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
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
and my Voice to the Sons of Men hear for I will speak Excellent Things was also heard by the Gentile and that what concerned the Doctrine Holy Living was not hid from them I meâ— Evangelically so provided Christ's Heaven Sermon upon the Mount related by Mathew the Evangelist may be esteemed 〈◊〉 For their Writings flow with Amens the unto But allowing our Adversaries that 〈◊〉 Voice was then so Low and the Manifesâ—â—â—tion of the Light so Small as it discover not many of those things before-mentioned could that give reasonable Men Ground conclude Therefore the Divine Wisdom Light was Insufficient or that the Divine Wisdom or Light was not then and 〈◊〉 not in other Ages become The Rule a Guide of the Children of Men Yet 〈◊〉 false Consequences have been the Corâ—â—â— Stone and Foundation of our Opposâ—â—â— Building against us and no reasonable 〈◊〉 I think will attempt to clear it from being a Sandy One. OF THE Judge of Controversie I Shall explain what I mean by these Terms A Judge is one that has not only Power 〈◊〉 determine but Discerning to do it Rightly Controversie is a Debate between two Parties about the Truth or Falshood of any â—roposition to be determined by that Judge From whence I am led to assert that the Judge of Controversie must be certain and unâ—â—ring And though this may seem strange to some 't is nevertheless true in it self For if the Judge be fallible he may indeed silence the Contending Parties by his Authority but not the Controversie by a certain Judgment since he may as well determine Falsly as Truly So that Controversie can never be rightly determined by a fallible Judge therefore He is no true Judge of Controversie Indeed it is absurd and a Contradiction in it self to think otherwise since he that is uncertain can never be certain of his Decision And if not a certain one then none to the Purpose Nor ought any Person no otherwise judged that is persuaded of the Truth of his Cause to let fall his Belief upon so Doubtful a Determination since he moves not only without Conviction but against Conviction And which is worse 〈◊〉 is not ascertained of the Truth of what he required to submit to Therefore of all People they are most condemnable who notwithstanding they keep so great a stir about Religion and sometimes use coercive Mean to compass their designed Uniformity acknowledge to us they are not Certain of the own Faith Since then the Judge must be unerring 〈◊〉 will be worth our while to consider wheâ— this infallible Judge is to be found There none Good but God said God himself wheâ— manifested in the Flesh that is Originally 〈◊〉 as of himself So truly there is none Infalliâ—ble but God as of himself yet as the supreme Good is communicated unto Man according to measure so as well says Bp Latimer is there Infallibility Certainty or Assurance of the Truth of things given to Man according to Capacity Otherwise Men would be oblig'd to believe and obey and that upon Damnation those things concerning which there can be no Certainty whether they be true or false Immanuel God with Men as he is their Rule so their Judge he is the Law-giver and therefore the best Interpreter of any Point that may concern his own Law And Men are so far Certain as they are subject to his Voice Light or Spirit in them and no farther for humanum est errare Man is Errable Nor can any thing rescue him out of Error or preserve him from the Infections of it but the sound and certain Judgment that God by the Light of his Spirit gives unto him Obj. But is not the Scripture the Judge of Controversie Answ How can that be since the Question most times arises about the Meaning of Scripture Is there any place tells us without Interpretation whether the Socinian Or Trinitarian be in the Right in their differing Apprehensions of the Three that bear Record c. also the Homousian and Arrian about Christ's Divinity or the Papists or Protestants about Trans-substantiation If then things are â—eft undefined and undetermined I mean Litterally and Expresly in the Scripture and that the Question arises about the Sense of Words doth the Scripture determine which of those Interpreters hit the Mark As this is not reasonable to think so must it be acknowleged that if Interpretation decide the Matter in Controversie then not the Scripture but the Interpreter must be the Judge Now this Interpreter must either interpret by his own meer Wisdom or Spirit called by the Apostle 1 Cor. 2. 11. the Spirit of a Man who by weighing the Text consulting the Intent of the Writer comparing places together gives the Judgment which the Scripture does not give of it self or from the Spirit of God which gives Understanding as Job 32. 8. and as the same Apostle saith in the same place searcheth the 〈◊〉 things of God If the first then a Fallible 〈◊〉 the last then an Infallible Judge I would fain know whether it was the Scripture or the Holy Ghost that presided among the Apostles when they were come together Acts 15. when they said It seemeth good to the Holy Ghost and to us c. If the Holy Ghost then pray give us a plain Scripture to prove we are to have another Judge now If that cannot be done then we must have the Same and consequently an Infallible Judge viz. the Spirit of Truth which leads Christians into all Truth and is given of God by Christ for that very End Obj. 'T is granted that the Spirit is Infallible But how shall I know that any Man determine a thing by this Spirit and does not rather obtrude his own Sense upon us under that specioâ—â— Pretence Answ By the same Spirit As well said Gualt Cradock The Way to know whether the Spirit be in us is its Own Evidence And that is the Way to know it in others too And the Man that hath the Spirit may know the Spirit in another There is saith he a kind of Sagacity in the Saints to this Purpose Which is also true in the Judgment of abundance of Protestant-Writers For as they held that no Man could know the Scriptures but by the same Spirit which indicted them so consequently that the Same Spirit only could assure him of the Truth of the said Interpretation And Peter Martyr as before quoted tells us The Holy Ghost is the Arbiter or Judge Also D. J. Owen saith That the Holy Ghost is the Only Authentick Interpreter of the Scripture And if the Only Authentick then the Only and Infallible Judge then the Judge of the Mind or Meaning of Scripture is both an Only and an Infallible Judge But to wave this Does not the very same Objection lie against the Sense of Scripture since one says This is the Sense and another That To know God's Mind Men must come to God's Spirit else Difficulties of that sort are Insuperable In
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
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