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
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
also have supplied that Want But inasmuch as an Account is extant and therefore not needed that Objection is vain Again it does not follow because every Man has a Measure of Light to Inform and Rule him that therefore he must needs know all which that Light knows or is able to Reveal to him I return that Argument thus upon our Adversaries They say they have the Spirit of God Then they know all that the Spirit of God knows or can reveal to them If the latter be absurd then the former Again say they The Light within did not reveal Christ to the Gentiles and that Christ should be born of a Virgin c. therefore Insufficient I return upon them thus The Spirit of God given to the Children of Israel Neh. 9. 20. did not acquaint them that Christ should be born of a Virgin nor much more of his Life and Bodily Transactions therefore the Spirit of God was Insufficient The like may be concluded against the Spirit in the Prophets For 't is manifest from 1 Pet. 1. 10 11. that the Spirit had not revealed to all the Prophets the Time of Christ's Appearance and Sufferings Was the Spirit therefore an Insufficient Rule to them But that which falls heaviest upon our Opposers is this That the Scriptures by their own Argument are a most Inperfect Account themselves of what was done not relating the hundredth part of things therefore as Insufficient in not relating what is behind as they would weakly render the Light or Spirit in not revealing to every Individual those things which are already past Nay they may as well infer Insufficiency to the Spirit or the Light within in that it does not now shew all that shall be to the End of the World which in their proper Seasons there will be a Necessity to know as to reflect Insufficiency upon it c. because it did not fore-tell things that are now past unto former Ages or needlesly Reveal them over again to us in this Age. Neither is History or can it be the Rule of that Faith and Life we speak of which are so absolutely necessary to Salvation which is the Faith that God and not History gives and that works not by History but by Love and overcomes the World by which Millions of Historical Believers are overcome and wallow in the Spirit and Practice of And the Rule must be answerable to the Nature and Workings of the Faith The same in Point of Practice which is Duty Done Now History though it inform me of others Actions yet it does not follow that it is the Rule of Duty to me since it may relate to â—ctions not imitable as in the Case of Adam â—nd Eve in several Respects and Christ's beâ—ng born of a Virgin dying for the Sins of the World c. wherefore this cannot be The Rule of Duty The like may be said of the â—ewish Story that was the particular Concern â—nd Transaction of that People Obj. But these things ought to be believed Answ I say so too where the History has â—â—eached and the Spirit of God hath made 〈◊〉 Conviction upon the Conscience which says D. J. Owen as before Cited gives them Authority Verity and Perspicuity But where â—his History has not reached any People or they dye ignorant of it they are not responsible for not believing any such Passages as saith Bishop Sanderson 'T is one thing to say the Scriptures ought to be Read Believed and Fulfilled and another thing to say they are the Evangelical Rule of Faith and Life For when I read believe and witness them fulfilling I must needs have a Rule by which to Read Understand Believe and Witness them Which being the Divine Light and Spirit of Christ it must be That and not themselves that must be my Rule for so Readâ—ing Understanding and Believing Them And further to prove that the Light and Spirit within the Heathens was sufficient to discover these things it is granted on all hands that the Sybills had divine Sights I mean not those made in their Name by some Professors of Christianity as is charged upon them to gain Authority upon the Gentileâ— against which Blundel writes But thoâ—â— that are acknowledged who prophesied 〈◊〉 a Virgin 's bringing forth a Son and that 〈◊〉 should Destroy the Serpent and Replenish thâ—â— Earth with Righteousness as is before 〈◊〉 out of Virgil who took it out of the Remains of Cumaea's Verses then among the Romans And for the Practical Part of the Object on viz. How should we have known 〈◊〉 had been Unlawful to Swear at all in 〈◊〉 Case if Mat. 5. 34. had not been which 〈◊〉 of most weight in this Case because it is maâ—ter of Duty and called particularly by some an Evangelical Precept being a Step abovâ— the Righteousness of the outward Law among the Jews I have this to say foâ—â— Proof of the Light 's Sufficiency There were among the Jews themselves long before Christ came an entire People that would not Swear to wit the Esseâ—â—â— They keep their Promises says Josephus and account every Word they speak 〈◊〉 more Force than if they had bound it with 〈◊〉 Oath And they shun Oaths worse than Perjury for they esteem him condemned for a Lyar who without it is not believed Philo writes to the same purpose and taught himself that it was best to abstain from Swearing that one's Word might be taken instead of an Oath And Pythagoras in his Oration to the Croâ—â—ian Senators exhorted them thus Let no Man attest God by Oath though in Courts of Judicature but Use to speak such things that he may be credited without an Oath The Scythians are said to have told Alexander 〈◊〉 themselves Think not that Scythians confirm their Friendship by Oath They Swear by keeping their Word And Clinias a Greek and follower of Pythagoras rather chose to suffer the Fine of Three Talents which make 300l English 〈◊〉 to lessen his Varacity by taking of an â—â—ath Which Act was greatly commended 〈◊〉 Basilius who upbraided the Christians of â—s time with it Thereby after our Adversaries Way of drawing Consequences â—eferring the Light of the Gentiles before 〈◊〉 Light of the Christians Though indeed 〈◊〉 Light was and is always One in it self â—ut the Christian did not live up so closely it as the Heathen did and therefore took greater Liberty and walked in a broader Way I would now know of our Opposers if they can yet think the Light that preach'd his Doctrine in the Mount was the same with that Light that shined in the Consciences of those Gentiles so many Hundred â—ears before that Sermon was writ or preachâ—â— who so plainly believed practiced and â—ought it Yea or Nay Perhaps some will 〈◊〉 stick out while the more moderate will â—â—bmit and conclude Ignorance and Folly have made all this Opposition against us 〈◊〉 that of a Truth The Voice which cried Prov. 4 6. Unto you O Men I call
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