Holy Unction that leadeth into all Truth whose Lips alone preserve Knowledge and therefore is it the Unchangeable Gospel-Rule to Believers And those who are thus freed or saved here from the Power Nature and Defilement of Sin are the alone Persons that are or shall be hereafter saved from Eternal Wrath and Vengeance the heavy Recompenee of Sin All this we understand by that Word Salvation and in this center the Great Glorious Prophecies and Performances of Christ. CHAP. V. The Second Question stated Particularly what is meant by Light It is a Principle that discovers the State of Man and leads to Blessedness THE second Question runs thus What is that LIGHT which leadeth to Salvation and if he pleaseth to give me leave I will add to this Question How doth It Lead to Salvation By Light I understand not the frequent Metaphorical Use of the Word as when Christ said 〈◊〉 the Lights of the World or as the Apostle Speaks Now are you Light in the Lord neither the meer Spirit or Reason of Man but that Glorious Sun of Righteousness and Heavenly Luminary of the Intellectual or Invisible World represented of all Outward Resemblances most exactly by the Great Sun of this Sensible and Visible World that as his natural Light ariseth upon all and gives Light to all about the Affairs of this Life so that Divine Light arises upon all and gives Light to all that will receive it about the Concerns of the other Life Such a Light I mean by That Light which inlightneth every man coming into the World and that leadeth those that obey it to Eternal Salvation The Scripture sayes no less John 1. In the Word-God was Life and that very Life was the Light of Men that inlightneth every man c. But to demonstrate it the most obviously that I can to the lowest Capacities I shall evidence the Nature and Virtue of this Light by the Holy Effects of it which is the HOW or the WHICH WAY it leadeth to Salvation This is so necessary in order to explicate the other that as the Tree is known by his Fruits so the True Saviour by his Salvation If then I can make it appear that the Light as obey'd in all its Discoveries and Requirings is sufficient to Salvation the Debate wil end and T. Hicks must yield to the Efficacy of the Light within I shall then by the Properties of the Light prove it Saving In order to which I shall begin with the first Step towards Salvation namely A Sight of the Cause of Damnation and from whom this most necessary Beginning must be taken viz. The Light within which I thus prove by Scripture CHAP VI. That the Light Within manifests Sin yea all Sin That Apostacy or Sin in any is no Argument against the Light but rather for it That the Additional Services of the Jews show No Imperfection in the Light but the People whose Minds were abroad If Insufficiency against the Light should be admitted of because of Rebellion and Wickedness in Mâ—…n the same would be objected against the Scriptures which overthrows our Adversary's Assertion concerning their Sufficiency THE Light with which Christ inlightens all Men manifests Sin as these Words import for every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be Reproved Implying That if they would have brought their Deeds to the Light the Light would have detected them and tryed them To which the Apostle Paul bears express Testimony in his Epistle to the Ephesians That whatsoever is Reproveable is made Manifest by the Light where the Universality of the Apostle's Assertion shows that nothing that is Reproveable is or can be excluded from the Search or Knowledge of this Light which takes in as well Thoughts as Words and Deeds So that nothing being Reproveable which the Light doth not first Manifest How obvious is it to every Understanding that if our Adversary believeth all Men to have committed Sin and so as that they know it which is Reproveable the Light must needs have been and be in all Men in order to such Manifestation and Conviction It is as much as if the Apostle had said Sin is that which Damns all Men now it could not Damn if it were not Reproveable and it could never be Reproveable if the Light did not Manifest and Condemn it as such So that our Adversaries affirming the Light not to be Sufficient to Discern all Sin is a flat Repugnancy and a down-right giving of the Lye to the Apostle For says the Apostle All things that are Reproveable are made Manifest by the Light But sayes Tho. Hicks All things that are Reproveable are not made Manifest by the Light Sober Reader dwell here a while and after a little paws tell me Who deals most Unworthily with the Apostle and the Holy Scriptures of Truth T. Hicks or the Quakers Obj. But T. Hicks objects with some others If there be that Light in all Men how comes it that all Men are not Convicted of their Disobedience and Duty as the Heathens of old and many Infidels at this day Did the Light in Saul reprove him for Persecuting the Church I Answer That this no way impugnes the Light although it greatly aggravates their Evil that so Rebell'd against it But that there were Heathens who became a Law unto themselves through that Light they had by which they did the things contained in the Law and were preferred far before the Circumcision that kept not the Law The Apostle Paul himself is very express in that known Passage to the Romans Nor are other Histories silent but loud in their acknowledgment of very Divine Attainments which by this Light several Famous Gentiles arrived at and for their Belief of One Eternal Being his Communication of Divine Light to Men and of an Immortality with their Strickt Conformity thereto are left upon Record by Credible Historians and their Praises not a little added to by after Ages even of those called Christians too Such are Reputed Pythagoras Timeus Solon Bias Chilon Anaxagoras Socrates Plato Antisthenes Xenocrates Zeno Antipater Seneca Epictetus and others But what if Jews and Gentiles at any time did Apostatize and particularly What if Saul persecuted the Church of God putting Disobedience for Duty Murder for Service Will it follow that the Light was Insufficient By no means but rather that Saul was Rebellious Stiff-necked Resisting the Holy Ghost as did his Fathers so did he and thus much the Words themselves show for he kickt against the Pricks Then it seems there were Pricks And where were they if not in his Conscience And what were they if not the Light of Christ within him which Manifests Evil and Reproves the Deeds thereof otherwise called that Son of God that to the Galatians he said It had pleased God to reveal in him though Paul knew him not nor his Voice of a long time his Eye being darkened and Ear stopt by the God of
the true and living Knowledge of them not as if God or his Light were limitted to a Distinct or Remoteness of Place from them For then how were he either infinite or omni-present But as he was in the World and the World was made by him and the World knew him not so some are without God and know ye not how that Jesus Christ is in you except you be Reprobates But you know not either Jesus Christ or his Light in you who are blaspheming against his Light that is in every Man And having taken up the diabolical Conceit of having a Christ in every Man then followeth the next notorious damnable Heresie namely That Persons are to hear this their new conceited Christ viz. The Light within and so by this mears preach down the Authority of the Scriptures and so endâ—…avour to undermine the true Gospel-Faith and Practise of Gosâ—…el Appointments Answ. 1. If it be a diabolical Conceit that Christ is in some sence or degree in every man then your own Brethren are guilty thereof whose Concession is that his divine Nature is every where but I deny your Charge it being blasphemous 2. Your calling the Light within a conceited Christ and notorious damnable Heresie that persons are to hear the Light within This containes a two-fold blasphemy both against the divine Principle of Light and Doctrine directing to it for the Life which was in the Eternal Word is that Light of Men which we affirm they ought to turn to fear and obey or else they perish and so will you if you continue in your Darkness Envy and Blasphemy against the Light within 3. You grosly bely us in accusing us with preaching down the Authority of the Scriptures underminding the Gospel Faith and appointments in our preaching up the Light within for without the minding and following the Light within Men can neither truly understand the Scriptures nor come into the fulfilling of them nor acceptably practice the Lord's Requirings or Appointments in the Gospel and new Covenant And now comes into the true Gospel-Faith but they that obey and believe in the Light as Christ commanded when he said believe in the Light that you may be the Children of the Light you theresore who term this either damnable Heresie or a conceited Christ are guilty of damnable Doctrine against Christ's Doctrine and Light within Had you been in his Dayes its probable you would have joyned with the hypocritical Jews who persecuted Christ with your Bill of Excommunication against him and his Apostles By such a Scriptureless Notion as is Harken to the Light within which Saying is not only Scriptureless but against the Scriptures or the Way of God noted in the Scriptures of Truth Answ. You have said your worst against the Light within before shewing that you do not harken to the Light of Christ within but to your own Darkness within however that you may see your Ignorance be convinc'd that to harken to obey or believe in the Light within is neither against the Scriptures nor any Scriptureless Notion as you falsly call it See Joh. 1. 4. 9. Act. 26. 18. Joh. 12. 36. Psa. 56. 13. Job 25. 3. 1 Joh. 1. 7. Isa. 2. 5. 2 Cor. 4. 6. Rev. 21. 24. 1 Joh. 2. 9 10. For when Saul who afterwards was called Paul was converted the Lord did not say harken to the Light within thee but go to Ananias c. Nor when the Angel was sent to Cornelius did he Say Harken to the Light within but send for Peter c. Nor those that enquired of the Apostles what to do the Connsel was not Harken to the Light within but Repent and be Baptized Act. 2. Answ. How grosly silly and false is your arguing Assertion which is but Mat. Caffin's old Stufflong since answer'd for was not Paul converted to the Light within when he was sent to turn others from Darkness to Light and what was that that prict him before and could either hehave a Vision of Ananias or Ananias a Vision of him as praying or could he be filled with the holy Ghost as Ananias told him without respect to the Light within How could he receive the pouring forth or Gift of the holy Ghost without regarding the Light within And what is that in the Conscience which the Preaching of the Gospel is manifest unto And did not Peter preach him and his Name to whom all the Prophets gave Witness Act. 10. 43. And was not he that Light of the Gentiles promised And did not Peter bear witness to the Light shining in a dark Place 2 Pet. 1. 19. But your councel excludes the Light and is not to harken to it and yet exhort People to repent and be Baptized it seems then they must do both these in Darkness Oh Ignorant Men how do you lead silly Women Captive blinsdold and in darkness into your Water-Baptism you never knew the Nature of true Repentance nor the Spirit 's Baptism through which the Mind is changed from Darkness and Sin to Light and Righteousness And when the Man that came to Christ to know what to do to Inherit eternal Life Christ did not say Harken to the Light within Mar. 10. 17. Nor when Christ sent the Gospel to be preached to all Nations he did not say that such as harkened to a Light within should be saved but he that believed and should be baptized should be saved Mar. 16. 15. 16. Answ. This Argues still your continued Darkness that is to be felt Can men believe in herit eternal Life keep the Commands of God or be saved and yet continue in Darkness as you do who shut out the Light and divert Peoples Minds from it as much as in you lyes Besides you bely both Christ and the Apostles for they preached up the Light within As for your Water-Baptism it is not the saving Baptism as you Imply contrary to divers of your Brethren's Confessions and to Peter's Testimony 1 Pet. 3. 21. But you are for believeing and being baptized but not to harken to the Light within wherefore we deny your dark and dead Faith and your Night-Dipping for you are in the dark in all you do you are out of the Righteousness of Faith which directs man to the Word that is nigh even in the Heart to obey it and do it For his not only taking that Scriptureless Liberty to go to a People that he before knew to be a people who preach down the Way of Gospel Appointments but doth now himself plead for a Light within as that which he is to be guided by and not by the Scriptures to judge whether that be Light or Darkness within him Answ. 1. Your Charge of preaching down the Way of Gospel Appointments is false yet we deny that you have a Commission from Christ to Baptize or plunge People in Water 2. To be guided by the Light within is that you still boggle at but is this Matter worthy of Excommunication the
we will not boast of things without our Measure but according to the measure of the Rule which God hath distributed to us c. ver 15. not boasting of things without our Measure that is of other mens Labours but having Hope when your Faith is increased that we shall be enlarged by you according to our Rule abundantly vers 16. not to boast in another Mans Line of things made ready to our hand And Philip. 3. 16. whereto ye have already attained let us walk by the same Rule let us mind the same thing Gal. 5. 15. and 16. for in Christ Jesus neither Circumcision nor Uncircumcision availeth any thing but a new Creature and as Many as walk according to this Rule Peace be on them By all which note that there was an universal divine and spiritual Rule distâ—…ibuted of God to the true Believers and new Creatures in Christ in whom stood their several Attainments and Growths and this was not other mens Lines nor the Letter wherein they were mutually enlarged nor could the Letter be this Rule for that required Circumcision what then was Paul's Rule for denying it but the Spirit of Liâ—…e the new Covenant the Immediate Dictates of the holy Ghost see Act. 15. 24 28. Heb. 8 9 10. By the Word Scriptures we understand not only Writings in general but particularly all the holy Scriptures contained in the Bible not excluding those many Writings of Prophets and Apostles which are not inserted in the Bible which contain a Plurality of Words of Truth Commands Prescriptions Precepts c. and in that Sense Rules or Directions relating to both the old and new Covenant and to divers States Occasions and Dispensations many of which are abolisht with the old Covenant which therefore cannot properly in the Singular be called the Rule or one Intire full Rule much less the only Rule with Exclusion of all others as falfe as S. S. very blasphemously doth the Chiefest and highest Rule as he unscripturally and erroneously calls them for the Spirit or Light that first gave them forth with its Immediate Illumination Motions and Directions being both before and higher then the Scriptures or Writings how true soever they be So though we confess the holy Scriptures to contain true Words Commandments Precepts Directions and so Rules yet it 's no more proper to call them the only highest Rule and Guide to Heaven and Glory as S. S. doth then to call them the only highest Word Commandment and Light which they are not We can neither call the Scriptures God nor Christ nor the Light nor the Spirit nor the Power of God but Innocently and simply as they term or call themselves owning them in the true Light given us according to the true Intent Purpose and End for which they were first given out from divine Inspiration for which none that are Ingenuous will Blame us for the Word lives forever It 's setled in Heaven It 's also to be known and felt nigh in the Heart and it is the holy and living Commandment of Power which is called Life Everlasting and this is Immediate This Word was to David a Light and Lanthorn to his Paths and therefore his only Way and Rule to Felicity Yea for its Eminency it may be truly esteemed the Word of Words the Commandment of Commandments the Rule of Rules that divine Light wherein consists the Government Rule and Order of the Everlasting Day of Salvation Glory and Life to all the Children of the Day who in order to that Attainment have obeyed and followed the Degree and Measure of this true and divine Light in its Manifestation in them The Scriptures also or Bible contain many various Passages as well Historical as Doctrinal even of the Examples of Men in the fallen State of things done in the time of Ignorance and of the Failings and Weaknesses of divers of things transacted and doâ—…e in a Time and State not sutable to that of Man in the beginning nor to that of the Gospel or new Covenant As for any Man to have divers Wives or many Concubines at once it was not so in the Beginning nor ought to be so now yet such things are recorded in Scripture of divers Therefore 't is both Gross Impious and Contradictory for any to count the whole Bible the Rule of Life and Duty without Exemption according to our Opposer p. 61. Moreover for his Asserting the Scriptures Infallibility and as so being the highest Rule * He neither puts a Limitation of what part of the Scripture or Bible he intends nor yet tells us in what Language Copy or Translation they are infallible for every Rule whether moral or artificial ought to be infallible otherwise 't is nâ—… Rule but therein lyes obscure under Ambiguities Howbeit we may suppose he means according to his Masters the Assembly of pretended Divines Confes. Chap. 1. where having declared that the holy Scriptures are given by Inspiration of God to be the Rule of Faith and Life they add Artic. 8. The old Testament in Hebrew which was the Native Language of the People of God of old and the new Testament in Greek which at the time of the writing of it was most generally known to the Nations being immediately Inspired by God and by his singular Care and Providence kept pure in all Ages are therefore Authentical so as in all Controversies of Religion the Church is finally to appeal to them thus far the Assembly From hence it follows that when Steph. Scandret and these his Masters tell us that the Scriptures are the chief and highest Rule the only Infallible Rule to Heaven and Glory or the Rule of Faith and Life and to decide Controversies we are to understand it is as they are in Hebrew and Greek and as in the first Copies as given by Divine Inspiration by which these men still lead people in the dark and in Doubtfulness at a Distance from Life and Glory and Ignorant of the Rule and Way thereto implying this Difficulty that they must first learn Hebrew and Greek and be ascertained of the truth of the Copies as concurring with the first And this must be from their own knowledge not from the Priests Interpretations and various Meanings and yet the Assembly and S. S. still fall short of clearing the matter of the Greek not resolving which is the true infallible Copy there being divers Greek Lections or Copies of the new Testament But further if they could produce or evince the first Copy or that which most agrees with it while they prefer the Writing as the chief or only Rule of Faith and Life they leave people in Darkness and Death in not referring them to the Inward Divine Light or Inspiration of the Almighty as the chief and only Rule which gave forth the holy Scriptures and without which they cannot be truly understood in any Language Moreover concerning the Hebrew W. Tindal of whose Translation we have one ancient English Bible without Verses in
DUTY Again The Way to ascend up to the House of Truth IS TO BEHOLD WITHIN US THAT THERE IS ONE MOST HIGH GOD who made and governs all things that Christ is God's Ambassadour and Builder sent unto Men and as they receive him INTO THEIR HEARTS HE BUILDETH A DIVINE AND IMMORTAL TEMPLE IN THEM VI. But let us deliberately read what the so much admired ATHANASIUS says to the Gentiles who did frequently cast out that Vulgar Objection to the Christians How know you that yours is the Right Way The Way whereby to attain to the Knowledge of God IS WITHIN US which is proved from Moses who saith THE WORD OF GOD IS WITHIN THY HEART and from this Saying of Christ THE FAITH AND KINGDOM OF GOD IS WITHIN YOU If then says Athanasius the KINGDGM OF GOD BE WITHIN US likewise are we able to understand the WORD or VOICE OF THE FATHER Which Solid Ancient and Great Truth could not but highly aggravate the Blame of such as were Infidel to it because it was but the Doctrine of their Fam'd Philosophers more clearly and Scripturally exprest as it doth abundantly testifie to us upon which Ground it was the Primitive Christians believed and practised their Religion Not Tradition however Holy but Sound Internal Conviction and Revelation from no Words Without BUT THE ETERNAL WORD OF GOD IN THE HEART the great Discoverer of the Will and Way of God to Men He that knows this Word or Divine Principle to raign in his Heart knoweth the Kingdom of God come there and his Will done even the Sanctification of the Soul VII CHRYSOSTOME also is not wanting to ascribe some Honour to this Holy Light we contend for who not only confesseth the Light mention'd in the first of John to be Christ the Word-God who inlightneth all Mankind coming into the World but also avers it to be of a Saving Nature unto all who believe in it and follow it wherefore saith he Let none blame the Light they are not Saved but their own Rebellion who refuse to be saved by it This he very solemnly calls A TEACHER OR INSTRUCTOR DWELLING IN MAN's NATURE or that no Man is without a Teacher to Instruct Inspire Help and Assist him in what leads to Eternal Life I will conclude these Christian Testimonies with a Passage out of AUGUSTINE not unsuitable to the Business in hand VIII AUGUSTINE in his Discourse on John has this very notable Passage viz. THAT GOD IS PROPERLY KING OF MINDS OR SOULS because when he is receiv'd in he governeth by his Divine Power and Spirit in the Heart therefore is not his Kingdom after the Manner of this World BUT WITHIN and much to this purpose Again he Distinguisheth upon the Word REASON There is a Superior and Inferior Reason saith he the Inferior is a meer Rational Creature or that Understanding which distinguisheth a Man from a Beast but the Superior Reason is a LIGHT or as it were a POWER in Mankind DICTATING REVEALING and INJOYNING DIVINE ETERNAL and INTIRELY GOOD THINGS as for Example when it shall say This is Sin thou oughtest no to commit but AVOID it Why Because it offends God Thus far of Primitive Christian-Divinity from about 132. years after Christ to about 400. years after Christ by way of Confirmation of that Part of the Gentile-Divinity which might with least Credit be imbraced for to cite never so many Primitive Christian Authors to prove a God Holy Life and the Immortality of the Soul the other Points of Gentile-Divinity would look like Labour in vain since none that believes them to have been Christians ought to doubt of their holding these very things which in a great measure character'd them such but that which is though it should not be the Wonder is to quote them in the Language of the so much yet so undeservedly decri'd and abused Quakers viz. That not only the best Gentiles but most approved Christians of the Primitive Times Confess to a Divine Light Principle Word or Spirit in Man whose Inspiration gives infallible Understanding and as Man is guided by it he shall be Recovered out of that Mire Sin has stuck him in and it will Free him from the Snares of Pleasures Inlighten his Eyes Inspire his Soul and Lead him gently by the hand in the Way of Eternal Righteousness whose Reward from God will be Immortality and Eternal Life CHAP. XII The Third Part of the Gentile-Divinity viz. That they were Men of Vertuous Lives and taught the Indispensibleness thereof to Life Eternal Prov'd by Numerous Instances IT may be now time that I dispatch the other two Parts of the Gentile-Divinity which I shall endeavour with all convenient Brevity There are many Instances of their Pious Doctrine and singular Examples of their Vertue I will instance in a few to convince if I can such as scarcely believe any Good of them and the rather I fear that they may not charge the Bad upon the Light that their Doctrines and Practice with respect to Good Living were and are very Commendable and Approveable of all Good Christians I. PITTACUS Mitilenaeus one of the Seven Wise Men of Greece as they were called his Apophthegms were these What thou tak'st Ill in thy Neighbonr DO NOT THY SELF Reproach not the Unhappy for the Hand of GOD is on them Restore what is committed to thy Trust. Bear with thy Neighbour LOVE THY NEIGHBOUR Reproach not thy Friend though he recede from thee a little Acquire Honesty Seek Obsequiousness Love Discipline Temperance Prudence TRUTH FAITH Experience Dexterity Society Diligence Oeconomy and PIETY II. CHILON another of them he was so Just in all his Actions that in his old Age he professed He never had done any thing contrary to the Conscience of an Upright Man only that of one thing he was doubtful Having given Sentence against his Friend according to Law he advised his Friend to Appeal from him his Judge so to preserve both his Friend and the Law Agellius relates it thus When his Lise drew towards an End ready to be seized by Death he spoke thus to his Friends about him My Words and Actions in this Long Term of Years have been almost all such as I need not Repent of which perhaps you also know TRULY EVEN AT THIS TIME I AM CERTAIN I NEVER COMMITTED ANY THING THE REMEMBRANCE WHEREOF BEGETS ANY TROUBLE IN ME unless this one thing only which whether it were done amiss or not I am uncertain I sate with two others as Judge upon the Life of my Friend the Law was such as the Person must of necessity be condemned so that either my Friend must lose his Life or some Deceit be used towards the Law revolving many things in my Mind for a Relief of a Condition so desperate I conceived that which I put in Practice to be of all other the most easie to be born Silently I Condemned him and perswaded these others who judged
whence it came Or because of God s ondescension for a time to Externals shall they turn the Light and Spirit out of the Office of Rule and Judge by being perpetuated the Rule and Judge Or is it to lay down instituted Religion as some ignorantly talk to press after that which was beâ—…ore and ends those temporary things The Law outward as a Rule was but as Moses till the Son came The Servant abideth not in the House forever The written Law held its place but till the inward rise in more Glory and Brightness oâ—… rather till they became more capable of being turned to it and living with it In those Dayes I will write my Law in their Heart c. They who say otherwise of Scripture do pervert and abuse it for there is nothing more clearly laid down in it from Beginning to End then the Rule and Reign of the Spirit My Kingdom said Christ is not of this World Again The Kingdom of God is within I will write my Law in their Hearts and place my Fear in thâ—…ir inward parts All thy Children shall be taught of the â—…ord and in Righteousness shall they be established I will pour out my Spirit on all Flesh. The Grace of God that brings Salvation hath appeared to all Men teaching c. Obj. But if the â—…aw engraven and delivered to Moses was a Rule to the Jews why should not the Law deliverd by Christ and written by his Apostles be the Rule to Christians Answ. Christ left nothing in writing as the Rule that we hear of and it is not to be thought he was less faithful in his House then Moses And doubtless had he intended the Rule of his Followers to have been a written Rule he would have left it upon record with all Punctuality This must be believed and that done on Pain of eternal Death Nor did his Followers write in the Method of a Rule as the Law was written nor did they so call or recommend what they writ But this leads me to my 8th Reason why the Scriptures cannot be the Rule under the New Covenant c. For admitting the Law written by Moses were the Rule A Rule I grant it was to the Jew outward yet Christ the spiritual Leader of a spiritâ—…al 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 the Priviledge and Blessing of the new Covenant that as the outward Jew had an outward Law for a Directory the inward Jew should have an inward Law for his Directory And as the outward Jew had an outward Priest at whose Mouth he ought to seek the Law so the Jew inward and Circumcision in Spirit has an inward and Spiritual High-Priest whose Lips preserve Knowledge at whose Mouth he is to receive the Law of Life And this is his Rule who is the Ruler of his People Israel who reigneth in Righteousness and of the Increase of whose heavenly Government there 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 of 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 Mâ—…n 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 nor 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 the whole Israel of God c. What Rule Not that of the old legal Creation that passed away but the Rule of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or new Creation as it may be rendred And as Drusius cites one to have interpreted it and Grotius also interprets it which is the Way of Life Isaiah spoak of An High-Way there shall be and it shall be called the Way of Holiness the Unclean shall not pass over it and wayfaring Men though Fools shall not eâ—…r therein There shall be no Lyon there nor ravenous Beast go thereon but the redeeâ—…d shall walk there which Way Teachâ—… Guide Rule Light Spirit andholy Unction that directs keepeth in steady Paths of Truth is Christ Jesus our Lord. Obj. But do you not turâ—… the Scriptures off sor an uncertain unâ—…rviceable Writing and as good as reject and deny them altogether Answ. There is a late Author or two who to depaint us as ugly as their Malice could invent have rendered themselves so ridiculous as so to infer But it is not my Business at this time to medle with particular Controversie that followeth in the second Part and shall therefore attend to answer the general Objection The Scriptures are uncertain upon your Foundation but not upon ours Doth our maniâ—…esting your Faith concerning them to be grounded upon your own Imaginations or human Traditions make void or render uncertain the Scriptures By no means but we would have you come to receive them upon the Spirit 's Testimony and Evidence that gave them forth And though we cannot allow them to be the Rule of Faith and Life under the Dispensation of the Gospel which is Power and Life it self yet are they to be read believed and fulfilled under the Gospel For notwithstanding the Law written upon Stone was not Paul's Rule after the Son of God was revealed in him yet the Son of God taught Paul to fulfil the Righteousness declared by that Law If it were to deny and reject as some Persons enviously say of us yea to vilifie the Scripture because we cannot allow it to be the Rule c. Paul must be said to deny reject and vilifie the Law written at what time the Law of the Spirit of Life in Christ Jesus became his Rule There is a great Difference in asserting that the Spirit is the Rule and casting away vilifying of Scripture And indeed it is but an old Fetch of the Devil 's to pretend Honour to the Letter that he might the more unsuspectedly oppose the bringing in of the Dispensation of the Spirit which the Letter it self testifies to They that come to be led of the Spirit arrive at the End for which Scripture was given forth the Apostle John did as good as say the same thing when he told them to whom he wrote That the Anointing which they had
that Resurrection Quickening Reviving Changing Translation do not signifie Creation therefore they are not applicable to the Dust of Bodies after Dissolution though both Resurrection and new Creation be to Renewed man Behold I make All things new New Man New Creation New Heavens and New Earth c. but this is a Mystery hid from corrupt Flesh so much contended for by our Present Opposers The rest of his Arguments and Doctrines are mostly very weak and ignorant about this Point yet comprehensively answered in this Book Here follow some Passages out of a Manuscript by W. B. against me with a Reply detecting his Ignorance in consounding the Carnal Body and the Spiritual W. B. INdeed If G. Whitehead hath found out a Body for Christ that is not a Carnal Body which implies only a Fleshly It is such a Body that I never read oâ—… in the Scriptures I would know what in Scripture is called the Body but the Flesh Now take but away the Flesh and where is the Body Aye but saith G. W. It is a spiritual Body as if a Body of Flesh and a Spiritual could not stand together This is his Great mistake The Apostle could have born his Testimony to this Truth that it is the Body of Flesh that shall be raised spiritual 1 Cor. 15. 14 43. It is sown a natural Body 't is raised spiritual here the Apostle still keeps to the Word It c. Answ. The Non-sense and Contradiction that may be gathered from these Passages is that Christ's Body is a Carnal Spiritual Body as if Carnal and Spiritual were both one or that the Spiritual Body that 's raised or given to the Seed is Carnal Let these Passages be kept in Record as the Baptists Doctrine and Testimony whereas the Apostle's own Testimony proves the Contrary and that W. B. has belyed the Apostle For 't is sown a natural Body it is raised a spiritual and there is a Natural Body and there is a Spiritual Body Here the Apostle clearly makes a Distinction and a Difference between the natural Body and the spiritual He doth not say 't is sown a natural Body and raised a natural or Carnal Body also but a spiritual Body as he also distinguisheth between the Bodies Celestial and the Bodies Terrestrial as those of Sun Moon and Stars differ from those of Men Beasts and Fishes Now you would count him a very blind Philosopher that should make no Difference but say they are all one and consistent or that the Bodies of Sun Moon and Stars were all one with those Earthly Bodies of Men and other Creatures and so blind and such Ignorant Divines are these Baptist's He understands not the Difference between the Natural Body and the Spiritual any more then if a Person should be so ignorant as when he sees the Sun or Moon or Stars To ask if these were not Men or Birds or Beasts or Fishes in the Firmament or on the contrary if he should see Men Beasts and Fishes to ask if these are not the Sun Moon and Stars or rather to conclude that they are because he knows not which are Celestial and which Teriestrial no more then this Baptist doth discern between Bodies natural or carnal and Bodies spiritual But how should he do other or see better while his Mind is so much upon Flesh and so little upon Spirit or so much upon Flesh and Blood which cannot inherit the Kingdom of God and so little upon that spiritual Birth or Seed that doth inherit the Kingdom of Glory and Peace And as for the Baptists Argument That the Apostle still keeps to the Word IT as It is sown a natural Body It is raised a spiritual or God giveth it a Body as it pleaseth him and to every Seed his own Body Reply How evident is it that as the Particle It is used as a Relative to both the natural and spiritual Body 't is a mutable It for that there is a natural Body and there is a spiritual Body which therefore are not the self-same the very Parable or Instance of the Wheat and other Grain may confute his Opinion herein For is it the very self-same Grain of Wheat that is in the Eare that was sown in the Ground Let the Husband-Men judge him herein To him we may say as the Apostle did in the same Case to such O Fool thou sowest not that Body that shall be c. 1 Cor. 15. And now the words It 's sown imply a Seed sown in order to a sprouting and bringing forth Increase Upon which it may be queried if that Body of Man to wit that of Flesh Blood and Bones that 's laid in the Grave or drowned in the Sea or devoured by Fire and some by Beast's c. be the Seed that the Apostle intended to which God giveth a Body as it pleaseth him yea or nay If it be answered in the Affirmative then what Body is it that God giveth to it as it pleaseth him If it be answered in the Negative that overthrows the Baptists Doctrine of the same Flesh Blood and Bones c. which W. B. has not distinguished from a spiritual Body THE RESURRECTION Future Glory and Felicity of the SAINTS Further asserted according to the Holy Scriptures Discovering How far short of the true Vision Sight or Revelation thereof our present Opposers are in their gross Thoughts and Traditional Conjectures Being An Examination of Thomas Danson ' s Arguments and Doctrines about the Resurrection Future State and Glory of Believers in his Synopsis THe Resurrection as plentifully asserted in the Scriptures is not in the least question'd by us however we be unjustly censur'd for denying it Therefore there is no necessity of his Argument to evince that which as he saith the Scripture is so plentiful in asserting of nor doth he evince it according to the Scriptures but varies from them as will appear His Argument If the Bodies that have done Good or Evil must receive their Reward accordingly then the same Bodies that dye must rise again But the Antecedent is true therefore the Consequent Answ. This Argument both Antecedent and Consequent appears neither clear nor grounded upon Truth as it placeth an Eternal Reward upon the Body for its temporal Acts in putting the Body on this account for Man that hath acted therein who must receive the things done in the Body 2 Cor. 5. 10. The meer Terrestrial Body being neither the Subject reteining Perpetual Love or Enmity to God nor is it the Original Cause of Good or Evil Actions therefore not the Object of eternal Love or Wrath but Man in his Spiritual Existence or Being as spiritually and suitably organized as it pleaseth God to receive the things done in his Body according to what he hath done whether it be Good or Evil proper and natural to the Image he bears which the Soul carries along with it out of the Earthly Body or House that turns to Dust But see the Proof of his Antecedent That
p. 162. l. 35. r. and assertion p. 177. l 28. f. which r. 〈◊〉 p. 178. l. 27. r. Impatiency in her p. 183. l. 32. dele of p. 189 l. 17. f. remiss r. 〈◊〉 p. 195. l. 25. f. seem r. smell p. 198. l. 37. f. my r. his 40 f them r him p. 200. l. 18. r. but judge p. 202. l. 40. after before Faith add or 〈◊〉 in the State of Unbelief p 213. l. 8. f. God r. Good p. 217. l. 24. f. yet thereto r whereto p. 231. l. 23. f. our r. his p. 233. l. 20. r. as he saith p. 235. in the 〈◊〉 〈◊〉 4. for saying read who said p. 242. l. 28. f. a great 〈◊〉 r. dispensing page 280. l. 28. the full Stop or Breach should be placed after 〈◊〉 p. 288. l. 22. f. it r in p. 290. 〈◊〉 33. after impatiency add in a time of 〈◊〉 p 305. 〈◊〉 2. after incourazement add against us p. 308. l. 〈◊〉 read who knew p. 310. l. 20. read Gell's p. 323. l 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 42. for do read op p. 326. 〈◊〉 37. read Philetus l. 38. read compleated after page 334. for 135 read 335 and so correct them to the end page 341. l. 19 read he being out of his perplexed p. 348. l. 3 for their read the. l. 13 14. read in Union of Spirit and with the Spirits of all just Men within a Paren hesis pag. 354. l. 22. f. the r. they p. 357. l. 〈◊〉 for set read sit p. 363. l. 48. for fiercerly read fiercely There are also divers Faults and 〈◊〉 in Letters and Points of less moment which may be understood by the Sense of the Matter THE END Read Euseb. Evag. Socr. Ruffin Coun. Trent Simps Full. Perr Bak. Dan. Trus. Daval Clark Morl. Milt c. See Book of Mar. Luth. contr Ecc. Zuing. Calv. Beza c. Hayl of Reform Cambd. Life of Q. E. Rush. Hist. Collect. Cambd. Hist Wars of Engl. The King's Return See Annab Decl. As T. Hicks hath done Pag. 66. Pag. 72. Pag. 73. Pag. 2. Pag. 13 14 15 20 25 44 45 49 54 66 76. Jer. 20. 7. Pag. 2. * That is the Cause Pag. 8 9. Rom. 2. John 12. 16. Pag. 14. Ephes. 5. 8. Job 32. 8. John 8. 12. Joh. 12. 36 46. Rom. 1. Ephes. 5. John 1. John 1. 5. Rom. 13. 12 13 14. 2 Cor. 6. 14. 1 John 1. 5 6 7. Rev. 22. 4. 5. Gal. 4. 16. Tit. 2. John 14. 6. John 1. 1 2 3 4 9. 1 Cor. 15. 45 47 1. 24. 1 Joh. 2. 27. 5. 6 7 8. John 6. 51 52 53. Gen. 1. 27. Deut. 30. 11. 12 13 14 15. 2 Sam. 22. 29. Job 24. 13. Job 25. 3. Job 29. 3. Psal. 27. 1. Psal. 118. 27 119. 105 102. Prov. 4. 18. * T. Hicks Psal. 50. 19 20 21. Psal. 94. 4. Amos 4. 13. Psal. 139. 7. Vers. 1 2 3. Acts. 20. 2 Cor. 6. 16. Acts 7. 48. 49. 50 51. Neh. 9. 20. Genes 6. 3. Job 24. 9. 13. * Neither is it our Construction only but the Judgment of Men fam'd in the World for their Exactness in the Original Text or Letter of the Scripture They interpret it to be the Light of the Divine Wisdom the Fountain of Light yea God himself That Rebelling against the Light is against God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Light of Israel alluding to the Psalmist The Lord is my Light and my Salvation Nay to the Light mentioned by the Apostle Paul Ye who were sometimes Darkness are now Light in the Loâ—…d And that very Light which is said to have sprung up to them that sate in Darkness which is the Light of Truth and by our Adversaries allow'd to be the Evangelical and spoke of Christ's Manifestation Also that the Wayes of Light are Light leading to the Light it self which Wicked Men turn from and spurn at That this is the Light which there is none but it rises upon whereby to give them true sight of themselves See Munsterus Vatablus Clarius Castellio on the 17th Verse but especially Drusius and Codurcus who say All Men partake of that Light and that it is sufficient to Manifest and Drive away the Darkness of Error and that it is the Light of Life Nay Codurcus calls it an Evangelical Principle seems to explain his Mind by a Quotation of the Evangelist's words John 19. That was the True Light that inlightneth all Mankind coming into the World Munster Vatabl. Clar. Castel Drus. Codurc Crit. in 24 25. Chap. Ver. 13 3. 〈◊〉 P. 3283. to 3308. Chap. 25. 3. Mat. 13. 1 to 10. Vers. 19. Mat. 25. 14 to 34. John 3. 20. Ephes. 5. 13. Rom. 1. 16 17 18 19 20 21 28. Chap. 2. 8. Rom. 2. 13 14 15 16. Eccles. 12 13 14. Gen. 20. 4. 21. 22. 2 Chron 36. 23. Ezra 1. 2 3 4 5 13. 6. 3 12. Dan. 6. 26 27. Clem. Alex. Strom. L. 5. He stretched-out his Hand over the Sea Isa. 23. 11. Sing Praises unto the Lord to Him that Rideth upon the Heavens of Heavens Psal. 68. 33. For the Lord your God he is God in Heaven above and in the Earth beneath Josh. 2. 11. Rev. 22. 13. God is God of the Living and not of the Dead Mat. 22. 32. Now unto the King Eternal Immortal Invisible the Only Wise God be Honour and Glory forever and ever Amen 1 Tim. 1. 17. 1 Tim. 6. 16. Thy Throne O God is forever and ever Psal. 45. 6. Clem. Alex. Strom. L. 5. Clem. Alex. Strom. L. 5. Thou art Glorious in Holiness Exod. 15. 4. God had Glory before the World began John 17. 5. The Lord Searcheth the Heart and Tryeth the Reins Psalm 7. 9. And tell unto Man his Thoughts Amos 4. 13 God is from Everlasting to Everlasting God Psalm 90. 2. Without Beginning of Days or End of Life Heb. 7. 3. * DeLeg 2. I alone am God and besides Me there is not another There is none other but One God 1 Cor. 8. 5. Clem. Alex. Strom. L. 5. No Man has seen God at any time 1 John 4. 12. Heaven is my Throne Acts 7. 49. The Lord's Throne is in Heaven Psalm 11. 4. And hear thou in Heaven thy Dwelling-Place 1 King 8. 30. Jamblich Thou must believe that God is and that he is a Rewarder of them that fear him Hebr. 11. 6. For thine is the Kingdom 1 Chron. 29. 11. Mat. 6. 13. Thou art Lord of Heaven and Earth Acts 17. 24 And the Government shall be upon his Shoulders Isa. 9. 6 Again God is Light and in him is no Darkness at all John 1. 5 I am the Way the Truth and the Life John 14. 6 God is all above all and in all Ephes. 4. 6. Just. Mart. A God nigh at hand Acts 17. 27. Jer 23. 23 One God who is above all through all and in all Ephes. 4. 6 God is Light and upon whom hath not his Light arisen 1 John 1. 5. Job 25.
3 One God and Father of all 1 Cor. 8. 6 Now to the King Eternal Immortal Invisible the Only Wise God be Glory c. 1 Tim. 1. 17. The Heaven of Heavens cannot contain Thee 1 Kings 8. 27. 2 Chron. 6. 18 What House will ye build me Acts 7. 49 God dwells in the Light 1 Tim. 6. 16 To whom will ye liken God what Likeness will ye compare unto Him Isa. 40. 18 25 God is a Spirit John 4. 24. Clem. Alex. Strom. L. 2. Lact. Fals. Rel. 1. 5. Cic. de Nat. Deor. 1. But to us there is but One God the Father of all of whom are all things 1 Cor. 8. 6. Where wast thou when I laid the Foundations of the Earth read on Job 38. 4 And the Earth was without Form read the Chapter in which is declared God's Making and beautifying Heaven and Earth and all Living Creatures therein Gen. 1 2 3 4 5 6 7 8 9 10 11 12. and so to the end Thou Lord madest the Heavens and the Earth and all that in them is Acts 4. 24. August cir Del. 8. Tim. de De Anim. Mund. The Pure in heart shall see God Mat. 5. 8. He dwelleth in Immortality no Mortal Eye can approach or behold him 1 Tim. 1. 16. One Thing have I desired of Thee O Lord to behold the Beauty of the Lord Psalm 27. 4 The Things of God knows no Man but the Spirit of God but God hath Reveal'd them to us by his Spirit 1 Cor. 2. 10 11. 1. 13. Is Christ divided 1 Cor. 1. 13 And I heard a great Voice saying THE TABERNACLE OF GOD IS WITH MEN. He that Overcometh shall Inherit all things I will be his God and he shall be my Son Revel 21. 3 7. Jambl. * Jamblich * De Anim. Mund. In the Beginning was the Word and the Word was with God and the Word was God John 1. 1. The Word is nigh thee in thy Heart and in thy Mouth Rom. 10. 8. I dwell in the High and Holy Place with him also that is of a Contrite and Humble Spirit Isa. 57. 15. Ye are the Temples of God and that the Spirit of God dwells in you 1 Cor. 2 16. Whatever may be known of God is manifested within for God shews it unto them Rom. 1. 19. Valer. Max. 7. 2. Lay up Treasure in Heaven where neither Moth nor Rust can Corrupt nor Thief break through and Steal Mat. 6. 20. This Treasure hath God put into Earthen Vessels 2 Cor. 4. 7. Fear not for the Lord thy God it is that doth go with thee he will not fail thee nor forsake thee Deut. 31. 6. In all their Afflictions he was Afflicted Isa. 63. 9 The Lord is a present Help in the time of Trouble Psal. 46. 1. * Oedip. Tyr. Shall not the Uncircumcision that is by Nature if it fulfil the Law judge thee who by the â—…etter and Circumcision dost transgress the Law For he is not a Jew that is one Outward implying such as keep the Law is one Inward Rom. 2. 27 28. And the Word of God nigh in the Heart shall abide forever Isa. 40. 8. Clem. Alex. Strom. L. 5. Plutarch de Gen. Socr. There is a Spirit in Man but the Inspiration of the Almighty giveth Understanding Job 32 8. 2 Tim. 2. 22 25. For as many as are led by the Spirit of God are the Children of God Rom. 8. 14. * In phaed. God is Light 1 John 1. 5. In thy Light 〈◊〉 we see Light Psalm 36. 10 God is not far from every one of us for in him we live move and have our â—…eing for we are also his Off-sping as certain of your own Poets have said Acts 17. 27 28. One of whom was Arabus whom the Apostle quotes as speaking Truth and imployes it against them to prove a True God and to introduce his Gospel which if it shewed their Apostacy it also implies that there had been Heathens rightly apprehending of God else surely the Apostle would never have cited the Poets Saying for a Confirmation of his own Doctrine * Enead 1. cap. 1. For the Lord God is a Sun a Shield the Lord will give Grace and Glory no good Thing will he withhold from them that trust in him and walk uprightly Psal. 84. 11 12. For God hath shewed it unto them Rom. 1. 19. Clem. Alex. Strom. L. 5. A Manifestation of the Spirit is given unto every one to profit withal 1 Cor. 12. 7. One God and Father of all who is above all and through all The Lord is Good unto all Psal. 145. 9. Leg. Alleg. L. 1. The Things of God knoweth no Man save the Spirit of God 1 Cor. 2. 11. I will put my Law in their Minds and write them in their Inward parts I will be their God and they shall be my People Heb. 8. 10 11. Plut. Dion Prus. Because whatever may be known of God is manifest within for God hath shewed it unto them but because they liked not to retain God in their Knowledge God gave them up to vile Affections Rom. 2. 19 26 28. Dis. lib. 1. cap. 14. O Lord thou hast searched me thou understandest my Thoughts afar off Whither shall I go from thy Spirit Psal. 139. 1 2 7. We have a more Sure Word of Prophesie 2 Pet. 19. The Lord hath shewedun to thee O Man what is Good and what he doth require of thee Micah 6. 8. In him we Live Move and have our Being Acts 17. 28. Such as Men Sow such shall they Reap Gal. 6. 7. That was the true Light which Inlightneth all Mankind John 1. 9. * Senec. Epist. 41. * De Benef. c. 17. * 〈◊〉 〈◊〉 Behold the Tabernacle of God is with Men Rev 21. 3. He that dâ—…clareth 〈◊〉 Man his Thoughts the Lord the God of Hosts is hiâ—… Name Amos 4. 13. Wâ—…ite ye have the Light walk in the Light that you may be the Children of the Light God is Light John 12. 26. 1 John 1. 5. * â—…pist 8. * Epist. 31. * If Angry Tho. Hicks will please to inform himself of the Reasons that induced Justin to turn Christian he will find the Light Within acknowledged to be the Efficient Cause thereof for it was the Principle of God in his Conscience that continually pleaded the Christians Cause within him and who at last overcoming Justin Believes in Christ and Dyes for him too Now what Disgrace is this to the Light Within Liv'd after Christ Ann. 123. 1543. years since Apolog. Liv'd after Christ 190. Admon ad Gent. Strom. L. 5. Clem. Alex. in Admon ad Gent. Liv'd Ann. 195. Liv'd about Ann. 203. Liv'd about Ann. 315. De Cult Ver. Lib. de Ira cap. 2. Liv'd about Ann. 325. Athanas. cont Gent. Liv'd about Ann. 3 80. Liv'd about Ann. 393. Liv'd about the Year of the World 3313. before Christ about 630. years which is 2330. years since Thou therefore which teachest another teachest thou not thy self Rom. 2. 21. Love thy
received and abode in them would lead them iâ—…to all Truth and that they needed not that any man should teach them To deny this to have been the Saints Teacher is to deny as plain a Proposition as is in the whole Scripture and that one Age of Christianity should have one Rule and another Age another Rule that the Spirit we but the Letter is more then any Man can prove yet did John's so writing invalid the Scripture or vilifie his own Epistle Certainly none will talk so idly How then doth our lifting up the Light and Spirit of Christ which fulfils the Scriptures by bringing such as are led thereby to enjoy the good things therein declared reject and vilifie the Scriptures Does our living up to them by an higher Rule make us to deny and reprobate them Erasmus and Grotius think them then most to be valued when men are Witnesses of them see on 2 Pet. 1. 19 20. I do acknowledge they contain an Account of several heavenly Prophecies godly Reproofs and Instructions that ought to be obeyed Obj If so Then how are they not a Rule of Faith and Life Answ. A Rule and the Rule are not one and the same thing By the Rule of Faith and Life I understand the living spiritual immediate omnipresent discovering ordering Spirit of God And by a Rule some Instrument by and through which this great Rule may convey its Direction Such a subordinate secondary and dâ—…claratory Rule we never said several parts of Scripture were not yet the Reason of our Obedience is not meerly because they are there written that were legal but because they are the eternal Precepts of the Spirit in Mens Consciences there repeated and declared Iâ—… is the Tâ—…stimony of the Spirit that is the true Rule for believing and understanding of any or all the Scripture therefore not the Scripture but the Spirit of Truth must be the Rule for mens believing understanding c. Thus held the Ancients Tâ—…rtullian saith Worldly Wisdom the Lord calls Foolishne ss he hath chosen the soolish things of the World to the confounding of Philosophy for that is the Matter of Worldly Wisdom a divine Interpreter of the divine Nature and Disposings Justin Martyr in Exposit. â—…id The Interpretation of the Scriptures is to be a commodated to the Will of the Doctrine of the Spirit and not to human Reasonings Hieron saith The Scriptures musâ—… be opened with spiritual Exposition Epiphanius saith Only â—…o the Children of the holy Ghost all the Scriptures are plain and cleâ—…r Nor were the most approved Protestants of any sort who have been so reputed in Opposition to Popery of another mind It is the Substance of the sourth Article exhibited against the Lutherans in the Council of Trent as an Erroneous Doctrine they held That to understand the Scripture neither Gâ—…oss nor Comment is necessary but only to have the Spirit of a Sheep of Christ's Pasture Erasmus tells us What Man sets forth by Man's Deâ—…ice may be received by Man's Wit But the thing that is set forth by the Inspiraâ—…ion of the Holy Ghost requireth an Interpreter inspired with the like Spirit and without the Inspiration of it the Secrets of God cannot be known Luther giveth us his Mind thus The Scriptures are not to be understood but by that very Spirit by which they were writ Peter Martyr that famous Italian Protestant teacheth us The Spirit is the Abettor by which we must assure our selves for understanding of the Scriptures that thereby we must discern between Christ's Words and a Strangers quoting Christ's Words My Sheep know my Voice and several other places of Scriptures Again The Spirit of God revâ—…aleth the Truth in the Scriptures H. Bullinger Decad. 4. Serm. 8. Men â—…etch the Understanding of Heavenly Things and Knoâ—…ge of the Holy Ghost from NOWHERE ELSE but from the same Spirit John Bradford answerd 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. Calvin teacheth thus in his Institutes It is necessary the same Spirit that spake by the Mouth of the Prophâ—…ts 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 then a Turk for any that hath not the Law of God writ in the Heart to sulfil it Bp. Jewel 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 Wisâ—… and well-Learned as the Vision of a sealed Book D. Ames a great Father of the Independents saith upon Bellarmin's wordâ—… 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 Vatablâ—…s on Job 32. 8. with Drusius Clarius and others speak to the same effect G. Crâ—…dock a famous Independent Preacher preacht That the Scripture is a Speechless thing without the Spirit Ch. Goad an eminent Separatist's Works styl'd B. D. of K. Colledge in Cambridge and an Independent Pastor thus taâ—…ght 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 of it self therefore not The Rule of Faith and Practice coâ—…cerning 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 unlâ—…ss 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 any â—…s New Birth that they are never like to 〈◊〉 â—…formed of there Nor can that Scripture be my Rule in that Heavenly Travail respecting the many and wonderful Tryals and Exercises that are to be met with in it neither can any other Writing whatever This only is the Office of that Spirit Word immortal by which I am anew