the Consequence of our Principles but without great Injustice to us The Scriptures are uncertain upon their â—â—â—ndation but not upon ours Doth our â—â—â—ifesting their Faith concerning the Scriptures to be grounded upon their own Imaâ—â—â—ations or humane Traditions make void Scriptures or render them uncertain By means for we would have them receivupon the Spirit 's Testimony and Evidence which gave them forth And though cannot allow them to be The Rule of 〈◊〉 and Life under the Dispensation of 〈◊〉 Gospel which is Power and Life it self 〈◊〉 are they to be reverently Read Believed 〈◊〉 Fulfilled under the Gospel For notwithstanding the Law written upon Stone was 〈◊〉 Paul's Rule after the Son of God was â—â—vealed in him yet the Son of God taught 〈◊〉 to fulfil the Righteousness declared by 〈◊〉 Law If it be to deny and reject as 〈◊〉 have enviously said of us yea to vilifie the Scripture because we cannot allow to be The Rule c. Paul then may be said deny reject and vilifie the written Law what time the Law of the Spirit of 〈◊〉 in Christ Jesus became his Rule There a great Difference between asserting that 〈◊〉 Spirit is the Rule and casting away and â—â—lifying of Scripture And indeed it is but 〈◊〉 old Fetch of the Devil 's to pretend Hoâ—our to the Letter that he might the more unsuspectedly oppose the bringing in of Dispensation of the Spirit which the 〈◊〉 it self testifies of and to They that 〈◊〉 to be led of the Spirit arrive at the End which the Scripture was given forth 〈◊〉 Apostle John did as good as say the 〈◊〉 thing when he told them to whom wrote That the Anointing which they had â—â—ceived and abode in them would lead them all Truth and that they needed not that Man should teach them To deny this to 〈◊〉 been the Saints Teacher is to deny as 〈◊〉 a Proposition as is in the whole Scripture And that one Age of Christianity 〈◊〉 have one Rule and another Age anoâ—â—â— Rule That Age the Spirit and This but Letter is more then any Man can 〈◊〉 Yet did John's so writing to the Believers valid the Scripture or vilifie his own 〈◊〉 I would think none could talk so 〈◊〉 How then doth our Exalting the Light 〈◊〉 Spirit of Christ which fulfils the Scripture by bringing such as are led by It to enjoy the good things therein declared reject 〈◊〉 vilifie the Scriptures Does our living up them by an higher Rule make us to deny aâ—â— reprobate them Erasmus and Grotius thiâ—â— them then most to be valued when 〈◊〉 are Witnesses of their Truth in themselveâ— See them on 2 Pet. 1. 19 20. I do acknowledge they contain an Account of sever heavenly Prophecies Godly Reproofs Instructions and Examples that ought to be â—â—beyed and followed Object If so Then how are they not A Rule Faith and Life Answ A Rule and the Rule are two â—â—â—ngs By The Rule of Faith and Practice understand the Living Spiritual Immediate â—mipresent Discovering Ordering Spirit of 〈◊〉 And by A Rule I apprehend some Inâ—â—â—ment by and through which this Great 〈◊〉 Universal Rule may convey its Directiâ—â—â— Such a Subordinate Secondary and Deâ—â—ratory Rule we never said several parts of â—â—ripture were not Yet we Confess the â—eason of our Obedience is not meerly because they are there written for that were 〈◊〉 but because they are the Eternal Preâ—â—â—ts of the Spirit in Mens Consciences There â—epeated and Declared It is the Testimony of 〈◊〉 Spirit which is The True Rule for believing â—nd understanding of the Scripture therefore 〈◊〉 the Scripture but the Spirit of Truth must 〈◊〉 The Rule for our believing and understanding Them Thus held the Ancients Tertullion saith Worldly Wisdom the Lord â—alls Foolishness he hath chosen the foolish things of the World to the confounding of Philosophy â—or that is the Matter of Worldly Wisdom a divine Interpreter of the divine Nature and Disposings Justin Martyr in Exposit fid The Interpretation of the Scriptures is to be accommodated to the Will of the Doctrine of the Spirit and not to humane Reasonings Hieron saith The Scriptures must be open with Spiritual Exposition Epiphanius saith Only to the Children the Holy Ghost all the Scriptures are plain 〈◊〉 clear Nor were the most approved Protestants any sort who have been so reputed in Oâ—â—position to Popery of another mind It the Substance of the Fourth Article exâ—bited against the Lutherans in the Council Trent as an Erroneous Doctrine they heâ— That to understand the Scripture neither Gloss 〈◊〉 Comment is necessary but only to have the 〈◊〉 of a Sheep of Christ's Pasture Erasmus tells us What Man sets forth Man's Device may be received by Man's 〈◊〉 But the thing that is set forth by the Inspiration the Holy Ghost requireth an Interpreter inspire with the like Spirit and without the Inspiration of it the Secrets of God cannot 〈◊〉 known Luther giveth us his Mind thus The Scripâ—tures are not to be understood but by that 〈◊〉 Spirit by which they were writ Peter Martyr that famous Italian Proteâ—stant teacheth us The Spirit is the Abettâ—â— by which we must assure our selves for underâ—standing of the Scriptures that thereby we may discern between Christ's Words and a Stranger quoting Christ's words My Sheep know my Voice and several other places of Scripâ—ture Again The Spirit of God revealeth the Truth in the Scriptures H. Bullinger Decad. 4. Serm. 8. Men fetch â—he Understanding of Heavenly Things and Knowledge of the Holy Ghost from No where â—lse but from the same Spirit John Bradford answer'd to the Arch-Bishop of York thus We know the Scriptures as Christ's Sheep by the same Spirit that wrote and spake them being thereby assured c. 〈◊〉 teacheth thus in his Institutes It necessary the same Spirit that spake by the Mouth of the Prophets should Pierce into our Hearts to perswade us that they Faithfully Delivered that which was committed to them of God Beza saith That the Way of understanding Prophecies and referring them to the right Scope must be sought or fetcht from the Same Spirit which dictated them to the Prophets themselves and more to that purpose W. Tindal call'd the English Apostle by J. Fox saith It is impossible to understand in the Scriptures more than a Turk for any that hath not the Law of God writ in the Heart to fulfil it Bp. Jewel says thus against Harding The Spirit of God is bound neither to Sharpness of Wit nor to abundance of Learning Flesh and Blood is not able to understand the Holy Will of God without Special Revelation Without This Special Help and Prompting of God's Spirit the Scripture is to the Reader be he never so Wise and well Learned as the Vision of a Sealed Book D. Ames a great Father of the Independents saith upon occasion of Bellarmin's words The Anointing of the Holy Spirit doth teach the
Faithful to understand those things which they received of the Apostles therefore to understand the Scriptures in those things which are necessary to Salvation with more to that purpose Vatablus on Job 32. 8. with Drusius 〈…〉 and others speak to the same effect G. Cradock a famous Independent Preacher preach'd That the Scripture is a Speechless Thing without the Spirit Ch. Goad an Eminent Separate in his Works stil'd B. D. of K. College in Cambridge and an Independent Pastor thus taught There is no Knowledge of Christ nor of the Scripture but by Revelation D. J. Owen a Man of greatest Fame among the present Independents saith The◠Publick Authentick and Infallible Interpreter of the holy Scripture is He who is the Author of them from the Breathing of whose Spirit it Deriveth all its Verity Perspicuity and Authority So that we see upon the Judgment of many considerable Persons the Scripture is no◠Rule for our believing and understanding 〈◊〉 It self and therefore not The Rule of Faith and Practice concerning the things therein declared I will give a short Instance in Christ's words about Regeneration He taught and strange it was no doubt to wise Nicodemus That unless a Man be born again he cannot see the Kingdom of God This is as plain a Proposition as can be laid down and may be credited Historically But what is that to the Knowledge and Experience of the New Birth That they are never like to be informed of there Nor can that Scripture be my Rule in that Heavenly Travel respecting the many and wonderful Trials and Exercises that are to be met with in the way to It Neither can any other Writing whatever This only is the Office of that Spirit and Word Immortal by which we are begotten again What then is my Rule to inform order strengthen and lead through the whole Operation but the Same Spirit All Doctrinal Scripture was experienced before written or they had not been true Witnesses who wrote it Now that which was their Rule can only guide us into the same Experiences nor are they to be rightly known before experienced Do my Will and you shall know more of my Doctrine saith Christ I read the History of such things This saves not Neither can the History be the Rule leading into the Mystery That belongs only to the Spirit that searcheth out the deep things of God Consequently the Spirit and not the Scripture is the Rule for So believing and living Obj. But is not this to make void the Protestants Plea against the Papists viz. That the Scriptures are the Rule of Faith and Practice Answ No such matter For the Question was not Whether the Spirit of Christ or the Scripture was the Rule But Whether the Scripture which is God's Tradition or Popish Traditions were the Rule to measure the Truth of Doctrines and Practices by We grant that particular Scriptures rightly understood may measure what is agreeable or disagreeable to them That is such Doctrines and Practices as are contrary to that part of Scripture more particularly relating to our days are questionable by the Scripture especially since all Parties pretend that what they say and do is according to Scripture Yet this concludes not the Scripture to be The General and Evangelical Rule Obj. But if God had not revealed those things that are in Scripture by it to us how could they have been known by us Answ They were known by the Light and Spirit of Christ before they were written for from being written they are called Scripture Therefore it is said That the Prophets searched diligently what and what manner of Time the Spirit of Christ tha◠was in them did signifie when it testified before hand of the Sufferings of Christ No◠are they ever the more reveal'd to the blind and dark Mind because they are written The Mysteries of Regeneration are as Puzling to Natural Wit and Earthly Wisdom as before Therefore well said Epiphanius Only to the Children of the Holy Ghost all the Holy Scriptures are Plain and Easie Mens going to hammer out Principles without this Infallible Guide and Rule hath been the Cause of that great Confusion that is over Mankind about Religion to this very day Obj. But how else could you have known those Prophesies to be true for that is not matter of Witnessing but Fore-telling Answ That is an extraordinary Revelation not falling within the Ordinary Discoveries that are absolutely necessary to Man's Salvation by which he shews his Power and Faithfulness that he is God and can foretell and will bring to pass But therefore must there be an Extraordinary Light or Spirit and not rather an Extraordinary Sight and Sense from One and the Same Light and Spirit in them Besides That which gives me to Believe and Savour it to be from the Spirit and not by Imposture is my Rule for believing it Now that the Spirit so doth both Calvin and Beza as before cited assert for me viz. The Same Spirit that spake by the Mouth of the Prophets must Pierce into our Hearts to perswade us that they Faithfully Declared that which was committed to them of God Obj. But this Light you speak of could not tell you which way Sin came into the World That there was an Adam and Eve that they fell after that manner and that Sin so entered the World That Christ was born of a Virgin suffered Death and rose again That you ought not to Swear in any case c. If the Scriptures had not told you so Answ That is boldly said But consider well Moses says the vulgar Opinion had that Account of the Creation above Two Thousand Years after it by Revelation which we find in Genesis Now that there could be no Revelation without this Divine Light or Spirit which is the Life of the Eternal Creating Word must needs be granted For saith the Apostle Paul the Spirit of God knoweth Only the Things of God and whatever makes manifest is Light And that the Spirit and Light are One tho' Two Names has been sufficiently evidenced already If then it was This Light of the Eternal Word that delivered those past things to Moses and gave that Prospect of future things to the Prophets as no doubt it was if the Scripture be Credible then to say the Light or Spirit could not do it is Blasphemous as well as absurd Again To argue because the Light does not Reveal every Circumstance of History to each Individual that hath already an Account thereof of therefore it could not is Unreasonable Were the History of the Transactions of Christ and his Followers wanting as before Moses was that of Adam and his Posterity and that the Lord saw it needful to acquaint Mankind therewith no doubt but the Light and Spirit which revealed the Account of the Creation above Two Thousand Years after to Moses and fore-told several Hundred Years many of those Transactions of Christ by the Prophets would
lose its Ruâ—â—â—â— Exercise among them as that they lived â—â—â—hout any Sense of such a thing Therefore 〈◊〉 the Scriptures have not been neither are 〈◊〉 General Rule no not so much as of any 〈◊〉 since in no Age can it be prov'd that 〈◊〉 whole or greatest part of the World 〈◊〉 them But had they been so for some 〈◊〉 or two Ages as they never were yet 〈◊〉 granting it will not reach our Question â—â—ere the Word General implieth the Naâ—â—â—e of the Thing it self respecting Manâ—â—d from the Beginning of the World to 〈◊〉 Day and so to the End Obj. But is not the Scripture the Rule c. our Day Answ If The Rule then The General Rule 〈◊〉 whatsoever is The Rule of 〈◊〉 and Life excludeth all other from being General 〈◊〉 being but particular in respect of it 〈◊〉 Therefore not The though A Rule of Faith and Life But besides their not being General I 〈◊〉 several Reasons to offer why they cannot The Rule of Faith and Life c. 1. If now the Rule then ever the Ruâ—â— But they were not ever the Rule and thâ—â—â—fore they cannot 〈◊〉 be the Rule That 〈◊〉 were not ever the 〈◊〉 is granted But 〈◊〉 they are not thereâ—â—â— now the Rule may 〈◊〉 by some denied 〈◊〉 I shall prove thus the Faith of 〈◊〉 People in all Ages of One Nature 〈◊〉 the Rule but of 〈◊〉 Nature But cleâ—â—â— is Heb. 11. The 〈◊〉 has been but of 〈◊〉 Nature Consequeâ—â—â— the Rule but of 〈◊〉 Nature In short the holy Ancients 〈◊〉 Faith before they 〈◊〉 or wrote Scriptuâ—â— they had a Rule â—â—â—â—fore they had or 〈◊〉 Scripture for 〈◊〉 Faith is there is 〈◊〉 for that Faith 〈◊〉 if the Faith be One Nature the 〈◊〉 is of One Nature 〈◊〉 And since the 〈◊〉 is Inward Spiriâ—â—â—â— begotten of the â—â—â—ortal Word in 〈◊〉 is Life and that the Light of Men that this Word of 〈◊〉 and Light was the 〈◊〉 then no Book â—â—â—ing or ingraving visible and perishâ—â—â— Matter can be the 〈◊〉 now â—gain such as the 〈◊〉 is such must the 〈◊〉 be But the Faith 〈◊〉 before Inward 〈◊〉 Spiritual thereâ—â—â—â— the Rule must be 〈◊〉 and Spiritual 〈◊〉 no Meer Book 〈◊〉 be If the Scriptures were the General Rule 〈◊〉 must have always been a Perfect Rule 〈◊〉 since they were a Rule But this is â—ossible since they were many Hundred Years Writing and are now Imperfect also as Number How then are they the Perfect 〈◊〉 That they were not the Perfect Rule â—â—fore they were written must be granteâ— and that they were many Hundred Yeâ— writing must also be allowed and that 〈◊〉 are Imperfect now as to Number I proveâ—â— First Enoch's Prophecy is mentioned 〈◊〉 Jude but not extant in the Bible The Boâ—â— of the Wars of the Lord Numb 21. 14. 〈◊〉 Book of Jasher Josh 10. 13. 2 Sam. 1. 〈◊〉 The Book of Nathan 2 Chron. 9. 29. 〈◊〉 Book of Shemaiah 2 Chron. 12. 15. 〈◊〉 Book of Jehu The Epistle of the Apâ—â—â— Paul to the Laodiceans Collos 4. 16. 〈◊〉 several others mentioned in the Scriptâ—â—â— not now extant And lastly Luke says 〈◊〉 many took in hand to relate from Eye-Witâ—â— the things most surely believed c. Now 't is taken for granted that 〈◊〉 wrote many Years after Luke Some 〈◊〉 Luke wrote before Mark However Mâ—â—thew and Mark were not many and to 〈◊〉 day we see no more than those Four in 〈◊〉 Bibles and therefore many such Writiâ—â— are lost And if lost then the Scriptures aforesaid not Perfect and if Imperfect 〈◊〉 can they be the Rule of Faith since the 〈◊〉 of Faith must be Perfect 3. My Third Reason is this The Scâ—â—â—tures however Useful to Edification 〈◊〉 Comfort seem not in their own Nature 〈◊〉 Frame to have been compil'd and deliverâ— as the General Rule and Intire Body of Faâ—â—â— but rather written upon particular Occasiâ—â— and Emergencies The Doctrines are 〈◊〉 â—â—ered throughout the Scriptures insomuch â—hat those Societies who have given forth Verbal Confessions of their Faith have been necessitated to toss them to and fro search â—ere and search there to lay down this or â—he other Principle and then as like the original Text as their Apprehensions can render â—t Whereas were it as plain and distinct as â—he Nature of a Rule requires they needed only to have given their Subscription for a Confession Besides here They are Proper â—here Metaphorical In one place Literally in â—nother Mystically to be accepted Most times Points are to be prov'd by comparing and weighing Places coherent where to allude Aptly and not wrong the Sense is Difficult â—nd requires a clear and certain Discerning notwithstanding the Clamours upon us about infallibility Now from all this with abundance more that might be said plain it is â—hat the Scriptures are not plain but to the Spiritual Man Thus Peter said of Paul's Writings that in many things they were hard to be understood Therefore not such a Rule which ought to be Plain Proper and Intelligible 4. Again the Scripture cannot be the Rule of Faith because it cannot give Faith for Faith is the Gift of God which overcomes the World Neither of Practice because it cannot distinguish of it self in all Cases what ought to be practised and what not since â—t contains as well what ought not to be practised as what ought This was the Case of Christ's Disciples who had no particular Rule in the Old Testament Writings for the abolishing of some part of the Old Testament Religion On the contrary they might have pleaded for the Perpetuity of it because Christ said unto them Do as they say that sit in Moses 's Chair more reasonably than many who make that a Plea now a-days for their invented Worships What then guided them in their declaring void and relinquishing those things For Instance God gave Circumcision as 〈◊〉 Sign for ever And Paul tells the Galatians That if they be circumcised Christ should proâ—â—â— them nothing Was not this the Spirit of Truth that leads into all Truth that the Apostle made the Judge and Rule of their Doctrineâ— and Practices So said James and the Assembly of the Apostles when they told the Believers It seemed good to the Holy Ghost and to us c. 5. These very Men that say it is the Rule of Faith and Life diviate in their Proof from their Assertion for the Scriptures no where say so of themselves Here they fly to Meanings and Interpretations The Question arises not about the Truth of the Text for that is agreed on all hands but the Exposition of it If then I yield to that Man do I bow to the Letter of the Text or to his Interpretation If the Latter as manifestly I do is the Scripture oâ— that Man's Sense of it my Rule Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension whatever he may say to gain Credit to his Conceptions with others
then Mine it must needs be I consenting thereto 6. How shall I be assured that these Scriptures came from God I am bound to try all things If all things then Them amongst the rest I would fain know what I must try them with with the Scriptures Then the Scriptures must be the Rule of my Examination and Faith concerning themselves which is improper If with the Spirit that gave them forth which searcheth the deep things of God a measure of which is given to me to profit withal Then is it most congruous to call the Spirit by way of Excellency and not the Scriptures The Rule 7. If the Scriptures are the Rule they must be so in the Original or Copies If in the Original that is not extant and so there would be no Rule in being for the last of it that was extant was the Evangelist John's History at Ephesus not seen almost these thousand Years If the Copies must be the Rule it were to be wished we knew which were the nighest to the Original there being above Thirty in Number This is undetermined and for ought we see Indeterminable And that which further confirms what I say is the Variety of Readings which we find among those Copies amounting to several Thousands And if the Copies cannot how can the Translations be the Rule so various if not differing from the true Sense of the Copies in many things and one from another Besides I would fain know of those of our present Age who thus contend for the Scriptures being the General Rule c. in Opposition to the Spirit upon what foot they receive them into this Place and Authority Is it by Tradition or Revelation I mean the Internal Testimony of the Spirit or the External Award and Determination of Men If the former they must unavoidably come over to us for then the Spirit will and must be both Rule and Judge If the Latter I ask how are they assured that they are not miserably Abused by Carelesness or Design since we see that using utmost Diligence both Translation Transcription and Printing are subject to numerous Mistakes and those sometimes very material against which the Scripture of it self can be no Fence But admit there were no Ground for any such Objection I further demand of our Adversaries if they are well assured of those Men that First Collected Embodied and declared them Authentick by a Publick Canon Which we read was in the Council of Laodicea held 360 Years after Christ though not as they are now received During which time They had been tossed and tumbled through many Hands and of many Judgments and Opinions Some were receiv'd and some rejected and doubtless many Thousands of times transcribed and it is not improbable that they were also abused If they miss in their Judgment here they are gone till they come to us I say how do they know that these Men rightly discerned true from spurious Either their Judgment was infallible in the Matter or it was not If it were then there was such a thing as Infallibility since the Apostles Days which is a Contradiction to your selves But be it so that they were infallible how came you to be assured they were so Not by Inspiration for that is dangerous Doctrine with you Which way was it then Not by Tradition Was it by the Scripture That were to say that the Scripture tells you that those Men that collected it for true were Right in their Judgment But we are yet to find any such place and if it were so that would but beg the Question I cannot see any other Ground besides your very great Indulgence to their Choice which you call Popery and believing as the Church believes in other Folks But if these Men were fallible as your Opinion makes them and their own Determinations prove them what then Doubtless your Condition will be very uncertain Now sure it is that some of the Scriptures taken in by one Council for Canonical were rejected by Another as Apocryphal and that which was left out by the Former for Apocriphal was taken in by the Latter for Canonical Now visible it is that they contradicted each other and as true that they both erred respecting the present Belief For your Canon and Catalogue vary from theirs and let me say without Offence from any Catalogue you can produce Behold the Labyrinth of Incertainties you run your selves into who go from that Heavenly Gift is your selves by which the Holy Scriptures are truly Discerned Relished and Distinguished from the Inventions and Abuses of Men 8. Furthermore If the Scriptures were the Rule of Faith and Life c. then because they cannot be the Rule in their Translations supposing the ancient Copies were Exact it cannot be the Rule to far the Greatest Part of Mankind indeed to none but Learned Men Which neither answers the Promise relating to Gospel-times which is universal nor the Necessity of all Mankind for a Rule of Faith and Life 9. That the Scriptures are not the Rule of Faith and Life is proved from those voluminous Discourses of Cases of Conscience that are extant among us For had the Scriptures been as sufficient as the Nature of the Rule of Faith and Life Requireth there had been no need of such Tracts Every Man might have read his own Condition laid down in Scripture without those numerous Supplements Doth not your own Language and Practice prove its Insufficiency to that End at what time you both exhort to and go in secret to seek the Mind of the Lord in this or that important Affair Why do not you turn to Chapter and Verse for Satisfaction if the Scripture be appointed of God for the General Rule Strange That what is so common in the Mouths of all sorts viz. God direct you which implieth Inspiration and Revelation or immediate Council or Guiding from God should not be known much less acknowledged by you in our Writings but disdained with such scaring Epithetes as Enthusiasm Familism Fanaticism Quakerism c. In short there are a * Thousand Cases and not a few occurring almost daily in which the Scripture cannot be our plain and distinct Rule and Guide Yet has not God left himself without a Witness in any Bosom for his Grace that brings Salvation has appeared unto all Men teaching them that believe in it to deny Ungodliness and worldly Lusts and to live soberly righteously and godly in this present World And Christ Jesus the Eternal Word has for that End lighted every Man coming into the Wold viz. to Discover Reprove and Instruct about Faith and Practice But it may be and is objected by some Obj. If this Law and Light in the Conscience had been enough what need had there been of Scripture Answ The same Argument will hold against God Christ his Spirit and Grace all which are sufficient notwithstanding the Use and Benefit of Scripture The Case was this Man's Mind being estranged from the Light and
Spirit through its wandrings after Visible and Perishing things And in as much as the Light became thereby vailed from him the Spirit as it were quenced and the Law defac'd God in peculiar Mercy to to the Jews according to his Covenant with faithful Abraham superadded or Repeated as Ursin terms it the Law inward by a Declaration of it Outwardly that both God might not be without an outward Witness as well as an inward they having so much lost the Feeling thereof And likewise more deeply to strike their Minds by their Senses into which their Minds were gone and to meet them abroad where they were roving and wandering from the Law and Light within As it is great Vanity and Weakness to infer Insufficiency to the Light from the Imbecility and Darkness that are in Men which is so is it from God's superadding Scripture and other external Assistances to Men in that State Since their Blindness is occasioned through their Rebellion to the Law and Light within What! would such have God his Light and Spirit appear to and converse with Peoples outward Senses That can't be The one is too Spiritual the other too Carnal for any such thing Or are they Insufficient because they converse with Men through these exteriour things suited to that weak State Or tell me if the considerablest part of Scripture be any more than the declared Knowledge and Experience of such 〈◊〉 were come to a more improved State in 〈◊〉 Teachings of that Light and Spirit â—â—ch is therefore given forth that others â—â—ering behind might be stirred up and 〈◊〉 more prevailed with to follow them as 〈◊〉 had followed the Lord in the Light of 〈◊〉 Spirit Certainly it can never be that â—â—â—ipture should impeach the Light of Insufâ—â—ency when that very Scripture is but the â—â—nd and Teachings of the Divine Light in â—â—ers declared or recorded Does the Deâ—â—ration jarr or make weak that from whence â—ame Or because of God's Condescenâ—â—n for a time to External Mediums shall 〈◊〉 turn the Light and Spirit out of the Ofâ—â—e of Rule and Judge Or is to lay down Inâ—â—uted Religion as some ignorantly talk 〈◊〉 press after that which was before and â—â—ds those temporary things The Law outâ—â—rd as a Rule was but as Moses till the Son 〈◊〉 The Servant abideth not in the House for 〈◊〉 The written Law held its place but 〈◊〉 the inward rise in more Glory and Brightâ—â—ss or rather till People became more caâ—â—ble of being turned to it and living with 〈◊〉 in it In those Days said the Lord I will â—rite my Law in their Heart c. They who 〈◊〉 otherwise of Scripture do pervert and â—â—use it for there is nothing more clearly â—â—id down in it from Beginning to End than 〈◊〉 Rule and Reign of the Spirit My Kingâ—â—m said Christ is not of this World Again â—he Kingdom of God is within I will write my â—aw in their Hearts and place my Fear in their inward parts All thy Children shall be 〈◊〉 of the Lord and in Righteousness shall 〈◊〉 established I will pour out my Spirit 〈◊〉 Flesh The Grace of God that brings Salvâ— hath appeared to all Men teaching c. Obj. But if the Law engraven and deliâ—â— to Moses was a Rule to the Jews why 〈◊〉 not the Law deliver'd by Christ and writtâ—â— his Apostles be the Rule to Christians Answ Christ left nothing in writing the Rule of Faith and Practice that we hâ—â— of and it is not to be thought that he 〈◊〉 Less faithful in his House than Moses A doubtless had he intended the Rule of Followers to have been a written Rule would have left it upon Record with all Pâ—â—â—ctuality This must be believed and That 〈◊〉 on Pain of Eternal Death Nor did his Followers write in the Method of a Rule as 〈◊〉 Law was written nor did they So call recommend what they writ But this leads me to my Eighth Reason why the Scriptures cannot be the Rule under the New Covenant c. For admitting the Law written by Moses were The Rule 〈◊〉 Rule I grant it was to the Jew outward yet Christ the Spiritual Leader of a spiritual Israel writeth his spiritual Law in the Heart as Moses the Outward Israel's Leader writ the Law upon Tables of Stone This was God's Promise and the Priviledge and Blessing of the New Covenant that as the Outward Jew had an Outward Law for a Direectory the Inward Jew should have an Inward â—â—â—w for his Directory And as the outward 〈◊〉 had an outward Priest at whose Mouth 〈◊〉 ought to seek the Law so the Jew Inward Circumcision in Spirit has an Inward Spiritual High-Priest whose Lips preserve knowledge at whose Mouth he is to receive Law of Life And This is his Rule even who is the Ruler of his People Israel â—â—o reigneth in Righteousness and of the increase of whose heavenly Government â—â—ere shall be no End The King Ruler Judge Law-giver High-Priest Law Rule Temple are all Spiritual so the Scriptures inform us My Kingdom said Christ is not this World Again The Kingdom of God is within I will write my Law in their Hearts and place my Fear in their inward Parts They shall be all taught of me and in Righteousness shall they be established The Tabernacle of God is with Man He will dwell with them I will pour out my Spirit on all Flesh The Grace hath appeared to all Men teaching c. A Measure of the Spirit is given to all Men to profit withal The Inspiration of the Almighty giveth Understanding Whatsoever may be known of God is manifest within Walk in the Spirit If ye walk in the Light c. Come let us walk in the Light of the Lord. And there needed neither Sun or Moon to shine for the Glory of God did lighten it and the Lamb was the Light thereof As many as walk according to this Rule Peace be on them and Mercy and upon the Israel of God 〈◊〉 What Rule Not that of the Old Legal 〈◊〉 which then passed away but the 〈◊〉 of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 new Creation as it 〈◊〉 be rendred and as Dâ—sius cites one to haâ—â— interpreted it and Gâ—tius also does interprâ—â— it Which is the 〈◊〉 of Life Isaiah spoke 〈◊〉 An High-Way there shall be and it shall be callâ—â— the Way of Holiness 〈◊〉 Unclean shall not pass â—â—â—ver it and wayfariâ— Men though Fools 〈◊〉 not err therein There shall be no Lyon there â—â—ravenous Beast go thereâ—â— but the redeemed shaâ—â— walk there which Way Teacher Guide Rule Light Spirit and holy Unction that directs and keepeth in steady Paths of Truth is Christ Jesus our Lord. Obj. But do you not turn the Scriptures off for an Uncertain and Unserviceable Writing and as good as reject and deny them altogether Answ Some indeed to render us odious to all â—â—testants have said as much in our Names
also have supplied that Want But inasmuch as an Account is extant and therefore not needed that Objection is vain Again it does not follow because every Man has a Measure of Light to Inform and Rule him that therefore he must needs know all which that Light knows or is able to Reveal to him I return that Argument thus upon our Adversaries They say they have the Spirit of God Then they know all that the Spirit of God knows or can reveal to them If the latter be absurd then the former Again say they The Light within did not reveal Christ to the Gentiles and that Christ should be born of a Virgin c. therefore Insufficient I return upon them thus The Spirit of God given to the Children of Israel Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin nor much more of his Life and Bodily Transactions therefore the Spirit of God was Insufficient The like may be concluded against the Spirit in the Prophets For 't is manifest from 1 Pet. 1. 10 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings Was the Spirit therefore an Insufficient Rule to them But that which falls heaviest upon our Opposers is this That the Scriptures by their own Argument are a most Inperfect Account themselves of what was done not relating the hundredth part of things therefore as Insufficient in not relating what is behind as they would weakly render the Light or Spirit in not revealing to every Individual those things which are already past Nay they may as well infer Insufficiency to the Spirit or the Light within in that it does not now shew all that shall be to the End of the World which in their proper Seasons there will be a Necessity to know as to reflect Insufficiency upon it c. because it did not fore-tell things that are now past unto former Ages or needlesly Reveal them over again to us in this Age. Neither is History or can it be the Rule of that Faith and Life we speak of which are so absolutely necessary to Salvation which is the Faith that God and not History gives and that works not by History but by Love and overcomes the World by which Millions of Historical Believers are overcome and wallow in the Spirit and Practice of And the Rule must be answerable to the Nature and Workings of the Faith The same in Point of Practice which is Duty Done Now History though it inform me of others Actions yet it does not follow that it is the Rule of Duty to me since it may relate to â—ctions not imitable as in the Case of Adam â—nd Eve in several Respects and Christ's beâ—ng born of a Virgin dying for the Sins of the World c. wherefore this cannot be The Rule of Duty The like may be said of the â—ewish Story that was the particular Concern â—nd Transaction of that People Obj. But these things ought to be believed Answ I say so too where the History has â—â—eached and the Spirit of God hath made 〈◊〉 Conviction upon the Conscience which says D. J. Owen as before Cited gives them Authority Verity and Perspicuity But where â—his History has not reached any People or they dye ignorant of it they are not responsible for not believing any such Passages as saith Bishop Sanderson 'T is one thing to say the Scriptures ought to be Read Believed and Fulfilled and another thing to say they are the Evangelical Rule of Faith and Life For when I read believe and witness them fulfilling I must needs have a Rule by which to Read Understand Believe and Witness them Which being the Divine Light and Spirit of Christ it must be That and not themselves that must be my Rule for so Readâ—ing Understanding and Believing Them And further to prove that the Light and Spirit within the Heathens was sufficient to discover these things it is granted on all hands that the Sybills had divine Sights I mean not those made in their Name by some Professors of Christianity as is charged upon them to gain Authority upon the Gentileâ— against which Blundel writes But thoâ—â— that are acknowledged who prophesied 〈◊〉 a Virgin 's bringing forth a Son and that 〈◊〉 should Destroy the Serpent and Replenish thâ—â— Earth with Righteousness as is before 〈◊〉 out of Virgil who took it out of the Remains of Cumaea's Verses then among the Romans And for the Practical Part of the Object on viz. How should we have known 〈◊〉 had been Unlawful to Swear at all in 〈◊〉 Case if Mat. 5. 34. had not been which 〈◊〉 of most weight in this Case because it is maâ—ter of Duty and called particularly by some an Evangelical Precept being a Step abovâ— the Righteousness of the outward Law among the Jews I have this to say foâ—â— Proof of the Light 's Sufficiency There were among the Jews themselves long before Christ came an entire People that would not Swear to wit the Esseâ—â—â— They keep their Promises says Josephus and account every Word they speak 〈◊〉 more Force than if they had bound it with 〈◊〉 Oath And they shun Oaths worse than Perjury for they esteem him condemned for a Lyar who without it is not believed Philo writes to the same purpose and taught himself that it was best to abstain from Swearing that one's Word might be taken instead of an Oath And Pythagoras in his Oration to the Croâ—â—ian Senators exhorted them thus Let no Man attest God by Oath though in Courts of Judicature but Use to speak such things that he may be credited without an Oath The Scythians are said to have told Alexander 〈◊〉 themselves Think not that Scythians confirm their Friendship by Oath They Swear by keeping their Word And Clinias a Greek and follower of Pythagoras rather chose to suffer the Fine of Three Talents which make 300l English 〈◊〉 to lessen his Varacity by taking of an â—â—ath Which Act was greatly commended 〈◊〉 Basilius who upbraided the Christians of â—s time with it Thereby after our Adversaries Way of drawing Consequences â—eferring the Light of the Gentiles before 〈◊〉 Light of the Christians Though indeed 〈◊〉 Light was and is always One in it self â—ut the Christian did not live up so closely it as the Heathen did and therefore took greater Liberty and walked in a broader Way I would now know of our Opposers if they can yet think the Light that preach'd his Doctrine in the Mount was the same with that Light that shined in the Consciences of those Gentiles so many Hundred â—ears before that Sermon was writ or preachâ—â— who so plainly believed practiced and â—ought it Yea or Nay Perhaps some will 〈◊〉 stick out while the more moderate will â—â—bmit and conclude Ignorance and Folly have made all this Opposition against us 〈◊〉 that of a Truth The Voice which cried Prov. 4 6. Unto you O Men I call
that now so lamentably Pesters the World In which State for all the External Imitations of the Ancients in some temporary and figurative Parts of Worship I am to tell such and that from the Spirit of the Lord God of all Truth They will never be Accepted The Utmost of that Literal Knowledge Historical Faith and Outward Religion is but as the Old Heavens that are to be wrapped up as a Scroul and the Old Wine and Bottles that belong not to the Kingdom of God Such Believers may slatter on themselves and at last cry Lord Lord But alas They shall never enter into the Rest that God hath reserved for his Regenerated and Redeemed Children For under such a Faith and Religion Envy Wrath Malice Persecution Pride Passion Covetousness Worldly â—â—ndedness c. may and do prevail yea and are Cloaked as with a secure Cover from the Stroak of God's Spirit insomuch as when any are moved of the Lord to Decry such Fair and Hypocritical Shews of Religion they are reputed Rash and Censorious and presently a Plea must be made on this wise Do not we follow the Commands of the Scripture Did not such and such do so and so Which at best are but the Duties of Sacrifice and not of Obedience Never regarding from what Ground the Performance springs whether it be according to the Rule of the New or of the Old Creature But abuse and vilifie us for making such Distinctions as if the Prayers Preachings Singings outward Baptizings and Suppings c. of Men in their own unsanctified Spirits Strength and Will were required and accepted of God for Evangelical Worship Thick Darkness and a Dangerous Presumption Thus are Men Out of the Way concerning both Faith and Practice and the true Rule and Judge of Them They make the former viz. Faith and Practice to lie in an Assent of the Understanding to such Propositions and in an Imitation of former Observations that were at best but Signs of good things to come and the Duties of Sacrifice which is far from the Immanuel-State And the latter viz. the Rule and Judge to be the Scriptures which is but an Account of those Things that others were Ruled to and Directed in by the Holy Spirit before they were ever Recorded or made Scripture and no other Rule or Judge can so Regulate For as the Faith and Experience so the Rule and Judge of that Faith and that Experience must be One God by his Spirit begets Faith God by his Spirit rules Faith and governs the Life of his Children for as many as are Children of God are led by the Spirit of God The Scripture much of it is but a Declaration of Faith and Experience therefore not The Rule or Judge For as Faith and Experience were before Scripture so the Rule and Judge were before Scripture because as I said before there must be a Rule and Judge where there is Faith therefore the Scripture is not That Rule or Judge And before that Declaration be answered or fulfilled by any they must come to the Faith Rule and Judge of which That is a Declaration So that Faith is yielding up to the Requirings of God's Spirit in us in full Assurance of the Remission of Sins that are past through the Son of his Love and Life Everlasting from whence daily flows Works of Holiness well-pleasing to God which is more than a meer Assent of the Understanding to a verbal though a true Proposition Again The Life of a true Christian stands not in Bodily Exercise which says the Apostle profits little Nor in an Imitation of the Ancients in Temporary and Shaddowy Things which the Hypocrite as well as the Sainâ— can do But in Self-denial and walking in the Spirit to bring forth the Fruits thereof unto all Godliness which is the pure and spiritual Obedience resulting from the Living Spiritual Faith of God's Elect and the Rule and Judge thereof is their Author and Begetter even the Spirit of Truth which alone gives saving Understanding Faith and Obedience and searcheth the deep things of God O you Professors of Religion that you would but seriously weigh these things and examine your selves in God's Sight for he respects none for their Fair Outside If this Saving Faith be your Faith and this Heavenly Life be your Life and if the Holy Spirit be your Ruler and Leader If not you are but Legal Formal and in the Oldness of the Letter and Will-worshipers which obtains not with God In which State not the Wisdom from above but that which 〈◊〉 from below of the Old Creature is your Rule In it you read Scripture Expound it Pray Preach Sing and Perform all your Duties and this is not to walk according to the Rule of the New Creature but in a Legal Spirit to make a Gospel-Profession the End of which from the Lord I am to tell you will be a Bed of Sorrow Therefore Resist not the Light and Spirit within but Turn at the Reproof thereof that you may come to walk in the Way of Life Daily Life to your Souls that so you may be quickned and made alive to God in all your Duties and live to him while you live 〈◊〉 that Life which is hid with Christ in God that being thus Born again and become Renewed in your inward Man you may perform that Pure and Spiritual Worship which is of a sweet Savour with the Lord so shall he Bless you with his Heavenly Blessing and daily Replenish your Souls with the unspeakable Joys of his Love and Salvation This I heartily desire and through all Difficulties Incessantly Travel for in Body Soul and Spirit that the All-Wise Good Omnipotent God may be Known Served and Obeyed by you to your Comfort and his Eternal Honour who alone is worthy to receive 〈◊〉 now and for ever Amen William Penn FINIS Postscript I Would not be misunderstood in what I have writ of the Excellency and Preference of the Holy Spirit of God as the first chief and general Rule of Life and Practice and as the infallible and therefore the best Judge of Controversy among Christians as if I thereby intended to lessen or undervalue the divine Authority or Service of the blessed Scriptures of Truth since we most heartily believe them to have been given forth from the same Holy Spirit and are a Declaration of the Mind and Will of God and as such are obliging upon all that have and can have them both in reference to Faith and Practice And we utterly disclaim and renounce all Doctrines and Practices repugnant to them But as the holy Spirit gave them forth through Holy Men so without the Help of the Holy Spirit they cannot be truly and spiritually understood by those that read them for their Edification and Comfort for that which writ them can best apply them Which is the Reason of that Preference we give to the Spirit of God and of our pressing People to take diligent
A DISCOURSE OF THE General Rule OF Faith and Practice AND Judge of Controversie Greatly importing all those who desire to take Right Measures of Faith and to Determine at least to themselves the numerous Controversies now on foot in the World By W. Penn. For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but a NEW Creature And as many as walk according to THIS Rule Peace be on them and Mercy and upon the whole Israel of God Gal. 6. 16. But God hath revealed them unto us by his Spirit For the Spirit searcheth all things yea the deep things of God The Things of God knoweth no Man save the Spirit of God He that is Spiritual judgeth all things 1 Cor. 2. 10 11 15. But ye have an Vnction from the Holy One and ye know all things 1 John 2. 20. London Printed and Sold by T. Sowle in White-Hart-Court in Gracious-Street and at the Bible in Leaden-Hall-Street near the Market 1699. OF THE General Rule OF Faith and Practice SInce there are so many Faiths in the World and perplex Controversies about them and that it greatly behoveth every Man if to Contend for then first to Know the True Faith that overcometh the World it may not be unnecessary to say something of the General Rule of Faith and Life and Judge of Controversie at this time And indeed I am prest from this weighty Consideration that Men perish for want of it and can no more arrive at Truth without it than the distressed Marriner can gain his Port who Sails without either Star or Compass I shall begin with an Explanation of the Terms Rule and Faith of which we shall first treat that we may as well express what we intend by the one as what we mean by the other which will be a proper Introduction to the whole Discourse By General Rule c. we understand that Constant Measure or Standard by which Men in all Ages have been enabled to Judge of the Truth or Error of Doctrines and the Good or Evil of Thoughts Words and Actions By Faith we understand an Assent of the Mind in such manner to the Discoveries made of God thereto as to resign up to God and have Dependence upon him as the Great Creator and Saviour of his People which is inseparable from good Works That Men in all Ages have had a Belief of God and some Knowledge of him tho' not upon equal Discovery must be granted from that account that all Story gives of Mankind in matters of Religion several have fully performed this Of old Justin Martyr Clemens Alexandrinus Augustine and others of latter times Du Plessy Grotius Amiraldus L. Herbert and above all Dr. Cudworth And indeed the relicks we have of the most ancient Historians and Authors are a Demonstration in the Point Now the Scripture tells us that no Man knows the Father but the Son and he to whom the Son reveals him And as none knows the things of Man save the Spirit of Man so the things of God knows no Man but the Spirit of God Hence we may safely conclude that the Creating Word that was with God and was God in whom was Life and that Life the Light of Men and who is the Quickning Spirit was He by whom God in all Ages hath revealed Himself consequently that Light or Spirit must have been the General Rule of Mens Knowledge Faith and Obedience with respect to God And thus much Pythagoras who liv'd about Six Hundred Years before those Words were spoke or writ laid down for a Maxim viz. That no Man can know what is agreeable to God except a Man hear God himself and that must be within for that was his Doctrine To which the Apostle and Prophet thus agree 1. In that whatever makes manifest is Light 2. That whatever might be known of God was made manifest within for God who is Light 1 John 1. 5. had shewn it unto them And God hath shewn unto thee O Man what is good and what God requireth of thee c. which could not be without the Light of his Son shines in Man's Conscience Therefore the Light of Christ in the Conscience must needs have been the General Rule c. It was by this Law that Encch Noah Abraham Melchizedeck Abimilech Job Jethro c. walked and were accepted as saith Irenaeus and Tertullian They were Just by the Law written in their Hearts Then was it their Rule to and in that just State Obj. It seems then you deny the Scripture to be the General Rule c. Answ How can they be the General Rule that have not been General That which was both before and since they were in being must needs be More General than they But that was this Light in the Conscience the Law and Guide of those Patriarchs for the Scriptures began long after in the time of Moses consequently that must be the General Rule c. Obj. But granting that the Light within were so before Scripture was extant yet since the Writings of holy Scripture the Scripture and not the Light hath been the General Rule Answ That cannot be unless Palestina or Canaan a little Province of Asia was the whole World and that the Jews a particular People were All Mankind For at what time those Writings were among the Jews other Nations were only left to the Law and Light within this the Apostle confirmeth in that Passage For the Gentiles which have not the Law that is the outward Law or Law written upon Stone do by Nature the things contained in the Law which sheweth the Work of the Law written in their Hearts And the Gentiles themselves called it the Immutable Law the Everlasting Foundation of Vertue no Liveless Precepts but Immortal a Sacred Good God the Overseer the Living Rule the Root of the Soul that which makes the Good Man Thus Thales Pythagoras Socrates Plato Plotin Hieron Philo Plutarch as cited And saith Sophocles God grant that I may always observe that venerable Sanctity in my Words and Deeds which these Noble Precepts writ in Man's Heart reuire God is their Father neither shall they ever be Abrogated for there is in them a Great God that never waxeth Old More reverent Epithetes than our Opposers can afford as their Books but too openly witness yet would go for Christian-Men tho' manifestly short of Heathens Thus is it evident that the Scripture was 〈◊〉 the General Rule after it was given forth Obj. But hath it not been since and is it not 〈◊〉 the General Rule c Answ There hath been since and is now 〈◊〉 same Impediment for before Christ's â—â—â—ing in the Flesh and since where the â—â—â—â—ptures never reach'd there hath been the 〈◊〉 Light And though Nations by not â—â—â—rifying God as God when they have â—â—wn him have been given up to all manâ—â—â—â— of Impieties insomuch as their Underâ—â—â—â—dings have been greatly vail'd yet did 〈◊〉 the Light within so entirely
short It were greatly to be wisht that all Men would hold themselves unconcern'd in disputing about what they have not received an Assurance of from the Holy Spirit since they beat but the Air and obtain no solid Satisfaction neither can they upon any other Bottom God never Prostrates his Secrets to Minds disobedient to what they do already know Let all Practice what they assuredly know to be their Duty and be sparing in their search after Nice and Unknown Matters Weighty and Seasonable was and is the Apostle's Saying Nevertheless whereunto we have already attained let us walk by the same Rule Where he both limits us to the present Knowledge communicated to us and exhorts us to live up to that and if any thing be further necessary for us God in due time will reveal it by his Spirit that on gives to Know Discern and Judge of the things that are of God Obj. But how will this determine the Controversie and allay the Fury of Debates that are foot in the World Answ Nothing like it if Man adhere to it and if he does not there is no way left but the Wrath that is to be reveal'd But moâ—â— Persuasions are agreed about the absolute Necessaries in Religion from that Light and Witness God has placed in Man's Conscience viz. That God is That he is a Rewarde of them that diligently seek him That the 〈◊〉 of God is a Way of Purity Patience Meekness c. Without whcih no Man can see the Lord Nay they accord in some considerable Matters superadded as some of them speak to wit That God was manifested extraordinarily in the Flesh that he gave his Life for the World that such as believe and obey his Grace in their Hearts receive Remission of Sins and Life Everlasting Now I say since these things Men generally Consent to let them live up to them and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention and leave not Mankind better but rather worse than they found them and the World would be soon Rid of Controversie Holy Living and not Disputing would be the Business of Mankind What more excellent Judgment can be given then that Men quit their Contentions about Notions and Opinions and betake themselves to the Pratice of that Good which God hath already shewn unto them as spake both the Prophet Micah 6. 8. and the Apostle Paul Rom. 〈◊〉 19. And if any thing be revealed to one more than another let the rest judge in the Spirit or be silent till God manifest more â—o them in order to Right Judgment 'T is good to Try all things but we must have something to try them by and what â—ught that to be but the Spirit that searcheth and the Anointing that teaches all things which is Truth it self Here Mankind will 〈◊〉 in Love having at least Natural Affections now lost by the Barbarity of some of their cruel Religions or Heats for their Opinions and a Judgment of things will be made not from the Rash Partial Short-â—â—ghted and Froward Mind of Man but that Eternal Light and Spirit that never erred which however disgustful to some Protestants in this Age was no false Doctrine in the Account of John Philpot and Bp. Latimer Two great Founders of the Reformation in England The first in his Answer to the Bishop of Chichester reproving his Confidence about true Faith in Christ These Hereticks saith One take upon them to be Sure of all things obey stand in Let him doubt saith John Philpot of his Faith that listeth God give me Always to believe that I am Sure of true Faith and Favour in Christ The second in his Answer to Sir Ed. Baynton objecting the Uncertainty of Man in what he calls Truth thus recorded by J. Fox Your Friends deny not but that certain Truths are communicated to us according to Capacity But as to my Presumption and Arrogancy either I am certain or uncertain that it is Truth that 〈◊〉 preach if it be Truth why may not I say so If I be uncertain why dare I be so bold as to preach it And if your Friends be Preachers themselves after their Sermon I pray you ask them Whether they be Certain and Sure they preach the Truth or no and send me word what they say that I may learn to speak after them If they say they be Sure you know what follows if they say they be Unsure when shall you be Sure that have so Doubtful and Unsure Teachers Let not Protestants for Shame judge us for owning a Doctrine that is Confessed to and Confirmed by some of the Worthiest of their own Ancestors viz. That an Unerring Certain or Infallible Judgment in things Necessary to Salvation is both Possible and Requisite and that God communicates it by his Spirit to the Souls of Men. The Conclusion TO Conclude Immanuel a word suited not only to that Appearance but the whole Dispensation of the Gospel imports God nigh to or with Men The Tabernacle of God is with Men he will dwell in them and walk in them They shall be all taught of me and in Righteousness shall they be established That is by the Spirit of his Son And this admits not of any Book or Literal Rule or Judge to come between that Indwelling Spirit of Light Life and Wisdom from God and the Soul as its Rule of Faith and Practice And because it is the unutterable Goodness of God to People in these latter Days as the Sum of Scripture-Prophecy thus to make known himself we are incessant in our Cries unto them that they will turn their Minds Inward now abroad and taking up their Rest in the Externals of Religion that they may hear his Heavenly Voice and Knocks and let him in and be taught of him to know and do his Will that they may come to be Experienced and Expert in the School of Christ For never Man spoak and taught as he livingly speaks and teaches in the Consciences of those who diligently hear him and are willing to be taught of him the Knowledge of his Ways The Priest was Outward but he is now Inward the Law Outward but it is now Inward And now he is no more a Jew that is one Outward nor that Circumcision which is outward in the Flesh but he is a Jew who is one inwardly and Circumcision is that of the Heart in the Spirit and not in the Letter whose Praise is not of Men but of God Which is so far from lessening the Authority of the Scriptures of Truth that unless This be Man's Rule and Judge in the Reading and Believing of them he can never understand them Rightly or keep their saying Faithfully And indeed as before I have expressed I cannot but say That Man whilst unregenerated setting his Wit and Wisdom to Fathom and Comprehend the Intention of the Holy Ghost in many of those Writings hath occasioned that Confusion Darkness and Perplext Controversie