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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47136	Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K.; Divine immediate revelation and inspiration, continued in the true church. Part 2.	Keith, George, 1639?-1716.	1685 (1685)	Wing K158; ESTC R218958	105,601	220

the habit of their mind because these are rules of righteousness but it is manifest their minds are unrighteous note where then are these rules writ where he who is unjust knoweth what is just where he understandeth that he ought to have that which he hath not Where are they therefore writ but in the Book of that Light which is called the Truth whence every just Law is described and is transferred into the Heart of Man who worketh Righteousness not by motion as from one place to another but by impression as the Image passeth from the Seal into the Wax and yet leaveth not the Seal Thus Augustine Again In this same Paragraph he blameth R.B. for saying That the General Revelation doth suffice unto Salvation although the Special doth not come nor be adjoyned thereunto But granting that he who hath faithfully obeyed and followed the General Revelation be in a safe state as to the present and hath a firm and sure hope of future happiness yet this doth not hinder but in order to obtain a more perfect state through Christ of Eternal Life the Special Revelation is necessary as is plain in the example of Cornelius to whom the Apostle Peter behoved to be sent who was to Preach unto him words concerning Christ by which as the Angel said Acts 11.14 He and his House were to be saved CHAP. IV. IN his Seventh and Eighth Paragraphs he saith little or nothing more than what he had formerly delivered concerning the state of the Controversie to wit whether Immediate Divine Revelations be the Principle of knowing God and Divine Things in respect of all men and for all times But divers other things remain as necessary to be opened for the more clear stating the Controversie First as to the Principle of Knowledg which is either Primary or Secundary or which is to the same effect Principal or Subordinate Now as concerning the Subordinate and Secundary Principle we deny not but that the Scriptures are a subordinate and secundary Principle of knowing Divine Doctrines and Truths as concerning God and Christ but still we contend for the Holy Spirit Inlightning Inspiring and by its Life giving Vigour and Vertue effectually working in the souls of men as the Principal or Primary And let the Adversary tell me seeing he doth acknowledge that the inward illumination and operation of the Holy Spirit is absolutely necessary to the obtaining any Saving Knowledge of God whether he doth not believe that the Holy Spirit inwardly operating and inlightning the Minds of Believers is the Primary Principle of Divine Knowledge Or will he say that the Scriptures are the Primary Principle and that the Holy Spirit is but the secundary and subordinate which last as being too absurd and offensive to Christian ears I hope he will abhor to affirm Secondly As concerning the term of inward Revelation the strife or controversie is to be removed for why should we contend in meer words if we be agreed in the same sence as to the verity of the thing First he doth acknowledge that the inward Illuminations of the Holy Spirit are absolutely necessary to beget the saving knowledge of God and Divine Things in Mens minds Secondly He granteth that these inward Illuminations of the Holy Spirit are not only effective but also that they are objective as being real objects proposed to the Mind and moving it to the assent of Truth For so he doth in his Thirty Second Paragraph expresly affirm That God or the Spirit revealing doth not only work efficiently on the Intellectual Faculty to bring forth or produce the Act of Believing but doth also move the Mind objectively or by a formal representation of an object determine the Vnderstanding to assent Thus He. Wherein so far as I can understand or reach he doth acknowledge that the inward Illumination of the Holy Spirit is Revelation properly so called For by inward Revelation we do not understand any other thing than that the Holy Spirit works not only efficiently or as an Efficient Cause upon our Understanding to beget in us True Divine Knowledge and Faith but that he also moves objectively or by a formal representation of the Object determines our Understanding to Assent For what is it in general to Reveal but to propose the Object revealed to our perceptive Faculty and so in particular he who doth propose the outward visible Objects to my sight he is properly enough said to reveal unto me these Visibles and the same is to be understood of the Objects of the other outward Senses And surely according to Scripture phrase the inward illustrations and illuminations of the Holy Spirit produced in the hearts of the faithful are called Revelations in respect of which the Holy Spirit in Scripture is called The Spirit of Wisdom and Revelation Eph. 1.17 as he doth illustrate and illuminate the hearts of the Faithful And Paul writing of the state of his Conversion affirmeth that God had revealed his Son in him the which in some manner and degree may be said of every converted man As yet therefore we agree well enough as I suppose in forming the state of the Controversie It remaineth then Thirdly that we discuss or consider this term Immediate a little more fully wherein alone almost the strife of the Controversie seemeth to be placed the which although at first view it may seem great yet afterwards laying aside prejudice it may appear to be little if any That it may therefore be more clearly understood what is signified by this term Immediate I desire the Reader to take notice that Immediate doth signifie two very different things One is the absence of all means or medium's in the producing any effect Hence God the Great Creator is rightly said to have produced or created his creatures immediately because there was no medium or mean existing save only his Word and Spirit whereby to create them But this signification of the word or term Immediate is too strait and narrow and perhaps agreeth to no other operation than to the Creation and Conservation of the World by God that infinite and supreme Cause unless we add those Divine Miracles and other marvellous things which God did of old and yet doth without the use or concurrence of means The second or other signification of the word Immediate doth not import the absence of the mean or medium but the intimate application or concurrence of the principal and primary Cause unto the secundary together with the mean or means in the operation Again the medium or mean is either continued or discontinued The continued mean I call that mean which is continued or continually and closely is conjoyned in working with the Cause both principal and subordinate But the discontinued mean is that which is not continued or conjoyned in the working with the primary and principal Cause but either works nothing at all or worketh only with the secundary Cause while as the principal and primary Cause worketh nothing with the

said mean but suspendeth and withdraweth its concourse and influence that is requisite to the producing the effect aright Now the continued mean or medium hindereth not that the action or operation of the principal and primary Cause be said to be immediate Hence Immediate is as much as to be in medio i. e. in the mean and therefore when God is said to be in the midst of the faithful so that by his presence in the midst of them or he mediating and intervening they perform all their works he is rightly and properly said immediately to work in them and to inspire and inlighten them Now that the continued mean hinders not the immediate operation of the principal Cause many examples might be produced to show it I shall give an instance in some few which follow The Sun doth immediately inlighten our eyes and shine upon the visible objects and yet it doth this by means of the Air and sometimes by means of the Chrystal or Glass of the Window But because the Air and Glass or other diaphanous and transparent mediums are continued with the Suns illumination the said illumination is immediate and is commonly acknowledged so to be Again when the Husbandman laboureth in his field using many means as Ploughing Digging Sowing Watering or Reaping and Gathering his Corn the Sun doth immediately inlighten him and shine upon his labours by vertue and assistance of which illumination he still laboureth Here we see the making use of many means doth not hinder the immediate illumination and operation of the Sun upon the Husbandman and his labours but all these means and the use of them doth very well agree with the Suns immediate illumination and as it were Revelation and the one is perfited and established by the other For as the labouring and using these outward means cannot be rightly performed and do not profit or avail without the Suns influence and operation so unless the said Husbandman doth labour in his Field Plow Dig Sow and perform other necessary actions for the labouring his ground the Suns illumination or operation although immediate shall little avail him Another example I shall give in the daily mutual conversation of men one with another When one man speaks to another face to face they both hear and see each other immediately and yet this hearing and seeing of one another is not without the use and intervening of many means or mediums for both the voice and image of those men immediately so conversing are conveyed from one to another not only by means of the Air but also of many Organs of the Eyes and Ears It now remaineth to apply these examples or similitudes to the present purpose of Immediate Revelation and the Illumination of the Holy Spirit Do not our Adversaries grant that God doth so inlighten the minds and inward eyes of the Faithful with his Light and Illumination who is the inward spiritual and invisible Sun of the Soul as the outward and worldly Sun doth inlighten our outward eyes I suppose this they will grant Again Is not God who is the light and life of the Faithful as closely and intimately present or rather indeed much more present with his people as the outward Sun is to our Body and outward Man Doth not the Spirit of God which is of a most subtle and penetrating nature and his Light Life and Virtue more perfectly go through and penetrate all means than the outward illumination of the Sun can penetrate or pierce through the Air or most clear and transparent Glass or Chrystal Is not God most inwardly present in all his Creatures and most near and close unto them Is he not more near unto us than all means however so near But it may be answered that God worketh in us using many and various means as reading of the Scriptures Preaching Hearing Meditation Prayer sometimes one and sometimes another and at other times divers joyned together This is granted but all this hinders not that the operation and illumination of God in the use of those means is immediate For if the use of all means in every respect be taken away in Gods instructing teaching inspiring and inlightning men I know not if it can be proved clearly that any man whether Prophet or Apostle was immediately inlightned or inspired by the Holy Spirit with special Revelation For besides that many of the Prophets were taught of God by the means and ministry of Angels and that Iohn the Apostle had his Visions of the Revelation when he was banished into the Isle of Patmos by means of an Angel sent by Christ unto him what Prophet or Apostle ever was of God or of Christ but made use of means Was not Prayer sometimes both Mental and Vocal sometimes only Mental a general and universal Mean which both Prophets and Apostles used and that frequently to obtain their Divine Inspirations and Revelations Do we not read how Moses besought the Lord that he might see his glory the which most sweet and blessed Vision he obtained by means of his prayer and the same is to be understood of the other Prophets And did not the Apostles continue with one accord in prayer at a certain place betwixt the time of Christ his ascending into heaven and the giving of the Holy Ghost on the day of Pentecost And did they not obtain that most excellent gift of the Holy Spirit by means of their prayer And did not Cornelius and his Friends receive the Holy Spirit by means of Peter his Preaching and the like did frequently come to pass to the Primitive Disciples by means of the Apostles Preaching and laying on of their hands Did not Christ inspire the Apostles immediately before his Ascension by means of his outward Preaching unto them and laying his hands on them Did not the Apostles Minister one to another after they had received the Holy Spirit of the word of Life and did edifie and build up one another Had not the Prophets of old Schools and there did Prophesie and Preach and Pray and by using these means the Gift and Spirit of Prophesie came upon many Hearers immediately Surely few or none of the Prophets or Apostles but at times were outwardly taught Adam the first Prophet instructed Abel and Seth Seth instructed his Children and they again their children at least some of them until Noah and Noah instructed some of his Posterity and they again of theirs until Abraham for without all controversie both Abraham and Moses learned some things by outward teaching from their Forefathers of God and Divine Things which yet did not hinder but that they also were immediately inspired and taught of God themselves yea the outward teaching did further them and by its virtue did prepare their minds to receive their Divine Inspirations But put the case that some of them did not hear any thing taught them outwardly by mans voice as in the case of Adam when he was alone Did he or they therefore use no means

affirmeth That the Jews have corrupted the Scriptures in diverse places as first that they have taken out of Esdras where he declareth the Law of the Passover these following words and Esdras said unto the people This Passover is our Saviour and our refuge and if ye think and call to mind to restore him being cast off in a sign and then shall place your hope in him this place shall not be forsaken for ever saith the Lord of Hosts but if ye shall not believe nor hear his words teaching and preaching ye shall be a derision to all Nations and out of the 96th Psalm whereas he saith it was written say among the Nations the Lord hath reigned from the tree viz. the tree of the Cross mentioned by Peter on which Christ was crucified they have left out or taken away these words from the tree leaving only these other words the Lord hath reigned he mentioneth also a third place in Ieremiah corrupted by them XX. Athanasius in his Synopsis Sacris Scripturis acknowledgeth that many Books of the Prophets are lost as the Book of Nathan Addo Achias the Silonite Semei and Iehu and of three thousand Psalms of David only an hundred and fifty now remaining also there were five thousand Parables of Solomon and five thousand Songs also he wrote of Trees from the Cedar of Libanon to the Hysop on the Wall and of Beasts Fouls Creeping-things and Fishes which are not now to be found in the Hebrew and Iosephus declareth that Ezekiel writ two Books of Prophesie It is manifest saith Athanasius that all these are lost by the madness and sloth of the wicked Jews XXI Tertullian in his Book de Virgini Velandis cap. 1. saith The Law of faith remaining the other things belonging to discipline and conversation admit the newness of correction the grace of God working and promoting unto the end for what sort of thing is it that while the Devil is always working and daily adding unto the engines of iniquity that the work of God should either cease or leave off to profit seeing for this cause he sent the Comforter that because mans weakness could not receive all at once by degrees the discipline should be directed and ordered and brought to perfection by that Holy Spirit the Vicar of the Lord. XXII Gregory Nazianzen in his Oration concerning Athanasius saith expresly thus What the Sun is to things sensible the same is God unto things intellectual for the Sun enlightneth the visible World and God enlightneth the invisible World and the one maketh us see the Sun the other maketh us see God Again the same Author saith thus ibid. Whosoever breaketh through the matter and this fleshly body whether saith he it may be lawful to call it a Cloud or a Vail and obtaineth to be conversant with God unfolding or revealing himself and to apprehend that most pure or supream light fo far as is lawful to the nature of man such a man is blessed both because he hath ascended from what is here below and also because he hath obtained that oneness with God or deiformity gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the true Philosophie giveth These things saith he have been the care and study of some few both of old and now in this present time and among such he reckoneth Athanasius as equaling some and excelling others and falling little short of some others to wit even the Prophets and Apostles XXIII Clemens Alexandrinus already cited admon ad gent. As the true Sons of the Light let us behold the Light and look upward lest the Lord find us to be but Bastards as the Sun discovereth the Eagles And lib. 5. Stromatum he saith he who neither maketh use of his sight nor any other of his bodily senses in his contemplating but by the pure mind it self applyeth to things obtaineth the true Philosophy XXIV The same Clemens lib. 1. Stromatum directeth men in general to go to the Light and Water that is within themselves But he who hath the eye of his soul dimmed or made dull with evil education and doctrine let him go into his Domestick Light or the Light that is in his own House gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth which graphically manifesteth things that are not written Ye who thirst go unto the Waters saith Esaias and Solomon admonisheth saying drink Water out of your own Cistern Prov. 5. therefore Plato who is a Philosopher out from among the Hebrews as having learned much from them in his Laws commandeth the Husbandman not to pour Water upon the Land nor to take Water from others to water it but that they first dig by themselves even unto the earth which is called Virgin-earth and in the same Book he saith the Scripture exciteth or stirreth up that which is within us which he calleth the fire of the Soul igniculum animae XXV In his admonition to the Gentiles he saith The Saviour hath many voices and ways for the salvation of men threatning he admonisheth them and reproving he converteth them c. also he terrifieth them by the fire kindling a flame out of a Pillar which is both a signification of grace and of fear if thou obeyest it is light if thou dost not obey it is fire And in the same Admonition to the Gentiles who were unbelievers he saith It is not difficult to come unto the Truth nor impossible to apprehend her for she is most near in our Houses even as the most wise Moses declareth living in our three parts the Hands the Mouth and the Heart for so the Septuagint rendreth these words this saith he is a true symbol of the Truth which is fulfilled universally in three viz. Counsel Action and Speech XXVI Athanasius whom I formerly mentioned as one greatly approved among the Fathers in his Oration against the Gentiles saith As God who is over all so the way which leadeth unto him is not far off nor is it forth without us but it is in us and the beginning of it may be found out by us even as Moses taught in these words the word of Faith is within thy heart which our Saviour also signified and confirmed saying the Kingdom of God is within you for because we have in us Faith viz. the word of Faith and the Kingdom of God therefore we may speedily understand and contemplate the King of the University to wit the saving word of the Father Neither can the Heathens pretend any cause who serve Idols nor let any man vainly deceive himself as if he wanted that way or method and therefore find out a pretext of his impiety for we all stand upon that way and have it although all do not endeavour to walk in it but transgress it being drawn a-away by the outward pleasures of this life XXVII Origin reputed by many inferiour to none of these called Fathers both for his great piety and great knowledge of the Scriptures who lived before Athanasius and was a Disciple of Clemens Alexandrinus

him do not say That the Gift of Praying by the Spirit was expired in his time and though Chrysostome had said so I suppose the Author himself doth not think that all Chrysostoms words are infallibly to be believed Yea the reason given by Chrysostome why God was pleased to give that Gift of Prayer doth still remain viz. Because without the spirit we know not what to pray for as we ought and therefore there is as great necessity for the spirit of Prayer now as then But it hath no weight what the Author saith Pag. 29. That the Christians might learn what to pray for and how out of the Scriptures which are an excellent Rule of Devotion as well as Faith and since that Gift was also rendred useless by the early general use of Liturgies I say this hath no weight to prove that the spirit of Prayer or praying by Divine Inspiration is expired for in the Apostles days the Scriptures were extant as much as now and therefore if the spiritual Gift of Prayer is made void by having the Scriptures in the room of it that Gift should have ceased in the Apostles days Surely it was not Gods design to give us the Scriptures that he might take away his spirit from us and leave us only the Scripture-words in his room but he promised that his spirit should remain or abide with his people for ever whose abiding and presence was necessary unto all true Christians to give them the inward and spiritual sense and understanding of the words of Prayer contained in the Scripture and to teach them what words to use at one time and what at another seeing they could not use them all at once And as for the early general use of Liturgies which this Author saith was in the Church to be sure there was none in the Apostles times as the Author confesseth and if there had been any need of them for the succeeding Ages the Apostles had been the fittest persons to have composed them which yet we do not find that ever they did It is too apparent that when the spirit of Prayer began to be lost composed Liturgies came to be set up and that the loss and decay of this spirit or spiritual Gift of Prayer was caused by the carnality and apostacy of the far greatest part of those called Christians though we have cause to believe it remained in the Hearts of a remnant all along CHAP. IV. BUT whereas the Author saith as for the Gift of Praying and Preaching by the Spirit there is no mention made of it in the Ecclesiastical Writers even where they enumerate the rest of the spiritual Gifts unless Irenaeus comprehended it under the Gift of strange Tongues with all sorts of which he saith many of the Brethren spoke in his time by the Holy Ghost Surely this the Author doth too confidently affirm for as concerning Praying by the Spirit Tertullians Testimony is clear who lived about the end of the second Century who discoursing of Prayer and the manner how the Christians used it said expressly That they prayed ex pectore siue monitore per spiritum sanctum i. e. out of the Heart without one to go before them and by the Holy Ghost And both Tertullian and Iustine Martyr and Eusebius make mention of the Gift of Prophesie by the Spirit remaining in the Church in their time And the Author himself acknowledgeth that under Prophesie Preaching and praising God by the Spirit is understood frequently in Scripture and why not also in the Ecclesiastical Writers Yea even Bernard who lived above a thousand years after Christ did say tepida est omnis oratio quam non prevenit inspiratio i. e. All Prayer is dead or lukewarm which Inspiration doth not prevent But it is easie to apprehend why when the Ecclesiastical Writers did mention the miraculous Gifts of the Spirit then remaining in the Church they said nothing commonly of Preaching and Praying by the Spirit because they did not reckon Preaching and Praying by the Spirit any of that sort of miraculous and extraordinary Gifts but judged it as a common and necessary Gift and therefore did not mention it among those that were miraculous and singular which is an argument rather against the Authors assertion than in favour of it And since the Author doth acknowledge that divers miraculous Gifts of the Spirit did remain in the Church for some hundreds of years after the Apostles it is strange he should suppose the Gift of Preaching and Praying by the Spirit to have expired before the rest but his prejudice against the Principle of Inspiration maketh him to fall upon such an absurd supposition Now when I say the Gift of Preaching and Praying by the Spirit was none of the miraculous and extraordinary Gifts of the Spirit I mean it had nothing of any external or outward Miracle in it any more than Faith Love Hope or any other of the Evangelical Vertues all which being supernatural were internally miraculous as much or rather more than the outward And whereas the Author pleadeth that none of these miraculous Gifts were of a moral consideration as having any immediate influence to sanctifie the persons so inspired consequently not necessary to remain in the Church If then it can be proved that Preaching and Praying by the Spirit are of a moral consideration and have a sanctifying Influence upon the persons inspired it will necessarily follow that they do and must remain in the true Church And first as to Praying by the Spirit that is a Moral Duty and of a moral Consideration which is a Gospel-precept but Praying by the Holy Ghost is a Gospel-precept see Eph. 6.18 Praying always with all Prayer and Supplication in the Spirit and Iud. 2. Praying in the Holy Ghost And as concerning all true Worship which is to be given to God Christ hath expresly taught that it is to be performed in Spirit and in Truth And I ask the Author whether he doth not think that Davids Prayers and Psalms which were by the Inspiration of the Holy Spirit had not a sanctifying Influence upon David himself And also whether the Prayers of those in the primitive times who prayed by Inspiration and brought forth such deep inward sighings with great contrition of Heart by the help of the Holy Spirit had not a sanctifying Influence going alone with them and were not those Prayers holy Prayers and those sighings holy sighings which left some holy Impressions both upon the Speakers and Hearers the which if they did as most certainly they did unto all sincere Christians who heard them then Prayers by Inspiration have a moral and intrinsecal excellency in them and consequently were to remain in the true Church to the end of the World Next as to Preaching by the Spirit it is clear that it had a sanctifying and converting power going alone with it so that many thousands were converted unto the Lord and became truly sanctified by means of such Preaching But if

he is not a dead Vessel or Machine but is a living sensible rational Vessel and is quickned strengthened and beautifyed yea and perfected thereby as the Body is by the Soul that is lodged in it So that however others who are declared Enemies to Divine Inspiration may judge we have cause to conclude That men indeed Divinely inspired are the most truly Rational Men in the World and have the truest and noblest use of all their Rational and Intellectual faculties if duly improved Several Testimonies of Ancient Fathers so called and other Ancient Writers to the Spirits Inward and Immediate Teachings and the preference of the Spirit of God in his Divine Illuminations and Operations and Inspirations to the Letter of the Scripture also the Vniversality of Divine Illumination and of the benefit of Silence and other things of Truth of the like Nature as owned by the People called in Derision Quakers IGnatius who lived in the first Century or within a hundred years after Christ and is thought that he might have seen Christ in the flesh who died a valiant Martyr for the truth of Christ in his 9th Epistle writing to the Church of Philadelphia saith expressly thus 1. I have heard some saying unless I find the Gospel in Archeis publick Records or Writings I believe not Unto such I say Jesus is unto me for publick Records or Writings again he saith the publick Records or Writings ought not to be preferred unto the Spirit Observe It 's plain that by the Archea or Publick Records he meaneth the Scriptures in which sense Tertullian useth the word Archia lib. 3. against Marcion II. And in his 14th Epistle writing to the Ephesians he saith unto them expresly these words using the Holy Spirit the Rule in Greek thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifieth a measuring Line Rule or perpendicular III. Athenagoras who lived in the 2d Century legatione pro Christianis pleading for the Christians that they lived a pure life he saith expresly of them whose life is directed unto God as the Rule the Greek words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most properly signifieth a Rule Amussis Regula IV. Clemens Alexandrinus who lived in the beginning of the 3d Century admonitione ad Gentes saith But that holy man Moses speaketh truly Deut. 25.13 14 15. Thou shalt not have in thy bag a weight and a weight a great and a small but thou shalt have a true and a just weight judging the weight and the measure and the number of all things to be God for the unjust and unrighteous at home and in the bag are the Idols that are hid in the unclean soul but there is one just measure who is the only true God ever equal and ever the same measuring and weighing all things in the ballance which is righteousness V. The same Clemens 1 b. 1. Stromatum towards the end saith expresly thus It is evident that Moses calleth the Lord the Testament greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying behold I my Testament with thee for before he said the Testament or Covenant was not to be sought in the Scripture again he saith in the preaching of Peter thou shalt find the Lord called the Law and the Word or Reason VI. The same Clemens in his forecited admonition to the Gentiles expresly declareth that in all men simply or universally and especially in them who are exercised in Doctrines there is instilled a certain divine influx or influence gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the grace or gift of which they acknowledge even they also who are unwilling that God is one incorruptible and unbegotten or uncreated VII Again in the same he saith for as that divine Apostle of the Lord saith The grace of God that bringeth salvation hath appeared unto all men c. this is the New Song the appearance of the word which hath shined in us which was in the beginning and was first of all VIII And in his Poedagagus lib. 1. cap. 3. he saith there is a lovely or amiable thing in man which is called the inspiration of God gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX And writing to the unbelieving Gentiles he speaketh expresly of the inward witness which was in them calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innatum testem fide dignum the innate witness worthy of faith and what is that but the same which Iames called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the innate word born or inbred in us X. The same Clemens in his Stromata citeth testimonies for the truth out of Matthias Barnabas Clement the Apostle and out of Hermes the Pastor yea he is so far from thinking that only the Prophets and Apostles writ by Divine Inspiration that he plainly declareth that not only Plato but also many others preached and declared the only true God by his inspiration gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admon ad Gentes and in the same speaking of the followers of Pythagoras he saith and these things suffice unto the acknowledging of God which are written by them by the inspiration of God This Clemens Alexandrinus was the Scholar of Pantaenus the Martyr the which Pantaenus taught School at Alexandria in Aegypt and is said to have been the first Christian School-Master in that famous School of Alexandria to whom did succeed Clemens Alexandrinus and to him Origine and others successively XI The forecited Ignatius writing to the Ephesians ep 14. saith expresly thus Let Christ speak in you as in Paul let the Holy Ghost teach you to speak the things of Christ like unto him and in his 13th Epistle writing to Heron Deacon of Antioch he saith Thou art the Temple of Christ the Instrument of the Spirit XII Tertullian who lived about the beginning of the third Century lib. 2. carminum advers Marrion saith Atque adeo non verba libri sed missus in orbem Ipse Christus Evangelium est si cernere vultis In English thus Not the words of the Book but Christ who is Into the world sent the Gospel is If ye will understand this he wrote against the Marcionists a gross sort of Hereticks XIII The same Tertullian a very approv'd Author in what he writ before he was leavened with the Doctrines of Novatus and Montanus and famous among the Christians for his Writings a great defender of the Christian faith against the Infidels In his Book of the Testimony of the Soul against the Gentiles proveth that there is in the souls of all men a testimony concerning God the judgement to come the immortality of the soul the punishment of the wicked after death the resurrection of the body c. he saith moreover thus I bring forth a new Testimony more known than all literature or letter-knowledge and cap. 5. he saith thus These testimonies of the soul how much true so much simple how much simple so much vulgar how much vulgar so much common how much common so much natural how much natural so much