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
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
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