a name, but an absurdity of speech.
6. It is true, that the heathens, and all nations of the world, have acknowledged that there are spirits, which for the most part they hold to be incorporeal; whereby it may be thought that a man by natural reason, may arrive, without the knowledge of Scripture, to the knowledge of this; that spirits are. But the erroneous collection thereof by the heathens may proceed, as I have said before, from ignorance of the causes of ghosts and phantasms, and such other apparitions. And from thence had the Grecians their number of gods, their number of daemons good and bad; and for every man his genius; which is not the acknowledging of this truth: that spirits are; but a false opinion concerning the force of imagination.
7. And seeing the knowledge we have of spirits, is not natural knowledge, but faith from supernatural revelation, given to the holy writers of Scripture; it followeth that of inspiration also, which is the operation of spirits in us, the knowledge we have must all proceed from Scripture. The signs there set down of inspiration, are miracles, when they be great, and manifestly above the power of men to do by imposture. As for example: the inspiration of Elias was known by the miraculous burning of his sacrifice. But the signs to distinguish whether a spirit be good or evil, are the same by which we distinguish whether a man or a tree be good or evil: namely actions and fruit. For there be lying spirits wherewith men are inspired sometimes, as well as with spirits of truth. And we are commanded in Scripture, to judge of the spirits by their doctrine, and not of the doctrine by the spirits. For miracles, our Saviour hath forbidden us to rule our faith by them, Matt. 24, 24. And Saint Paul saith, Gal. 1, 8: Though an angel from heaven preach unto you otherwise, &c. let him be accursed. Where it is plain, that we are not to judge whether the doctrine be true or no, by the angel; but whether the angel saith true or no, by the doctrine. So likewise, I Joh. chap. 4 vers. 1: Believe not every spirit: for false prophets are gone out into the world; verse 2: Hereby shall ye know the spirit of God: every spirit that confesseth that Jesus Christ is come in the flesh, is of God; verse 3: And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God; and this is the spirit of Antichrist; verse 15: Whosoever confesseth that Jesus is the Son of God, in him dwelleth God, and he in God. The knowledge therefore we have of good and evil inspiration, cometh not by vision of an angel that may teach it, nor by a miracle that may seem to confirm it; but by conformity of doctrine with this article and fundamental point of Christian faith, which also Saint Paul saith 1 Cor. 3, 11, is the sole foundation: that Jesus Christ is come in the flesh.
8. But if inspiration be discerned by this point; and this point be acknowledged and believed upon the authority of the Scriptures: how (may some men ask) know we that the Scripture deserveth so great authority, which must be no less than that of the lively voice of God? that is, how we know the Scriptures to be the word of God? And first, it is manifest: that if by knowledge we understand science infallible and natural, such as is defined in the VI chap. 4 sect., proceeding from sense; we cannot be said to know it, because it proceedeth from the conceptions engendered by sense. And if we understand knowledge as supernatural, we cannot know it but by inspiration; and of that inspiration we cannot judge, but by the doctrine. It followeth therefore, that we have not any way, natural or supernatural, that knowledge thereof which can properly be called infallible science and evidence. It remaineth, that the knowledge we have that the Scriptures are the word of God, is only faith. For whatsoever is evident either by natural reason, or by revelation supernatural, is not called faith; else should not faith cease, no more than charity, when we are in heaven; which is contrary to the doctrine of Scripture. And, we are not said to believe, but to know those things which are evident.
9. Seeing then the acknowledgment of the Scriptures to be the word of God, is not evidence, but faith; and faith, chap. VI, sect. 7, consisteth in the trust we have in other men: it appeareth plainly that the men so trusted, are the holy men of God's church succeeding one another from the time of those that saw the wondrous works of God Almighty in the flesh; nor doth this imply that God is not the worker and efficient cause of faith, or that faith is begotten in man without the spirit of God; for all those good opinions which we admit and believe, though they proceed from hearing, and hearing from teaching, both which are natural, yet they are the work of God. For all the works of nature are his, and they are attributed to the Spirit of God. As for example Exod. 28, 3: Thou shalt speak unto all cunning men, whom I have filled with the spirit of wisdom, that they make Aaron's garments for his consecration, that he may serve me in the priest's office. The faith therefore wherewith we believe, is the work of the Spirit of God, in that sense, by which the Spirit of God giveth to one man wisdom and cunning in workmanship more than to another; and by which he effecteth also in other points pertaining to our ordinary life, that one man believeth that, which upon the same grounds another doth not; and one man reverenceth the opinion, and obeyeth the commands of his superiors, and others not.
10. And seeing our faith, that the Scriptures are the word of God, began from the confidence and trust we repose in the church; there can be no doubt but that their interpretation of the same Scriptures, when any doubt or controversy shall arise, by which this fundamental point, that Jesus Christ is come in the flesh, is not called in question, is safer for any man to trust to, than his own, whether reasoning, or spirit; that is to say his own opinion.
11. Now concerning man's affections to Godward, they are not the same always that are described in the chapter concerning passions. For there, to love is to be delighted with the image or conception of the thing loved; but God is unconceivable; to love God therefore, in the Scripture, is to obey his commandments, and to love one another. Also to trust God is different from our trusting one another. For when a man trusteth a man, chap. IX, sect. 9, he layeth aside his own endeavour; but if we do so in our trust to God Almighty, we disobey him; and how shall we trust to him we disobey? To trust to God Almighty therefore is to refer to his good pleasure all that is above our own power to effect. And this is all one with acknowledging one only God; which is the first commandment. And to trust in Christ is no more, but to acknowledge him for God; which is the fundamental article of our Christian faith. And consequently to trust, rely, or, as some express it, to cast and roll ourselves on Christ, is the same thing with the fundamental point of faith, namely, that Jesus Christ is the son of the living God.
12. To honour God internally in the heart, is the same thing with that we ordinarily call honour amongst men: for it is nothing but the acknowledging of his power; and the signs thereof the same with the signs of the honour due to our superiors, mentioned chap. VIII, sect. 6 (viz.): to praise, to magnify, to bless him, to pray to him, to thank him, to give oblations and sacrifice to him, to give attention to his word, to speak to him in prayer with consideration, to come into his presence with humble gesture, and in decent manner, and to adorn his worship with magnificence and cost. And these are natural signs of our honouring him internally. And therefore the contrary hereof: to neglect prayer, to speak to him extempore, to come to church slovenly, to adorn the place of his worship less than our own houses, to take up his name in every idle discourse, are manifest signs of contempt of the Divine Majesty. There be other signs which are arbitrary; as, to be uncovered (as we be here) to put off the shoes, as Moses at the fiery bush, and some other of that kind; which in their own nature are indifferent, till to avoid indecency and discord, it be otherwise determined by common consent.
Chapter 12: How by Deliberation From Passions Proceed Men's Actions
1. It hath been declared already, how external objects cause conceptions, and conceptions appetite and fear, which are the first unperceived beginnings of our actions: for either the action immediately followeth the first appetite, as when we do any thing upon a sudden; or else to our first appetite there succeedeth some conception of evil to happen unto us by such actions, which is fear, and withholdeth us from proceeding. And to that fear may succeed a new appetite, and to that appetite another fear, alternately, till the action be either done, or some accident come between, to make it impossible; and so this alternate appetite and fear ceaseth. This alternate succession of appetite and fear,
