the more clearly be understood, it will be fit in the first place, to propose thy Argument whereby thou opposes the Immediat Revelation of GOD in the Saints, thence concluding thou has fully over­turned the foundation of the People called Qua­kers. Which Argument of thine is,

That since (as thou judges) the Beeing 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 consider [...] the substance of the Christian Religion as a contingent truth; which contingent truth is matter of fact: whence thou reasons, 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 tha [...] the whole is greater than the part; And since i [...] 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 [Page 3] but as contingent Truths are revealed; But matters of Fact are not revealed but by the outward Senses: From whence thou concludes, That Men are not even oblieged to believe GOD producing any Revelation [...]n the Soul concerning matter of Fact, whether of a [...]hing done or to be done, unless there be added some Miracles obvious to the outward senses, by which the Soul may be ascertained that that Revelation cometh from GOD: And this thou endeavours also to prove from the Scripture, Rom: 10. where the A­postle saith, Faith cometh by hearing: And because the Apostle speaketh afterwards of those who were [...]ent in the plural number: Thence thou con­cludes, That to be spoken of outward Preaching by [...]he Ministry of Men: And since the Apostle uses Question, saying, How shall they believe unless [...]hey hear? Thou gathers from the Induction and [...]onnexion of the Text, that the Apostle treats [...]nly of outward hearing; thence concluding that [...]ithout outward hearing, Faith cannot be produced: [...]nd therefore, that there can be no Immediat Reve­lation by the simple operation of the Spirit in the Mind, [...]nless there be somewhat proposed to the Out­ [...]ard senses.

Before I proceed to a direct answer to this Ar­ [...]ument, some things are necessary to be pre­mised,

First then, That is falsly supposed, that the [...]ence of the Christian Religion consists in the [...]istoricall Faith and Knowledge of the Birth, [...]eath, Life, Resurrection and Ascension of Christ [Page 4] That Faith and Historicall Knowledge is indeed a part of the Christian Religion; But not such an Essentiall part, as that without which the Christian Religion cannot consist; But an Inte­grall part, which goes to the compleating of the Christian Religion, as the Hands or Feet of a Man are Integrall parts of a Man, without which nevertheless a Man may exist, but not an intire and compleat Man.

Secondly, If by Immediate Revelation be under­stood such a Revelation of GOD as begets in our Souls an historicall Faith and Knowledge of the Birth of Christ in the flesh, without the means o [...] the holy Scripture, we do not for such a Revela­lation as commonly given or to be expected by u [...] 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 o [...] Christ is not commonly manifested to us, nor t [...] any others, but by the holy Scripture as th [...] means, and that by way of a Material Object, eve [...] as when we see the Person of Peter or Paul by th [...] help of the Suns light; that light of the Sun re [...] veals the Person of Peter or Paul to our visiv [...] Faculty immediately, yet not without the m [...] dium of that person concurring as a matterial O [...] ject to produce that sight, while the light of th [...] Sun concurrs as the formal Object of that vision [...] sight: So that when we Livingly and Spiritua [...] ly know the History of the Birth of Christ [...] the flesh, the Inward Revelation or Illumination [...] [Page 5] GOD, which is like the Suns 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 CHRISTS Birth, Life, &c. in the Reading or Hearing 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 CHRISTS Birth, &c. when it so pleaseth Him, even without the Scripture or any other outward mean. And because this Argument seems to be formed against the possibility of such a Reve­lation, therefore I shall proceed to discuse it. But first, thou may mind that the Prophets who foretold CHRISTS 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 Peter 1.10, 11. Now that which hath been may be.

Fourthly, This Argument doth at most con­clude that we cannot know Naturally 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 [Page 6] the outward senses: But that hindreth not, but we may know a contingent Truth by a superna­turall Knowledge, GOD supplying the place of an outward Relator, who is so true, that he may and ought to be believed; Sith GOD is the foun­tain of Truth.

Fifthly, When GOD doth make known unto Men any matter of Fact by Divine immediat Re­velation or Inspiration, GOD speaking as to the Ear of the Heart of the inward Man, or as by his Finger writting it therein. Two things are to be considered in such an Immediat Revelation.

1. Tòmateriale, The matter of fact or thing revealed which is contingent.

2. Toformale, The forme or mode, how the Revelation is made, which forme is an Inward, Divine and supernaturall Revelation, which is the voice or speech of GOD, inwardly speaking to the Ear of the inward Man, or Mind of Man▪ or a Divine writting, supernaturally imprinted therein. Now as to the matteriall part, or the thing and matter revealed; This is indeed a contingent Truth, and of it self is not manifest to the Mind, but because of the form, that is, be­cause of the Divine mode and supernaturall inward operation, the matter is known to be true: For that Divine and Supernatural Inward Operation, which the Mind doth feel and perceive in it self, is the Voice of GOD speaking unto Man, which by its Nature and specifick Property, is as clearly distinguished and understood to be the Voice of [Page 7] GOD, as the voice of Peter of James is known to be the voice of such Men: for every Beeing as a Beeing is knowable, and that by its own speci [...]k Nature or Property proceeding from its Nature, and hath its proper Idea by which it's distinguishable from every other thing, if so be it's Idea be stirred up in us, and clearly proposed to us.

Sixthly, Now as some Beeings are Natural, some Supernatural; so some Ideas are Natural, some Supernatural: And as when any natural Idea is excited in us, we clearly know it. So al­so when a supernatural Idea is raised, we clearly know that whereof it is the Idea: but the Voice of GOD speaking to the mind of Man, is a super­natural Beeing, and stirreth up in us a superna­tural Idea, by which we clearly know that inward Voice to be the Voice of GOD, and not the voice or operation of another, or of any evil Spirit, or Angel, because none of these has a su­pernatural Idea, as the Voice of GOD, and his Divine Operation hath; for it is full of Vigour, Virtue, and Divine Glory, as saith the Psalmist, who had often experience of it, and we also in our measures are witnesses thereof, for the Voice of GOD is known to be his by its Divine Vir­tue.

Seventhly, The senses are either Outward or Inward, and the Inward senses are either Natu­ral or Supernatural: We have an example of the Inward Natural Sense in being Angied or Paci­fied, [Page 8] in Love and Hatred, or when we perceive and discern any Natural Truth, (such as the Na­tural Maxims, to wit, That the whole is greater then the part: or when we deduce any Conclusion by the strength of Natural Reason, that Percep­tion also in a larger sense may be called an in­ward Sense. But an Example of an Inward super­natural Sense is, when the Heart or Soul of a pi­ous Man feels in it self Divine Motions, Influences, and Operations, which sometimes are as the voice or speech of GOD, sometimes as a most plea­sant and glorious Illustration or visible Object to the inward Eye, Sometimes as a most sweet Sa­vour or Taste, sometimes as a Heavenly and Di­vine Warmness, or (so to speak) Melting of the Soul in the Love of GOD. Moreover this Divine and supernatural Operation in the Mind of a Man is a true and most glorious Miracle, which when it is perceived by the Inward and supernatural Sense, divinely raised up in the Mind of Man, doth so evidently and clearly perswade the Un­derstanding to assent to the thing revealed, that there is no need of an outward Miracle; for this Assent is not because of the thing it self, but be­cause of the Revelation proposing it, which is the Voice of GOD: For when the Voice of GOD is heard in the Soul, the Soul doth as certainly conclude the truth of that Voice as the truth of GOD'S Beeing, from whom it proceeds.

These things being thus premised, I now pro­ceed to a direct Answer: For what is said, that [Page 9] GOD cannot make a contingent Truth to be­come a necessarie Truth, I agree: But when any Contingent Truth is manifest to us by the Immediat Revelation of GOD: There is in it two things to be considered, to wit, the thing revealed which is Contingent; And the Revelation it self, which upon the Supposition that it is a Divine Revela­tion, is no contingent Truth, but a most Necessarie Truth. And this all mankind will say, that this Proposition, Every divine Revelation is necessarly true, is as clear and evident as that Proposition, That every Whole is greater then its Part.

But thou wilt say, how knows thou that a Divine Revelation is a Divine Revelation? I answer, how knows thou that a Whole is a Whole, and a Part is a Part? Thou wilt say, by the natu­ral Idea excited in me of a Whole and of a Part. I answer again, even so, a Divine Revelation is known to be such by a Supernatural Idea of Di­vine Revelation stirred up in us, and that by a Divine Motion or Supernatural Operation. But it is no wonder that Men who have no Experi­ence of Supernatural Ideas, or at lest do not heed them, doe deny them; which is as if a man natu­rally blind denyed Light, or Colours; or a deaf man Sounds, because they experience them not. Therefore we cannot dissemble that we feel a fervent Zeal, even Divinely kindled in us against such an absurd opinion, as affirms, That God cannot ascertain us of his will in any contingent Truth, but by proposing it to the outward Senses. This Opinion does [Page 10] in a manner turn Men into brutes, as if Man were not to believe his GOD, unless he propose what is to be believed to the outward Senses, which the beasts have common with us; yea it derogats from GOD's Power, and imputes weakness to him, as if he could not do that which not only both good and evil Angels can doe, but which the meanest Creatures can doe and the most unsensible; As for instance, the heat of the fire, the coldness of the Air, & Water work­eth upon us; yea if a Pinn prick us, we feel it, & that by the outward Sense; because the Objects are outward and carnal. But since GOD is a most Pure and Glorious Spirit, when he operateth in the Innermost parts of our Minds by his will; Shall not he and his will be clearly felt according to his Nature? That is by a spiritual and super­natural Sense; For as the Nature of GOD is, so is the Nature of his will, to wit, purely spiritual; And therefore requireth a Spiritual Sense to discern it; which Spiritual Sense when it is raised up in us by a divine Operation, doth as clearly and cer­tainly know the voice or revelation of the will of GOD, concerning any thing which GOD is pleased to reveal however Contingent, as the out­ward Sense knows, and perceives the Outward Ob­ject: And it is no less absurd to require of GOD, who is a most pure Spirit, to manifest his will to Men by the outward Senses, else not to be credited; As to require us to see sounds, and hear Light and Colours. For as the Objects of the [Page 11] outward Senses are not to be confounded, but every Object is to have its proper Sense: So must we judge of inward and spiritual Objects, which have their proper Sense, whereby they are to be perceived. And tell me how God doth manifest his will concerning matters of Fact, when he sends his Angels to men, since Angels (as is commonly received) have not outward Senses or at least not so gross ones as ours are? Yea, when Men dye and apear before the Tribu­nal of GOD, whether unto eternal Life or Death, how can they know this having laid down their bodies, and therewith their outward Senses? And nevertheless this Truth of GOD is a Truth of Fact, as is the historicall Truth of Christs Birth in the Flesh. And which is yet more near; how do good and holy Men even in this Life most certainly know that they are in Favour and Grace with GOD? No Outward Revelation doth make this known unto them, but the Spirit (as saith the Apostle) beareth wit­ness with our Spirits that we are the Children of GOD. For the meer Testimonie of a human Conscience, without the inward Testimonie of the holy Spi­rit, cannot beget in us a firm and immoveable Testimony of our Sonship, because the Heart of Man is deceitfull, and if the Testimony thereof were true, at most it is but a Human Tes­timonie which begetteth in us only an human Faith; But that Faith by which holy Men be­lieve they are the Sons of GOD is a Divine [Page 12] Faith, which leans upon a Divine Testimony of the holy Spirit, witnessing in them that they are the Sons of GOD. Moreover when a good Man feels in himself that undeclarable Joy of the ho­ly Spirit, concerning which the holy Scripture speaks, and which is the common Priviledge of the Saints, how or whence feels he this Joy? Truely this Argument concludes no less against this Heavenly Spiritual Joy which is begotten in the Souls of the Saints by the holy Spirit, then it does against the immediat Revelation of GOD; for there is no natural Idea in Men of this spiri­tual Joy, else meer natural Men, yea such as are prophane and ungodly would feel it as much as the Godly: But because it is a Supernatural thing, Therefore it can have no true Idea, but what is Supernatural. Moreover whence is it that pro­phane Men feel sometimes in themselves the Wrath of GOD as Fire, when all things as to the outward go as prosperously with them as with the Godly, and oftentimes more prosperously? For there is no natural Idea in Men of this in­ward Wrath of GOD: There is also an inward Grief oftentimes raised up in Wicked Men from the sense of this Wrath of GOD, which very much vexeth and tormenteth their Minds, and nevertheless this Grief hath no natural Idea in us: For oftentimes wicked Men feel not this Sorrow, for God sometimes is, as it were silent while the Wicked sin, as in Psalm 50.

All which things do most clearly demonstrate [Page 13] that there are in Men Supernatural Ideas of super­natural Beeings; which Ideas are nevertheless not perceived by us unless they be stirred up by some Supernatural Operation of GOD, which raiseth up in us Supernatural and Spiritual, Senses which by their Nature are as distinguishable from the na­tural Senses whether inward or owtward, as the natural Senses are distinguished one from another by their specifick Difference. Of which Spiritual Senses the Scripture speaks frequently, as Heb. 5. and 14. Where is spoken of the Spiritual senses in general, by which the spiritual Man hath the discerning of Good and Evil; which Good is of a spiritual Nature, and conduceth to feed in us a Spiritual and Divine Life; And the Evil is of that kind by which the spiritual Life is in us hurt: To wit Sins, whether carnal or spiritual: All which cannot be discerned but by such who have Spiritual Senses stirred up in them, as saith the A­postle. In other places the Scripture also speaketh of these Spiritual senses, in particular, as of the Spi­ritual seeing: Ps: 34.9. Of the spiritual Hearing, Ps: 85. and 9. Of spiritual Tasting, Ps: 34.8. Of Spiritual smelling, Cant. 1.3. of Spiritual touching, Acts 17:8. and in many other places of Scripture we read of those Spritual Senses in particular. Yea, it is the Promise of the Gospel, that The glory of GOD shall be seen of holy Men, such as are clean of Heart, even in this Life: Isa. 33.17. Mat. 5.8. Which were fulfilled in the primitive Christi­ans, see John 1.14. 1 John 1.1, 2, 3, 4. 2 Cor. 3.18. and Chap. 4.6. But what is this Vision [Page 14] of GOD and Divine Glory which the Soules of the Saints enjoy in this Life, which is only as the Earnest or first Fruits of that more abundant glorious Vision in the Life to come, concern­ing which the Scripture so much declareth, which is the highest happiness of the Immortal Soul.

For this Argument seemeth to doe no less In­jury to the Saints, then to rob them of this most glorious Treasure, both in this Life and that to come; For there is in us no Natural Idea of this Divine Glory, as there is not of GOD himself, which is any wayes proportionable unto so great Happiness which the Scripture so much declareth of, by which the Godly are rewarded, partly in this Life, and plenarly in that which is to come. We confess indeed, there is in all Men as well the Godly as ungodly, some sort of Idea of GOD, as of a most perfect Beeing; and that therefore this Proposition, There existeth a most perfect Beeing, doth as clearly appear to Human understanding, as that the whole is greater then the part, And there­fore this proposition, That a most perfect Beeing ex­isteth, ought to be numbred among the Principalls that of themselves are manifest; But this Idea of God is as manifest to Ungodly as to Godly Men, yea is as clearly perceived by the Devill, as by the most holy Angels, for all the Devills know that GOD is; But yet how blind is the Devill, and all wicked Men as to the Vision of GOD, which is the chief reward of the Saints.

[Page 15]There is then either no such Vision of GOD, neither in this Life nor in that to come, or there is a Supernatural Idea of GOD in us, by which we are made capable of this Vision: Which Su­pernaturall Idea of GOD, differeth much from that Natural Idea of GOD, which Cartesius and his followers so much talk of, (albeit others long before Cartesius did observe this Natural Idea of GOD, and spoke of it) But the happiness of the Saints consists not in contemplating this Naturall Idea of GOD; Else the wicked would be as hap­py as the Godly, yea the very Devill as the most holy Angel; Since as is said, both the De­vill and most wicked Men doe as clearly per­ceive this Natural Idea of GOD, as the most holy Men or Angels.

If the Scriptures then be true, there is in Men a Supernatural Idea of GOD, which altogether dif­fers from this naturall Idea, I say, in all Men; Because all men are capable of Salvation; and consequently, of injoying this Divine Vision: Now this capacity consisteth herein, that they have such a Supernatural Idea in themselves: For, if there were no such Idea in them it were im­possible they should so know God: For what­soever is clearly and Distinctly known, is known by its proper Idea, nether can otherways be clearly and distinctly known; For the Ideas of all things are Divinly planted in our Souls, for they are not begotten in us by outward objects, or out­ward causes, (As the better Philosophy teacheth) [Page 16] but only are by these outward things excited or stirred up: And this is true not only in Super­natural Ideas of GOD, and things Divine, and in Natural Ideas of the naturall Principals of Human understanding, and conclusions thence deduced by the strength of human reason; but even in the Ideas of outward objects, which are perceived by the outward Senses; As that noble Christian Philosopher Boetius hath well observed, to which also the Cartesian Philosophie agreeth: For when I see any outward object, whether it be a Man, or Horse, or Bird, the outward object does not treat in my eye, nor yet in my mind the Idea of those things; For the outward object does nothing but Imprint in our sensible Organs a Corporall motion: Now there is nothing in a Corporall motion that can form in us, the Ideas of those things; For all Ideas are of a Spi­ritual Nature: Now nothing that is Corporall can produce that which is Spirituall, because the less excellent cannot produce the more excellent, Else the effect would exceed its cause, which is against all sound reason that it should bring forth what were of a higher and more excellent kind. Therefore all Ideas whether Of Natural or Spirit­uall things, are Divinly implanted in our minds; Which nevertheless do not alwayes appear, but sometimes appear, and sometimes are as it were hid in us, and sometimes are stirred up in us by causes outward or inward, and again do as it were sleep and shun our observation, and seem [Page 17] not to be otherwayes distinguished by our minds, but as thoughts and perceptions of the mind from the mind it self. That is as the Mode from the Subject, or as a Bod [...]lie Moti­on from the body whereof it is the Motion; For as is the Relation of a Bodily Motion to a Body, so is the Relation of a thought or perception of the mind to the mind. In this nevertheless they dif­fer that the mind can move it self and operat in it self which a body cannot doe; But as a Body can be moved by another, So also can the Mind after its manner be moved by another, and that both by outward and in­ward causes; But chiefly by GOD himself, in whose hand all Souls and Creatures are. But of these things there is enough said at present, and I hope, I have not thus farr Im­pertinently Philosophised.

To return again to the matter in question It is already proved, That there is in a Man a Su­pernaturall Idea of GOD, from whence it easily may be concluded There are other Supernaturall Ideas in man also: To wit, Concerning Divine and Supernaturall things; Yea (as the Saints experience doth prove it) neither doth sound reason any ways contradict it.)

As there are then Naturall Ideas concerning the things of the natural World, as for in­stance, Ideas of Light and Colours, Ideas of Voice and Sounds, Ideas of Savouring and and Smelling, Ideas of Tasting and Feeling, [Page 18] as of Heat and Cold, of Grief and Joy: It follows also that there are Ideas of supernatural things, concerning the Divine and supernatural things of the Divine and Supernaturall World; As Ideas of those things above mentioned in the Spiritual World; And as the Naturall Ideas are stirred up in us by out­ward and Naturall Bodies; So those Divine and Supernatural Ideas are stirred up in us by a cer­tain Principle, which is a body in naturalls in Relation to the Spirituall World; And there­fore may be called a Divine Body; Not as if it were a part of GOD, who is a most pure Spirit, But the Organ or Instrument of GOD, by which he worketh in us and stirreth up in us these Ideas of Divine things, This is that Flesh and Blood of Christ, by which the Saints are nurished, which is a Mystery to all unregene­rated and meer natural Men, never to be reached by them, while they remaine in that state.

Now if there be such Supernatural Ideas, there are also Senses, or Perceptive faculties by which those Ideas are perceived, for those are two relatives that suppose and inferr one an­other: But in wicked men those Senses or faculties do as it were sleep (as the Visive fa­culty of a blind man) But in the Godly they are stirred up. Now by these Divine and Spi­rituall Senses which are distinct and distin­guishable from all the naturall faculties of the [Page 19] Soul, whether of Imagination or naturall rea­son, Spirituall minded men do behold the Glory and Beauty of GOD, In respect where­of and for which all the Glory of this World is despicable to them; Yea even as dross and dung, and they also hear GOD Inward­ly speaking in their Souls words truly Divine and Heavenly, full of Virtue and Divine Life; And they savour and taste of Divine things, and doe as it were handle them with the hands of their Souls, And those Heavenly Enjoy­ments do as realy differ in their nature from all false similitudes and fa [...]itious appearances of them, which either the mind of Man by its own streng [...]h can imitate, or any evill spirit to deceive man can counterfit, as a true Man differs from the dead Image of a Man, or true Bread, Honey, Wine or Milk doth from the meer Picture of those things. And albeit either the Imagination of Man or subtility of the Devil may Counterfit false likenesses of these Injoyments, by which men may be de­ceived; and no doubt many are deceived; That doth not hinder but that those divine Injoy­ments are clearly perceived in such in whom the Divine and spirituall senses are truly opened, and the true Supernaturall Ideas of those things truly raised up: And if there be at any time a mistake, the Divine Illumination is not the cause of that mistake, but some evill disposition of the Mind, as happeneth in those things relating [Page 20] to naturall Reason; For there are many false appearances of Reason, which differ as much from true Reason, as those false and pretended Revelations and Diabolicall Inspirations from such as are truly Divine. Now how many Men who would be esteemed Philosophers, are miserably deceived by those false likenes­ses of Reason? Judging their false Reasons to be the true similitudes of things and solid Ra­tiocinatione; which nevertheless moveth no man of sound Reason to reject sound and so­lid Reason, as doubtfull and uncertain: For even sound naturall Reason is an excellent Gift of GOD, and very usefull to mankind, when used in its proper place; But let none think to comprehend by their naturall reason things that are of a divine and supernaturall kind: And as we use to do when any one is deceived by false appearances of Reason, we endeavour to reduce them to contemplate the first naturall Ideas of naturall things, and to meditate therein, which is as a Test, or Touch­stone, by which all the appearances and likenes­ses of Reason are to be examined, if they contradict them to be rejected: So also when any one is deceived by his own Imagination, or the cunning of satan, thinking any evil inspiration of the devil to be a true Divine Revelation; He that is so deceived, is to be re­duced to the naturall Ideas of things (if so be that pretended Revelation doth contradict [Page 21] them; For no true Divine Revelation can con­tradict the true naturall Idea) or to the Super­naturall Ideas of Divine things, which are most simple, clear and obvious to the minds of men, if they will turn their minds to the Di­vine seed in them; or at least those Ideas are readi­ly and easily stirred up: For as in Naturall Ideas, so in Supernaturall, Some are more easily raised then others; For there is an certain order both of Naturall and Supernaturall Ideas, whereby they are gradually excited; Nor is there any Mortall Man in whose Mind at some time or other there is not stirred up some Idea, that's truly Supernaturall and Divine: And who hath not felt in himself both the Wrath and Judgement of GOD for his sins; And also some tender and gentle taste of GOD'S Love and Goodness, by which wick­ed men are invited to Repentance. Now that which is thought to be a Divine Revelation, is felt to contradict any Divine and Supernaturall Idea, which is clearly perceived in the Soul, it is a manifest token that it is not a Divine Revela­tion, but either a false Imagination, or the wick­ed sugestion of some evill spirit

But to proceed if we will hear the Scripture (as all Christians ought) It testifies to us, That GOD hath declared his Mind and Will, even concerning Contingent Truths to come in the Prophets; As that of the first to the Heb [...] doth evidently declare, GOD who [Page 22] at sundry times, and in diverse manners spoke to our Fathers in the Prophets; Yea let us hear the Prophets themselves▪ Hosea Chap: 1. saith plainly, That the Word of the LORD was made in him, As it is in the Heb. Habakuk also sayes, As he was standing on his Watch to see what Jehovah would speak in him: And it is so manifest that the most Heavenly Revelations are by Inward Illustrations and Inspirations in the very minds of the Prophets, That it is strange how any that believes the Scripture should doubt of it. And if it happened at any time such Revelations were made in the naturall Imaginations of the Prophets, or any of their Inward [...]aturall Senses, Then it may be confessed, they could not be infallibly certain they came from GOD, unless they also felt GOD in the Divine and Supernaturall Senses; by which they did most neerly approach to him, from these Superior and most Inward Senses working upon the lower and less noble Faculties of the Mind. But which ever way the Prophets were certain that they were Inspired of GOD, even when they foretold Contingent Truths to come; It is without doubt they were most certainly perswaded that they were Divinly Inspired, and that frequently without any Outward Miracle; For John the Baptist did no Miracle, and many Prophesied where there appeared no Miracle, as in the Scripture may be often observed. And, we also by the Inspiration of the same Divine [Page 23] Spirit by which the Prophets prophesied do believe their Words and Writtings to be Di­vine concerning Contingent Truths, as well past as to come; else that Faith by which we believe the Scripture would not be Divine but meerly Humane: And thence we need no outward Miracles to move us to Believe the Scriptures, And therefore much less were they necessary to the Prophets who Write them; For we see in many places of the Prophets, where they declare Prophesies as revealed to them of GOD, there is not a word mention­ed of any outward Miracle, as that by which alone they were certain of it. Moreover the falseness of this Argument doth appear, in that the Scripture doth declare many Contingent Truths to have been revealed to the Prophets in Dreams: Now as naturall and wicked men do not see what they dream, by a reall percep­tion of the Outward Senses, but by Inward Ideas which are presented to the Mind and per­ceived by it: so it is also in Divine Revelations of this nature, Of which we have a clear Exam­ple in Joseph the Husband of the Blessed Vir­gin, who when he observed his Wife with Child, was told in a Dream, That She had Conceived by the Holy Ghost. Now I would Know, to which of Joseph's Outward Senses was this revealed? or what miracle had he to Induce him to Believe? Which could neither be proved, (so as to make an Infal­lible [Page 24] application to Mary) by the Testimony of the Scripture, And which being against the Order of nature did choak his reason: The Scripture mentions no miracle in this matter, and yet no doubt Joseph had high­ly sinned, had he not Believed this Revelati­on, and not withstanding rejected his Wife as an Adulteress: But if thou say, That ac­cording to thy Hypothesis, there must have been a miracle; That is only to beg the Ques­tion: And how false this Hypothesis is, The Apostle shews clearly, Corinth. 2.14. The Naturall or Animall Man knoweth not, receiv­eth not the things of GOD: Now Divine Reve­lations are of this Nature; and if either chiefly or only those things were to be Judged by the Outward Senses it would contradict the Apostle; For natural Men, yea the most wick­ed have the use of the outward senses as true and exact as the most Godly: And whereas the Apostle adds, For they are Spiritually Discern­ed: It puts the Matter out of all Ques­tion; For thence it abundantly appears, that this discerning is not by the Outward Sen­ses, according to the following verse, for the Apostle saith, The Spirituall Man Judgeth all things: This then must be done by some senses or Properties Peculiar to the Spirituall man, and in which he excells the naturall man, which is not in the outward senses (as all do know) Therefore the perception of spirituall [Page 25] things cannot be by the outward senses, either as the chief or only means, as is falsly con­tended for.

Now as to these words of the Apostle, Rom. 10. That Faith comes by Hearing; Zuinglius observed well▪ That the Apostle intended not to affirm Faith to come by the hearing of the Outward Word, Neither doth the following words prove it; How shall they Believe unless they hear? And how shall they hear without a Preacher? And how shall they Preach unless they be sent? For the Apostle uses these words not as his Arguments, but as Objections which might be formed, As the same Apostle uses in other places; To which Objections he answers in the same Chapter, as appears verse 18. But I say, have they not all heard? Yes tru­ly, their Voice went into all the Earth; That is of the Father and Son, Or the Father in the Word, which Word is not only neer us, But (accord­ing to the same Apostle, in the same Chap­ter) in our Mouths, and in our Hearts. But further thou can conclude nothing from this, But that Faith is begotten by Outward Hearing only, and no otherwise: For this is the strength of thy Argument, That since Faith cannot be with­out Outward Hearing, Therefore nothing can be certainly believed, but where somewhat is proposed to the Outward Hearing, For if thou acknowledge Faith can be begotten any otherwise then by Hearing, thou looses the [Page 26] strength of thy Argument: And if that Argument hold That Faith comes only by Outward Hearing, thou destroyes the whole Hypothesis; For having before affirmed that outward miracles are sufficient to rend­er one certain of the Truth of any Reve­lation; those miracles whether it be the healing of the Sick, or the raising of the Dead, would avail nothing, because those (as for most part all miracles) are ob­vious to the sight, not to the Hearing: And if it be not by Outward Hearing only, thou can conclude nothing from this place. But I the more wonder, thy using of this Argument, considering the Discourse we had together before we entred upon this debate; For when we were speaking of the Opinions of a certain Person, who de­nyed the certainty of every thing, but what was discerned by the outward Senses, thou condemned as most absurd; But why, I cannot conceive since there is no great difference betwixt those two Opinions, the one saith, There can be no certainty concerning any Truth, whether they be necessary or Contin­gent, but by the perception of the Senses; The other affirms the same of Contingent Truths, though not of Necessary Truths ▪ But among the number of Contingent Truths thou Esteems what belongs to Christian Religion: For thou reckon [Page 27] the necessary Truths only to belong to naturall Religion. This then is all the difference that that other Person sayes, There is no certainty of any Religion, nei­ther Naturall nor Christian but by the perception of the Outward Senses; But thou sayes, though thou Esteems the Cer­tainty of Naturall Re [...]i [...]ion to be without them, yet not of the Christian Religion. But again since thou Esteems that not Na­turall Religion but the Christian Religion is necessary to Salvation; Thou must neces­sarly conclude, That th [...]se Truths which are necessary to Salvation are only known and belei­ved by the benefit of the Outward Senses: In which Conclusion, which is the Summ of all, thou yields the Matter to that other Person. But lastly, If all the certainty of our Faith, Hope, and Salvation, did de­pend upon the Infallibility of outward Sen­ses, we should be most mis [...]rable; since these Senses can be easily deceived, and by many outward Casualities, and Naturall infirmi­ties, whereunto the Godly are no less sub­ject then the wicked, are often vitiated and there are (as the Scripture affirms) false miracles which as to the outward cannot be distinguished from the True, of which we cannot infallibly Judge by the outward Senses, which only discern what is out­ward.

[Page 28]There is a necessity then to have re­course to some other Means.

From all which it does appear how fal­lacious and weak this Argument is, but thanks be unto GOD, who would not that our Faith should be built upon so uncer­tain and doubtfull a Foundation: And whoever hath known True Faith, or hath felt the Divine Testimony of GOD'S Spi­rit in his Soul, will judge otherwise, nei­ther will be moved by such Reasonings; I pray GOD therefore remove these Clouds which darken thy Understanding, that thou may perceive the Glorious Gospell of CHRIST. This is that Saving Word of Grace which I commend thee unto; And that GOD may give thee a Heart inclin­able to believe and obey the Truth, is the desire of,

This Letter a Year ago at the desire of my Freind, R. B. I delivered into the hands of the aforenamed Ambassadour, desiring his answer in writting, which he then promised; but not having as yet done, It was seen meet to be published.