The Christian-Quaker and his divine testimony vindicated by Scripture, reason, and authorities against the injurious attempts that have been lately made by several adversaries, with manifest design to rendor him odiously inconsistent with Christianity and civil society : in II parts. / The first more general by William Penn ; the second more particular by George Whitehead.

AN APPENDIX To the First Part; being a Discourse OF THE GENERAL RULE OF Faith and Life, AND Judge of Controversie. Greatly importing all those who desire to take Right Measures of Faith; and to Deter∣mine (at least to themselves) the numerous Controvers•…•…es now on foot in the World.

By the same Author.

For in Christ Jesus, neither Circumcision availeth any thing, nor Uncircumcision, but a NEW Creature: And as many as walk according to THIS Rule, Peace be on them, and Mercy, and upon the whole Israel of God, Gal. 6. 16.

But God hath revealed them unto us by his Spirit; for the Spirit searcheth all things, yea, the deep things of God — The Things of God knoweth no Man save the Spirit of God — He that is Spi∣ritual judgeth all things, 1 Cor. 2. 10, 11, 15.

But ye have an Unction from the Holy One; and ye know all things, 1 John 2. 20.

Printed in the Year 1673.

OF THE GENERAL RULE OF Faith and Life.

SInce there be so many Faiths in the World, and per∣plext Controversies about them; and that it great∣ly behoveth every man (if to Contend for, then first) to Know the True Faith that overcometh the World, It may not be unnecessary to say something of the General Rule of Faith and Life, and Judge of Controversie, at this time. And indeed I am prest to it from this weighty Consideration, that Men perish for Want of it, and can no more arrive at Truth without it, then the distressed Mariner can gain his Port who sailes without either Star or Compass.

I shall begin with an Explanation of the Terms, Rule, and Faith, of which we shall first treat, that we may as well ex∣press what we intend by the one, as what we mean by the other, which will be a proper Introduction to the whole Discourse.

By General Rule, &c. we understand, that Constant Measure or Standard by which Men have been in all Ages enabled to Judge of the Truth or Error of Doctrines, and the Good or Evil of Thoughts, Words and Actions.

By Faith we understand an Assent of the Mind in such manner to the Discoveries made of God thereto, as to resign up to God, and have Dependence upon him, as the Great Creator and Saviour of his People, which is inseparable from good Works.

That Men in all Ages have had a Belief of God, and some Knowledge of him (though not upon equal Discovery) must be granted from that account that all Story gives us of Man∣kind in matters of Religion; several have fully performed this: Ofold, Justin Martyr, Clemens Alexandrinus, Augustine, and others; of later times, Du Plessy, Grotius, Amiraldus, L. Herbert, with many more: And indeed the reliques we have of the most ancient Historians and Authors, are a Demonstration in the

Point. Now the Scripture tells us, that no Man knows the Father but the Son, and he to whom the Son reveals him: And* 1.1 as none knows the things of Man, save the Spirit of Man; so the* 1.2 things of God knows no Man, but the Spirit of God. Hence we may safely conclude, that the Creating Word that was with God, and was God, in whom was Life, and that Life the Light of Men; who is the Quickning Spirit, was He, by whom God in all Ages must have been revealed; consequently, that Light or Spirit hath been the General Rule of mens Knowledge, Faith and Obedi∣ence, with respect to God. And thus much Pythagoras (that liv'd about Six Hundred Years before those Words were spoak or writ) laid down for a Maxim, viz. That no man can know what is agreeable to God, except a man hear God himself, that is, within; for that was his Doctrine: To which the Apostle and Prophet thus agree; 1. In that whatever makes manifest is Light. 2. That* 1.3 whatever might be known of God was manifest within; for God (who* 1.4 is Light, 1 Joh. 1. 5.) had shewn it unto them: And God hath* 1.5 shewn unto thee, O Man, what is good and acceptable, &c. which could not be without his Light shining in Man's Conscience; Therefore the Light of God in the Conscience must needs have been the general Rule, &c. It was by this Law, that Enoch, Noah, Abraham, Melchisedeck, Abimeleeh, Job, Jethro, &c. walked and were accepted, as saith Irenaeus & Tertullian, They were Just* 1.6* 1.7 by the Law written in their Hearts; then was it their Rule to and in that just State.

Obj. It seems then you deny the Scripture to be the General Rule, &c.

Answ. How can they be the General Rule, that have not* 1.8 been General? That which was both before, and since they were in being, must needs be more general then they: But that was this Light in the Conscience, the Law and Guide of those Patriarchs (for the Scriptures began long after in Moses) consequently that must be the general Rule, &c.

Obj. But granting that the Light within were so before Scripture was extant, yet since the Writing of holy Scripture, the Scripture, and not the Light, hath been the general Rule.

Answ. That cannot be, unless Palestina or Canaan, a little Province of Asia, was the whole World; and the Jews, a par∣ticular People, all Mankind: For at what time the Writings were among the Jews, other Nations were only left to the Law and Light within; This the Apostle confirmeth in that Pas∣sage,

For the Gentiles, which have not the Law (that is, the out∣ward Law, or Law written) do by Nature the things conteined in the Law, which sheweth the Work of the Law written in their* 1.9 Hearts. And the Gentiles themselves called it, the immutable Law, the everlasting Foundation of Vertue; no liveless Precepts, but immortal; a sacred Good, God the Overseer; the living Rule, the Root of the Soul; that which makes the Good Man. Thus Thales, Pythagoras, Socrates, Plato, Plotin, Hieron, Philo, Plutarch, as cited: And saith Sophocles, God grant that I may alwaies observe that vener•…•…ble Sanctity in my Words and Deeds which these noble Precepts (writ 〈◊〉〈◊〉 Mans Heart) requ•…•…re; God is their Father: neither shall they ever be abrogated; for there is in them a GREAT GOD that never waxeth Old. More reverent Epithetes then John Faldo and T. Hicks can afford, as their Books too openly witness; yet would go for Christian-men, though manifestly short of Heathens.

Thus is it evident that the Scripture was not the general Rule, a•…•…ter it was given forth.

Obj. But hath it not been since; and is it not now the general Rule, &c?

Answ. There hath been since, and is now the same Im∣pediment; for before Christ's coming in the Flesh, and since, where the Scriptures never reach d, there hath been the same Light: And though Nations (through not glorifying God as God, when they have known him) have bin so given up to all manner of Impieties, as that their Understandings have been greatly vail'd; yet did not the Light within so wholely loose its Ru∣ling Exercise among them, as that they lived without any Sence of such thing; Therefore still the Scriptures have not been, neither are the General Rule, no not so much as of any Age; since in no Age can it be prov'd, that the whole World was furnished with them: But had they been so for some one or two Ages, as they never were; yet the granting it will not reach our Question, where the Word General, implieth the Nature of the Thing it self, respecting Mankind from the Beginning to this Day, and so to the End.

Obj. But is not the Scripture the Rule, &c. of our Day?

Answ. If The Rule, then the General Rule; for whatsoever is The Rule of Faith and Life, excludeth all other from being General, they being but particular in respect of it self; There∣fore not The Rule of Faith and Life.

But besides their not being Cenetal, I have several Reasons to offer, why they cannot be The Rule of Faith and Life, &c.

1. If now the Rule, then ever the Rule: But they were not ever the Rule; and therefore they cannot now* 1.10 be the Rule. That they were not e∣ver the Rule is granted; But that they are not therefore now the Rule may be by some denyed, which I shall prove. If the Faith of God's People in all Ages be of one Na∣ture, then the Rule but of one Na∣ture: But clear it is, Heb. 11. The Faith has been but of one Nature; Consequently, the Rule but of one Nature. In short, If the holy An∣cients had Faith before they had and wrote Scr•…•…pture, they had a Rule before they had or wrote Scripture; for where Faith is, there is a Rule for that Faith; And if the Faith be of one Nature, the Rule is of one Na∣ture: And since the Faith is In∣ward, Spiritual, begotten of the Im∣mortal Word, in which is Life, and that the Light of men; and that this Word, Life and Light was the Rule, then no more Book, Writing or ingraving on visible and perish∣able Matter can be the Rule now.

Again; Such as the Faith is, such must the Rule be: But the Faith is as before, Inward and Spirual; there∣fore the Rule must be Inward and spiritual, which no meer Book can be.

2. If the Scriptures were the Rule, they must have always been a perfect Rule, ever since they were a Rule: But this is impossible, since they were many hundred years in writing and are now imperfect also, as to Number; How then the per∣fect Rule?

That they were not the Perfect Rule before they were written must be granted; and that they were many hundred Years awriting, must also be allowed; and that they are imperfect now, as to Number, I prove.

First, Enoch's Prophecy is mentioned by Jude, but not ex∣tant in the Bible; the Books of the Wars of the Lord, Numb. 21. 14. The Book of Jasher, Josh. 10. 13. 2 Sam. 1. 18. The Book of Nathan, 2 Chron. 9. 29. The Book of Shemaiah, 2 Chron. 12. 15. The Book of Jehu; The Epistle of Paul to the Laodi∣ceans, Collos. 4. 16. and several others, mentioned in the Scriptures, not now extant: And lastly Luke sayes, That many took in hand to relate from Eye-Witnesses the things most surely be∣lieved, &c.

Now 'tis taken for granted that John wrote many Years after Luke; Some think Luke wrote before Mark: However, Matthew and Mark were not many; and to this day we see no more then those four in our Bibles, and therefore many such Writings lost; and if lost, then the Scriptures not perfect; and if imperfect, how can they be the Rule of Faith, since the Rule of Faith must be perfect?

3. My third Reason is this; The Scriptures, however use∣ful to Edification and Comfort, seem not in their own Na∣ture and Frame to have been compil'd and delivered, as the Rule and intire Body of Faith; but rather upon particular Occasions and Emergencies. The Doctrines are scattered throughout the Scriptures, insomuch that those Societies who have given forth verbal Confessions of their Faith, have been necessitated to toss them to and fro, search here and search there, to lay down this or the other Principle; and then as like the original Text as their Apprehensions are; whereas, were it as plain and distinct as the Nature of a Rule requires, they needed only to have given their Sub∣scription for a Confession. Besides, here they are Proper, there Metaphorical; in one place Literally, in another Mystically to be accepted: Most times Points are to be prov'd by comparing and weighing Places coherent; here to allude aptly and not wrong the Sense is difficult, and requires infallible Discer∣ning, notwithstanding the Brawlers of our times against In∣fallibility:

Now from all this, with abundance more that might be said, plain it is, that the Scriptures are not plain, but to the spiritual man; but, as Peter said of Paul s Writings, in many things hard to be understood; therefore not the Rule, which ought to be plain, proper and intelligible.

4. Again, the Scripture cannot be the Rule of Faith, because it cannot give Faith; for Faith is the Gift of God, which over∣comes* 1.11 the World: neither of Practice, because it cannot di∣stinguish* 1.12 of it self in all Cases what ought to be practised, and what not; it containing as well what ought not to be practi∣sed, as what ought.

This was the Case of Christ's Disciples, who had no par∣ticular Rule in the old Testament Writings, for the abolish∣ing of some part of the old Testament Religion; on the con∣trary, they might have pleaded for the Perpetuity of it, be∣cause Christ said unto them, Do as they say, that sit in Moses's Chair, more reasonably then many make that a Plea now a∣dayes for their invented Worships: What guided them in their declaring void and relinquishing those things? For In∣stance; God gave Circumcision as a Sign for ever; And Paul* 1.13 tells the Galatians, That if they be circumcised, Christ should pro∣fit* 1.14 them nothing: Was not this the Spirit of Truth that leads into all Truth, that they made the Judge and Rule of their Doctrine and Practices? So James and the Assembly of the Apostles, when they said, It seem•…•…th good to the Holy Ghost and* 1.15 to us, &c.

5. These very men that say, it is the Rule of Faith and Life, deviate in their Proof from their Assertion; for the Scriptures no where say so of themselves. He that flyes to Meanings and Interpretations; The Question arises not about the Truth of the Text, for that is agreed on on all hands; but the Exposition of it: If then I yield to that Man, do I bow to the Letter of the Text, or to his Interpretation? If the Latter, as manifestly I do, is the Scripture or that Man's Sense of it my Rule? Nay the Person so interpre∣ting makes not the Scripture his Rule but his own Appre∣hension, whatever he may say to gain Credit to his Con∣ceptions in others; then Mine it must needs be, I consent∣ing thereto.

6. How shall I be assured that these Scriptures came from God? I am bound to try all things: If all things, then Them amongst the rest. I would fain know what I must try them with? with the Scriptures? Then the Scriptures

must be the Rule of my Examination, and Faith concerning themselves; which is improper: If with the Spirit that gave them forth (that searcheth the deep things of God, a measure of which is given to me to profit withal) Then is it most congruous to call the Spirit, and not the Scriptures the Rule.

7. If the Scriptures are the Rule, they are so either in their Original or Copies: If in their Original, that is not extant, then no Rule in being; for the last of it that was extant, was John's History at Ephesus, not seen these thousand Years: If the Copies must be the Rule, it were to be wished, we knew which were the nighest to the Original, there being above thirty in Number: This is undetermined and for ought we see indeterminable. And that which makes good what I say, are the Variety of Readings among those Copies, a∣mounting to several thousands: And if the Copies cannot, how can the Translations be the Rule so differing from the true Sense of the Copies in many things, and one from another? Be∣sides, I would fain know of those of our present Age, who thus contend for the Scriptures being the Rule, &c. in Op∣position to the Spirit, upon what foot they receive them into this Place and Authority; Is it by Tradition, or Revelation? I mean the Internal Testimony of the Spirit; or the exter∣nal Award and Avouchment of Men: If the former, they inavoidably come over to us; for then the Spirit will, and must be both Rule and Judge? If the latter, I ask, how are they assured that they are not miserably abused by Care∣lesness or Design; since we see (that using utmost Dili∣gence) both Translation, Transscription and Printing, are sub∣ject to numerous Mistakes, and those sometimes very ma∣terial, against which the Scripture can be no Fence?

But admit there were no Ground for any such Objection, I further demand of our Adversaries, if they are well assured of those men that first collected, embodyed & authenticated them by a Publique Canon, which we read to have been in the Council of Laodicca, 360. Years after Christ (though not as they are now received) during which time they had bin tossed & tumbled; some receiv'd, some rejected, doubt∣less many hundred times transscribed; and it is not im∣probable that they were also abused: If they miss in their Judgment here, they are gone, till they come to us. I say, how do they know that these men rightly discerned true from sp•…•…rious? Either their Judgment was infallible in the

Matter, or it was not: •…•…f it were, then there was such a thing as Infallibility since the Apostles Dayes, which is a Contra∣diction to your selves. But be it so that they were infalli∣ble; how came you to be assured they were so? Not by In∣spiration; that is dangerous Doctrine with you: Which way was it then? Not by Tradition. Was it by the Scripture? That were to say, that the Scripture tells you that those men that collected it for true, were right in their Judgment: but we are yet to finde any such place, and that is to beg the Question. I cannot see any other Ground, besides your very great Kindness to their Choice, which you call Popery, and believing as the Church believes, in other Folks. But if these men were fallible, as your own Principle makes them, and their own Determinations prove them; what then? doubtless your Condition will be desperate.

Now, certain it is that some of the Scriptures taken in by one Council for Canonical, were rejected by another as A∣pocryphal; and that which was left out by the former for Apocryphal, was taken in by the latter for Canonical. Now vi∣sible it is that they contradicted each other, and as true that they both erred, respecting the present Belief; for your Canon and Catalogue varies from theirs, and, let me say with∣out Offence, from any Catalogue you can produce. Behold the Labyrinth of Incertainties you run your selves into, who go from that heavenly Gift in your selves, by which the holy Scriptures are truly discerned, relished and distinguished from the Inventions and Abuses of Men!

8. Furthermore, If the Scriptures were the Rule of Faith and Life, &c. then because they cannot be the Rule in their Translations, suppose the ancient Copies were exact, it can∣not be the Rule to far the greatest part of Mankind, indeed to none but Learned men; which neither answers the Promise relating to Gospel times, that is universal; nor the Necessity of all Mankind for a Rule of Faith and Life.

9. That the Scriptures are not the Rule of Faith and Life, is proved from those voluminous Discourses of Cases of Conscience that are extant among us: For had the Scriptures be•…•… as sufficient as the Nature of the Rule of Faith and Life requireth, there had been no need of such Tracts; eve∣ry man might have read his own Condition laid down in Scripture without those numerous Supplements. Doth not your own Language and Practice prove its Insufficiency to that End, at what time you both exhort to, and go in secret

to seek the Mind of the Lord in this or that important Affair? Why do not you turn to Chapter and Verse for Satis∣faction, if the Scripture be appointed of God for a Rule? Strange! That what is so common in the Mouths of all sorts, viz. God direct you (that implieth Inspiration and Revela∣tion, or immediate Council or Guiding from God) should* 1.16 not be known, much less acknowledged by you in our Wri∣tings; but overrun with such scaring Epithetes, as Enthusi∣asm, Familism, Fanaticism, Quakerism, &c. In short, there are a * thousand Cases, and not a few occurring almost daily, in which the Scripture cannot be our plain and distinct Rule and Guide; yet has not God left himself without a Witness in every Bo•…•…om; for his Grace has appeared unto all Men, teach∣ing them that believe in it, to deny Ungodliness and wo•…•…ldly Lusts,* 1.17 and to live sob•…•…rly, righ•…•…eously and godly in this present evil World.* 1.18 And Christ Jesus the eternal Word, has for that End en∣lightened every Man coming into the World (viz.) to dis∣cover, reprove, and instruct •…•…or Faith and Life. But it may be, and is objected by some;

Obj. If this Law and Light in the Conscience had been enough, what need had there been of Scripture?

Answ. The same Argument will hold against God, Christ, his Spirit and Grace, all which are sufficient, notwithstand∣ing the Use and Benefit of Scripture. The Case was this: Man's Mind being estranged from the Light and Spirit, through its wandrings after visible and perishing things; and in as much as the Light became thereby vailed from him, the Spirit as quenched, and the Law as defac'd, God in peculiar Mercy to the Jews, according to his Covenant with faithful •…•…braham, super-added, or repeated (as Ur•…•…n termes it) the Law inward, by a Declaration of it outward∣ly; that both God might not be without an outward Wit∣ness, as well as an inward (they having so much lost the Feeling thereof) And more deeply to strike their Minds, by their Senses (into which their Minds were gone) and to meet them abroad, whether they were roving and wander∣ing from the Law and Light within.

As it is great Vanity and Weakness to infer Insuffici∣ency to the Light from the Imbecillity and Darkness that are in Men (occasion'd through their Rebellion to the Law and Light within) so from God's superadding Scripture, and other external Assistances to Men in that State: 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 imbecil State? Or tell me, if the considerablest part of Script•…•…re be any more then the declared Knowledge and Experience o•…•… such as were come to a more improved State in the Teachings of that Light and Spirit, which is therefore given forth, that others loytering behind, might be the more prevailed with to follow them, as they had followed the Lord in the Light of his Spirit? Certainly, it can never be, that Scripture should impeach the Light of insufficiency, when it is but the Mind and Teachings of the Light in others, declared or re∣corded. Does the Declaration jarr or make weak that from 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 be•…•…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; o•…•… 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 th•…•…ir inward parts. All thy Chil∣dren shall be taught of the •…•…ord, and in Righteousness shall they be* 1.19 established. I will pour out my Spirit on all Flesh. The Grace of God* 1.20 that brings Salvation, hath appeared to all Men, teaching, &c.* 1.21

Obj. But if the •…•…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 ad∣mitting 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 spirit•…•…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 Privi∣ledge* 1.22 and Blessing of the new Covenant, that as the out∣ward 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* 1.23 ought to seek the Law; so the Jew inward, and Circum∣cision* 1.24 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,* 1.25 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. A∣gain.* 1.26 The Kingdom of God is within: I will write my Law in their Hearts, and place my Fear in their inward Parts. They shall* 1.27 be all taught of me; and in Righteousness shall they be established,* 1.28 The Tabernacle of God is with Man; He will dwell with them,* 1.29 I will pour out my Spirit on all Flesh. The Grace hath appeared to* 1.30 all M•…•…n, teaching, &c. A Measure of the Spirit is given to all Men to profit withal. The Inspiration of the Almighty giveth Un∣derstanding.* 1.31 Whatsoever may be known of God is manifest within.* 1.32 walk in the Spirit: If ye walk in the Light, &c. Come let us walk* 1.33 * 1.34 in the Light of the Lord. And there needed neither Sun nor Moon* 1.35 to shine; for the Glory of God did lighten it, and the Lamb was* 1.36 the Light thereof. As many as walk according to this Rule, Peace* 1.37 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 * 1.38 Way of Life Isaiah spoak of, An High-Way there shall be, and it shall be called the Way of Holi∣ness; the Unclean shall not pass over it, and wayfaring Men, though Fools, shall not e•…•…r there∣in: There shall be no Lyon there, nor ravenous Beast go thereon, but the redee•…•…d shall walk there; which Way, Teach•…•…, Guide, Rule, Light, Spirit, andholy Unction that directs & keep∣eth in steady Paths of Truth, is Christ Jesus our Lord.

Obj. But do you not tur•…•… the Scriptures off, sor an uncertain & un∣•…•…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 them∣selves so ridiculous, as so to infer: But it is not my Busi∣ness 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 mani•…•…esting your Faith con∣cerning them to be grounded upon your own Imaginati∣ons 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 Evi∣dence that gave them forth: And though we cannot allow them to be the Rule of Faith and Life under the Dispensa∣tion 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 de∣clared 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 received and abode in them, would lead them i•…•…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 de∣clared) 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 valu∣ed, 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 d•…•…claratory Rule we never said se∣veral parts of Scripture were not; yet the Reason of our Obe∣dience, is not meerly because they are there written; that were legal; but because they are the eternal Precepts of the* 1.39 Spirit in Mens Consciences, there repeated and declared. I•…•… is the T•…•…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 An∣cients.

T•…•…rtullian saith, Worldly Wisdom the Lord calls Foolishne ss he* 1.40 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. •…•…id. The Interpretation of the* 1.41 Scriptures is to be a commodated to the Will of the Doctrine of the Spirit; and not to human Reasonings.

Hieron saith, The Scriptures (mus•…•… be) opened with spiritual Ex∣position.* 1.42

Epiphanius saith, Only •…•…o the Children of the holy Ghost all the* 1.43 Scriptures are plain and cle•…•…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* 1.44 against the Lutherans in the Council of Trent, as an Erroneous Doctrine they held, That to understand the Scripture, neither G•…•…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 De•…•…ice, may be* 1.45 received by Man's Wit: But the thing that is set forth by the Inspi∣ra•…•…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* 1.46 understood, but by that very Spirit by which they were writ.

Peter Martyr, that famous Italian Protestant, teacheth us,* 1.47 The Spirit is the Abettor, by which we must assure our selves for un∣derstanding 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 rev•…•…aleth the Truth in the Scriptures.* 1.48 H. Bullinger Decad. 4. Serm. 8. Men •…•…etch the Understanding of Heavenly Things, and Kno•…•…ge of the Holy Ghost from NO∣WHERE ELSE, but from the same Spirit.

John Bradford answerd to the Arch-Bishop of York thus,* 1.49 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* 1.50 same Spirit that spake by the Mouth of the Proph•…•…ts, should pierce in∣to 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 re∣ferring* 1.51 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* 1.52 impossible to understand in the Scriptures more then a Turk, for a∣ny 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 nei∣ther* 1.53 to Sharpness of Wit, nor to Abundance of Learning: Flesh and Blood is not able to understand the Holy Will of God, without SPE∣CIAL REVELATION: Without this SPECIAL HELP and PROMPTING OF GOD's SPIRIT, the Scripture is to the Reader, be he never so Wis•…•… and well-Learned, as the Vision of a sealed Book.

D. Ames, a great Father of the Independents, saith upon* 1.54 Bellarmin's word•…•…; 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.

Vatabl•…•…s on Job 32. 8. with Drusius, Clarius and others, speak to the same effect.

G. Cr•…•…dock, a famous Independent- Preacher, preacht, That* 1.55 the Scripture is a Speechless thing without the Spirit.

Ch. Goad, an eminent Separatist's Works, styl'd B. D. of* 1.56 K. Colledge in Cambridge, and an Independent Pastor, thus ta•…•…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 In∣dependents,* 1.57 saith, The publick, authentick and infallible Interpre∣ter 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 un∣derstanding of it self; therefore not The Rule of Faith and Practice, co•…•…cerning the things therein declared.

I will give a short Instance in Christ's words, about Regene∣ration; He taught (and strange it was, no doubt, to wise Ni∣codemus) That unl•…•…ss a Man be born again, he cannot see the King∣dom of God. This is as plain a Proposition as can be laid down, and may be credited Historically; But what is that to any •…•…s New Birth, that they are never like to 〈◊〉〈◊〉 •…•…formed of there? Nor can that Scripture be my Rule in that Hea∣venly

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 begotten; Who then is my Rule to inform, order, strengthen and lead through the whole Experience, but the same Spirit? All Doctri∣nal 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 known before ex∣perienced:* 1.58 Do my Will, and you shall know more of my Do∣ctrine, 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 search∣eth the deep things of God. Consequently the Spirit, and not* 1.59 the Scripture, is the Rule for so believing and living.

Obj. But is not this to make void the Protestants Plea against the Papists, 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, 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 dayes, are questionable by the Scripture; especially since all Par∣ties pretend 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, •…•…ow could they have been known by us?

Answ. They were known by the Light and Spirit of Christ before written (from whence they are call'd Scripture) There∣fore it is said, That the Prophets searched diligently what, and what* 1.60 manner of Time the Spirit of Christ, that was in them, did signifie, when it testified before-hand of the Sufferings of Christ. Nor are they ever the more reveal'd to the blind and dark Mind, be∣cause there 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 that infallible Guide and Rule, hath been the Cause of that great Confusion that is over Mankind about Religion.

Obj. But how could you have known those Prophecies 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 absolutely necessary to mans Salvation; but to shew his Power & Faithfulness, that he is God, and can and will fore-tell, and bring to pass: But there∣fore must there be an Extraordinary Light or Spirit, and not rather an Extraordinary Sight and Se•…•…ne from one and the same Light and Spirit in them? Besides, That which gives me to be∣lieve and savour it to be from the Spirit, and not by Impo∣sture, is my Rule for believing it. Now that the Spirit so doth, Calvin and Beza too, 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 de∣clared 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, & 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 (sayes the vulgar Opinion) had that Account above Two Thousand Years after the Creation, by Revelation, which we find in Genesis. Now that there could be no Revelati∣on without this Divine Light or Spirit, which is the Life of the Eternal, Creating Word, must needs be granted: For the Spirit of God knoweth only the Things of God; and whatever* 1.61* 1.62 makes manifest is Light: And that the Spirit and Light are one, though two Names, has been sufficiently evidenced. If then it was this Light of the Eternal Word, that delivered these past things to Moses, and gave that Prospect of future things to the Prophets, as no doubt it was (if Scripture be indubitable) then to say, the Light or Spirit could not do it, is Blasphemous. Again, To argue, because the Light does not reveal every Circumstance of History to each Individual that hath already an Account, that therefore it could not, is ridiculous: 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 a∣bove Two Thousand Years after to Moses, and fore-told se∣veral Hundred Years many of those Transactions of Christ, by the Prophets, would also have supplyed that Want: But inasmuch as an Account is extant, and therefore not needed, 'tis vain to make that Objection.

Again, It does not follow, because every man has a Mea∣sure 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; 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 Transacti∣ons; therefore the Spirit of God was insufficient. The like may be concluded against the Spirit in the Prophets: For 'tis ma∣nifest from 1 Pet. 1. 10, 11. that the Spirit had not reveal∣ed 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 Adversaries is this, That the Scriptures, by their own Argument, are a most imperfect Account themselves of what was done, not relating the hundredth part of things; therefore as insuffi∣cient in not relating what is behind, as they would weakly render the Light or Spirit in not revealing to every Indivi∣dual those things already related: 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∣tel things now past, to •…•…ormer 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 •…•…ife we speak of, which are absolutely necessary to Salvation; which is the Faith that not History, but God gives, that works not by History, but Love, & overcomes the Wo•…•…ld; which Millions of Historical Be∣lievers

are overcome by, and wallow in the Spirit and Pra∣ctice of; And the Rule must be answerable to the Nature and Workings of the Faith: so in Point of good Life, 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 Actions not imitable, as in the Case of Adam and Eve in several Respects, and Christ's being born of a Virgin, dying for the Sins of the World, &c. where∣fore this cannot be the Rule of Duty: The like may be said of the Jewish Story, that was the particular Concern and Transaction of that People.

Obj. But these things ought to be believed.

Answ. I say so too, where the History has reached, and the Spirit of God hath made a Convict•…•…on upon the Con∣science; which, sayes D. J. Owen, as before, gives them Authority, Verity and Perspicuity: But where this History has not reached any People, or they dye ignorant of it, they are not responsible for not believing any such Passages, as* 1.63 saith Bp. Sanderson. 'Tis 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 to read, understand, believe and witness them fulfilling by; which being the Divine Light and Spirit of Christ, that, and not themselves must be my Rule for so Reading, Understanding, Believing, &c.

And surther, to prove that the Light and Spirit within the Heathens was sufficient to discover these things: 'Tis granted on all hands, that the Sibylls had divine Sights; I mean not those made in their Name by some Professors of Christianity, as is charged on them, to gain Authority upon the Gentiles, against which Blundel writes; But those ac∣knowledged, Who prophesied of a Virgin's bringing forth a Son; and that he should destroy the Serpent, and replenish the Earth with Righteousness, as is before cited out of Virgil, who took it out of the Remains of Cumaa's Verses, then among the Romans.

And for the Practical Part of the Objection, viz. How should we have known it had been Unlawful to Swear at all in any Case, if Mat. 5. 34. had not been (which is of most weight in this Case, because matter of Duty, and called particu∣larly by some, an Evangelical Precept, being a Step above

the Righteousness of the Law outward among the Jews) I have this to say in Solution of my Adversaries Objection, Reprehension of his Ignorance, and for Proof, by his own Argument of the Light's Sufficiency.

There were among the Jews themselves, long before Christ came, an entire People, that would not Swear,* 1.64 to wit, the Esseni: They keep their Promises (sayes Josephus) and account every Word they •…•…peak of more Force then if they had bound it with an Oath: And they shun Oaths worse then Perjury; for they esteem him condemned for a Lyar, who without it is not be∣lieved.

Philo writes to the same purpose; and taught himself, that* 1.65 it was best to abstain from Swearing; that ones Word might be taken instead of an Oath.

And Pythagoras, in his Oration to the Crotonian Senators, ex∣horted* 1.66 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 Oath.

The Scythians are said to tell Alexander of themselves,* 1.67 Think not that Scythians confirm their Friendship by Oath; They Swear by keeping their Word.

And Clinias, a Greek, and Follower of Pythagoras, rather* 1.68 chose to suffer the Fine of Three Talents (which make 300 l. English) then to lessen his Veracity by taking an Oath: Which Act was greatly commended of Bafilius, who upbraided the Christians of his time with it; Thereby (after our Adversaries Way of drawing Consequences) pre∣ferring the Light of the Gentiles before the Light of the Chri∣stians: though indeed the Light was and is alwayes one in it self; but the Christian did not live up so closely to it as the Heathe•…•… did, and therefore had a 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 in the Mount, that Doctrine was one with that Light that shined in the Consciences of those Gentiles, so many Hundred Years before that Sermon was writ or preached; who so plainly believed, practised and taught it; yea, or nay. Per∣haps some of them, through the abundance of their Envy, Pride and Passion, will yet stick out, while the more mo∣derate may submit to such Evidence, and conclude Igno∣rance and Folly to have made all this Opposition against us, and that of a Truth, The Voice which cryed, Prov. 8. 4, 6. Unto you, O men, I call, and my Voice is to the Sons of men; hear,

for I will speak Excellent things, was heard by the Gentiles: and that what concerned Doctrine to Holy Living, was not hid from them; I mean, evangelically so, provided Christ's Heavenly Sermon upon the Mount, related by Matthew, may be esteemed such; for their Writings flow with Amens thereunto.

But admitting to our Adversaries, that the Voice was then so low, and the Manifestation of the Light so small, as it discovered not many of those things before-mentioned; could that give any reasonable men Ground to conclude, Therefore the Divine Wisdom or Light was insufficient; or that the Divine Wisdom or Light was not then, and should not in other Ages, become the Rule and Guide of the Children of men, however promised? Yet such false Con∣sequences have been the Corner-Stone and Foundation of our Adversaries Building against us; And no reasonable man, I think, will clear it from being a Sandy one.

OF THE Judge of Controversie.

I Shall explain what I mean by the Termes:

A Judge, is one that has not only Power to determine, but Discerning to do it rightly.

Controversie, is a Debate between two Parties about the Truth or Falshood of any Proposition to be determined by that Judge.

From whence I am led to assert, that The Judge of Contro∣versie must be Infallible.

And though this may seem strange to some, 'tis neverthe∣less true in it self: For if the Judge be fallible, however he by his Authority may determine the Persons controverting into Silence; yet it does not follow, that he has given true Judgment, since he may as wel, nay, rather, determine falsly, then truly: so that Controversie can never be rightly deter∣mined by a fallible Judge, therefore no true Judge of Con∣troversie. Indeed it is absurd, and a Contradiction in it self to think otherwise; since he that is uncertain can never give a certain Decision; and if not a certain one, then none to the Purpose. Nor ought any Person, no otherwise

judged, that is perswaded of the Truth of his Cause, to let fall his Belief upon so fallible a Determination; since he not only moves without Conviction, but against Con∣viction; And which is worse, he is not ascertained of the Truth of what he is required to submit to: Therefore of all People they are most condemnable, who keep so great a stir about Religion, and that sometimes use coercive Means to compass their designed Uni•…•…ormity, and yet ac∣knowledge to us, they are not certain of their own Faith; unless it be those who notwithstanding yield to such uncer∣tain Imposers.

Since then the Judge must be infallible, it will be worth our while to consider, where 'this insallible Judge is to be found. There is none Good but God, said God himself, when manifested in the Flesh, that is, originally, or as of himself; so truly there is none infaltible but God, as of himself, yet as the supream Good, is communicated unto man according to measure; so (well sayes Bp. Lati•…•…er) is there infallibili∣ty,* 1.69 Certainty or Assurance of the Truth of things given to man according to Capacity; otherwise men should be oblieg'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 Irterpre∣ter of any Point that may concern his own Law: and men are so far infallible 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 or certain Judgment God, by his Light or Spirit within, as∣sists him with.

Obj. But is not the Scripture the Judge of Controversie?

Answ. How can that be, since the Q•…•…estion most times arises about the Meaning of Scripture? Is there any place tells us, without all Interpretation, whether the Socinian or Trinitarian be in the Right, in their differing Apprehensi∣ons 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 undefined and undetermined, I mean, expresly in the Scripture; and that the Question arises about the Sense of it, doth the

Scripture determine which of those Interpreters hit the Mark? As this is absurd to think, so must it be acknow∣ledged, that if Interpretation decide the Matter in Contro∣versie, not the Scripture, but the Interpreter is the Judge.

Now this Interpreter must either interpret by his own meer Wisdom or Spirit, called by the Apostle, 1 Cor. 2. II. the Spirit of a Man; who by weighing the Text, con∣sulting the Intent of the Writer, comparing places toge∣ther, gives the Judgment, which the Scripture cannot do; or, from the Spirit of God, which gives Understanding, as Job 3•…•…. 8. and as the same Apostle saith, searcheth the deep things of God: If the first, then a Fallible; If the last, then an Infal•…•…ible Judge.

I would sain 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 •…•…oly Chost and to us, &c. If the Holy Ghost, give us a plain Scripture to prove we are to have another Judge now; If not, then we must have the same, and consequent∣ly an Infallible Judge.

Obj. 'Tis granted that the Spirit is Infallible: But how shall I know that any man determines a thing by this Spirit, and does not rather obtrude his own Sense upon us, under that specious Pre∣tence.

Answ. By the same Spirit; As well said Gualt. Cradock.* 1.70 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 hat hath the Spirit, may know the Spirit in another; There is, saith be, a kind of Sagacity in the Saints to this Purpose. Which is also true in the Sense of abundance of P•…•…otestant Writers; For as they held, That no man could know the Scriptures, but by the same Spirit; so consequently that the same Spirit only could assure him of the Truth of the said I•…•…terpretation. And Peter Martyr, as before quoted, tells us, The Holy Ghost is the Arbiter or Judge. Also D. J. Owen s•…•…ith, That the Holy Ghost is the Only Authentick Interpreter of the Scripture: I•…•… Au∣thentick, then Infallible; if Infallible, then the Judge of the Mind of Scripture is both an Only and an 〈◊〉〈◊〉 Judge. But to wave this; Does not the same Objection lie aga•…•…st the Sense of Scripture, since one sayes, 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 unsurmountable.

In short; It were greatly to be wisht, that all men would hold themselves unconcerned in disputing about what they have not received an Infallible Dictamen from the Holy Spi∣rit upon; since they beat but the Air, and obtain no solid Satisfaction, neither can they: God never prostrates his Secrets to Minds disobedient to what they do already know: Let all practise 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,* 1.71 whereunto we have already attained, let us walk by the same Rule; where he both limits to the present Knowledge communi∣cated, and exhorts to live up to that; and if any thing be fur∣ther necessary, God in due time will reveal it by his Spirit, that gives to know, discern and judge of the things that are of God.

Obj. But how will this determin the Controversie, and allay the Fury of Debates on foot?

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 most Perswasions are agreed about the absolute Neces∣saries in Religion, from that Witness God has placed in man's Conscience, viz. That God is; That he is a Rewarder of them that diligently seek him; That the Way of God is a Way of Purity, Patience, Meekne ss, &c. without which no man can see the Lord: Nay, they accord in some considerable Matters superadded, as some of them speak, to wit, That God mani∣fested himself extraordinarily in the Flesh; that he gave his Life for the World, that such as believe and obey his Grace, receive Remis∣sion of Sins and Life Everlasting. Now, I say, since these things men generally submit to, let them live up hereunto; and forbear wanton Scrutinies after Things or Notions that gender to Strife and Contention, and leave not Mankind better, but rather worse then 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 Practice of that which God hath already shewn unto them; as spake both the Prophet Micah 6. 8. and the Apostle Paul, Rom. 1. 19. And if any

thing be revealed to one more then another, let the rest judge in the Spirit, or be silent till God manifest more to them, in order to Right Judgment.

'Tis good to try all things; but we must have some∣thing to try them by; and what ought that to be, but the Spirit that searcheth, & the Anointing that teaches all things, which is Truth it self. Here Mankind will live in Love, having at least Natural Affections (now lost, by the B•…•…rbarity of some of their cruel Religions) and a Judgment o•…•… things will be made, not from the Rash, Partial, Short sighted a d Froward Mind of man, but that eternal Light and Spirit that never erred; which, however disgustful to some Pro∣testants in this Age, was no False Doctrine in the Account of John Philpot and Bp. Latimer, two great Founders of the Reformation:

The first in his Answer to the Bishop of Chichester, re∣proving* 1.72 his Confidence about true Faith in Christ; saying. These Hereticks take upon them to be sure of all things they stand in. Let him doubt (saith John Philpot) of his Faith that listeth; God give me alwayes to believe that I am sure of true Faith and Favour in Christ.

The second, in his Answer to a Knight, objecting the* 1.73 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 Presump∣tion and Arrogancy; either I am certain or uncertain that it is Truth that I 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 Tea∣chers.

Let not Protestants for Shame judge us for owning a Do∣ctrine, that is confessed to and confirmed by some of the Worthiest of their own Ancestors, viz. That an 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 whole Dispensation) imports, God nigh to or with men; The Tabernacle of God is with men; he will* 1.74 dwell in them, and walk in them; they shall be all taught of me, and in Righteousness shall they be established: And this* 1.75 admits not of any Book, or literal Rule or Judge to come be∣tween that in-dwelling Light, Life and Wisdom of God, and the Soul, as its Rule of Faith and Life.

And because it is the unutterable Goodness of God to Peo∣ple in these latter Dayes, as the Sum of Scripture-Prophe∣cy, thus to make known himself; we are incessant in our Cries unto them, that they would turn in their Minds (now abroad, and taking up their Rest in the Externals of Reli∣gion) 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 diligent∣ly hear him, and are willing to be taught of him the Knowledge of his Wayes: The Priest was Outward, but he is now Inward; the Law Outward, but it is now Inward: And he is no more a Jew that is one outward; nor that Circumcision which is outward in the Flesh;* 1.76 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 Scriptures of Truth, that unless this be man's Rule and Judge in the read∣ing and believing of them, he can never, either understand them, or keep the things therein contain'd aright. 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, that now so lamentably pesters the World; In which State, for all the External Imitations of the Ancients in some temporary and visible Parts of Worship, I am to tell such from the Spirit of the Lord God of all Truth, they will never be accepted.

The utmost of that literal Knowledge, historical Faith, and outward Religion, is at best but the Old Heavens that are to be wrapped up as a Scroul, the Old Wine and Bottle that belong not to the Kingdom, and Man's holding true Words in an unrege∣nerated and unrighteous Nature, where he may cry, Lord, Lord; but shal•…•… never enter into the Rest that is Eternal: For under such a Faith and Religion, Envy, Wrath, Malice, Persecution, Pride, Passion, Worldly-Mindedness, &c. may and do live; yea, and are cloaked, as with a secure Cover from the Stroak of God's Spirit; insomuch, as when any are moved of the Lord to decry such fair and hypocritical Shews of Religion, they are reputed Rash and Censorious, and presently a Plea must he made on this wise; Do not we follow the Commands of the Scripture? Did not such and such do so and so? Never regar∣ding from what Grounds the Performance springs, whether it be according to the Rule of the NEW or OLD Creature; bu•…•… abuse and vilifie us for making such Distinctions, as if the Prayers, Preachings, Singings, outward Baptizings and Sup∣pings, &c. of Men in their own Spirits, Strength and Will were required and accepted of God for Evangelical Worship: Thick Darkness and dangerous Presumption! Thus are Men out of the Way concerning both Faith and Practice, and the true Rule and Judge of them: They make the former to lie in an Assent of the Understanding to such Propositions, and in the performing of some visible Parts of Religion in their own Spirits and Wills (which is far from the Immanu∣el-State) And the latter to be the Scriptures, which is but an Account of those Things, which others were ruled to and directed in by the Holy Spirit, before they were ever recor∣ded or made Scripture; and not another Rule or Judge can so regulate: For as the Faith and Experience, so the Rule and Judge of that Faith and that Experience must be one: God by his Spirit begets Faith; God by his Spirit rules Faith, and governs the Life of his Children; for as many as are Children of God are led by the Spirit of God. The Scrip∣ture,* 1.77 much of it, is but a Declaration of Faith and Ex∣perience; therefore not the Rule or Judge: For as Faith and Experience were before Scripture, so the Rule and Judge before Scripture; because, as I said before, there is a Rule and Judge as soon as there is Faith; therefore the Scripture is not that Rule or Judge: And before that Declaration be answered by any, they must come to the Faith, Rule and Judge of which that is a De∣claration:

So that Faith is yielding up to the Requirings of God's Spirit in us, in full Assurance of the Remission of Sins, through the Son of his Love and Life Everlasting, from whence dai∣ly flow Works of Holiness well-pleasing to God, and not a meer Assent of the Understanding to a verbal, though a true Proposition. The Life of a true Christian stands not in Bodyly Exercise; that, sayes the Apostle, profits little: nor in an Imitation of the An∣cients in temporary things, which as well the Hypocrite as the Saint can do; But in self-Denyal and walking in the Spirit, to* 1.78 bring forth the Fruits thereof unto all Godliness, which is the pure* 1.79 and spiritual Obedience, resulting from the living spiritual* 1.80 Faith of God's Elect, and the Rule & Judge thereof is their* 1.81 Author or Begetter, even the Spirit of Truth, which alone gives saving Understanding, and searcheth the deep things of God.

O you Professors of Religion, that you would but seriously weigh these things, and examine your selves in God's Sight, who respects none for their fair Out-sides, If this saving Faith be your Faith, and this Heavenly Life be your Life, and if the holy Spirit be your Ruler and Leader; if not, you are but legal, formal, in the Oldness of the Letter, and Runnings in your own Will, which obtains not: in which State, not the Wisdom from above, but that which is from below, of the old Creature, is your Rule; in it you read Scripture, expound it, pray, preach, sing & perform all your Duties: and this is not to walk according to the Rule of the New Creature; but in a le∣gal* 1.82 Spirit to make a Gospel-Profession, the End of which, from the Lord, I am to tell you, will be a Bed of Sorrow. There∣fore* 1.83 resist not the Light and Spirit within, but turn at the Reproof thereof, that you may come to walk in the Way of Life, daily Life to your Souls, that so you may be quickned and made alive to God, and live to him in that Life, which is hid with Christ in God; that being thus born again, and be∣come* 1.84 renewed in your inner Man, you may perform that pure and spiritual Worship, which is of a sweet Savour with the Lord; so shall he bless you with his Heavenly Blessings, and daily replenish your Souls with the unspeakable Joyes of his glorious Salvation: This I heartily desire, and through all Difficulties incessantly travail for in Body, Soul and Spi∣rit, that the al-wise, omnipotent God may be known, served, obeyed, to and by you, to your Comfort, and his Eternal Ho∣nour, who alone is worthy to receive it, now and forever,

Amen

William Penn.

Errata for the First Part.

REader, Several Errors have escaped the Press, partly through the Author's frequent Absence, and the Printer's many other Occasions; but the most considerable of them are here noted, and thou art desired hereby to correct them.

Contents — Chap. 9 line 3. dele (,) after Scriptures.

Preface — Page 1. Margent dele Milt. p. 2. l. 1. read at last. p. 5. l. 2 & 3. for Ab. rogation r. Ab•…•…uration. l. 25. for the read that: p. 7. l 2: read in their Hopes. l. 14. read that at. page 9. l. 10. for disclaim'd read declam d. line 19. read — faciunt. page 10. line 32. for reduct read reduc'd. page 19. line 8. for but read by. line 31. read too irksom. page 22. line 4. for Hammer read Humor. pag. 24. line 19. begin a Parenthesis at (And my] and conclude it line 30. after [Dominion)

Book — Page 8. line 42. b•…•…ot out self. p. 13 l. 38. for paws read pause. p. 17. l. 12. for without read with our. pag. 18. l. 25. read was to be. l. 31 for it self read himself. p. 20. l. 40 for these read those. p. 21. l. 34. for Who, Me? read Who? Me, p. 23 l. 26. for is read are. p 26. l. 7. for this before Light? read this Light before? page 28 l. 10. for at that time read at thi•…•… time. p. 30. l. 2. read formeth, createth. l. 39. for here to read hereto. pag 33. l. 2. read not with respect to any. l 4. dele the whole line. l. 9. for of read to. l. 37. for heart he read hear the. p. 39. l 2. for bold read •…•…eld. p 40. l 20. read or be void. p. 43. Margent l. 19. for tell read tells. p. 44. l. 37. read bits) pag. 45 l. 7. Marg. read Civ. Dei. 8. p. 47. Marg. read Id. p. 711. for Id. 4. read Id. mem. 4 p 48. line 2. dele in line 22. read on that line 32. read of him. page 50. line 32. read Ido∣latrous. That line 33. Thought it, let. Margen: dele Aru•…•…t. de Xen. Ma•…•…gent for Laert. de read Lactant. de. pag. 51. line. 12. for Accute read Acute. Marg. Plat. Phaed dele. p 53. l. 25. read of the. p. 54. l. 12. for Pireen read Prienc •…•…in. 14. and He de•…•…e. l. 15. dele He at the end of the line. pag 55. l. 13. for Good re•…•…d Go•…•…d. p. 56. Marg. for Enca•…•…. read Aenead. p. 59. l. 6 & 7. dele p. 61. Marg. l 3. for 1543. 123. read 123. 1543. p. 62 l. 24. for accutely read acutely. p. 65. l. 13 for no read no•…•… p. 66. read CHAP XIII. l. 12. dele not. [70. Marg. l. 3. dele o. l. 12. dele ibid. p. 71. Marg. l. 2. for 48. read 84. p. 73. l. 5. read and giveth. p 78. l. 30. read of Men. p. 79. l. 24. dele Prophecy and. l. 35. for then read them p 80. l. 12. for End 〈◊〉〈◊〉 hand. p. 81. l. 29, 30. for what Virgil will add to read what Eusebius will have Virgli t•…•… have added in. p. 82. l. 35. read Occidet serpens. p 83. l. 22. for Iandix read •…•…anilix. page 84. 〈◊〉〈◊〉 32. read enough to. p. 87. l. 4 read Hicks, then he hath dealt. l. 5. read Dialogue) pag. 91. l. 11. add after (him) so as to be no where else. l. 20. read the Manifestation of Light. p. 92. l 34. for dar•…•…st read durst. page 94. l. 15. for Light read •…•…llumination. p. 79. l. 6 read not only. p 98. l. 8. read And that. pag. 101. l. 35. read 〈◊〉〈◊〉 willingly. p. 103. l. 26. for when read whom. p. 106. l. 33. for endanger'd read accessible. l. 4•…•…. for guarnison'd read garrison'd, p. 107. l. 2. for inbondag'd read •…•…nbondag'd. l 5. read clear and broken forth. l. 15. read We say, l. 17. for not instru∣mentally read instrumentally not. p. 110. l. 30. read Jews, viz. p. 112. l. 23. for suffer'd read suffer. p 115. l. 17 for In•…•…ner read Jenner. page 116. l. 11. for Saving, One read saving one. line 16. for Product read produc'd. p. 1•…•…7. l. 11. for better, as read better at. line 25. read true Light. p 119. l 27. dele Omnious. p. 122. l. 37. r. Aggravation. 〈◊〉〈◊〉. 126. l. 1 for Si•…•… read Sigh. p. 28. read CHAP XXVI. p. 131. l. 4. for Inability, to see the read 〈◊〉〈◊〉 to see, the. p. 136. l. 26. r. Scriptures. p. 136. l. 34. for were 〈◊〉〈◊〉. wa•…•…. p. 137. l. 6. for Good read Goad. l. 29 read such a thing. p. 138. l. 27. for more read m•…•…er. l. 39. Marge•…•…t for on read one. p•…•…ge 140 l. 29. for He that flyes read They •…•…at flye. p. 148. l 〈◊〉〈◊〉. for 〈◊〉〈◊〉 read per•…•…eived. p. 149. l. 24. read in his Works. p. 54. l 34 af•…•…er M•…•…unt de•…•… (,) and put a (,) before was. p. 156. l. 30. r. but as the

Notes

• * 1.1

  Mat. 11. 27.
• * 1.2

  1 Cor. 2. 11.
• * 1.3

  Ephes. 5. 13.
• * 1.4

  Rom. 1. 19.
• * 1.5

  Mic. 5. 8.
• * 1.6

  Jren. l. 2. c. 30.
• * 1.7

  Tertul. con. Jud. p. 184.
• * 1.8

  Quakerism a new nickname for old Christi∣anity, p. 54. 55.
• * 1.9

  Rom. 2. 14, 15.
• * 1.10

  Justin Martyr saith,

  That all are Chri∣stians who live with Christ, as Abraham and Elias; and amongst the Greeks, as S•…•…crates, H•…•…raclitus, &c.

  See Scult•…•…tus on him, •…•…ho also saith, That some at this day are of his Judgment, who have taught that

  Melchizedec•…•…, Abimel•…•…ch, Ruth, Ra∣chab, the Queen of Sheba, Hiram of Tyre, Naaman t•…•…e Syrian, and the City o•…•… Nini∣ve, are in the Catalogue of Christians.

  Eusebius Pamph. in his Ecclesiastical History, saith, That Abraham and the an∣cient Fathers were Christians: And de∣fines a Christian to be, one that by the Knowledge and Doctrine of Christ •…•…xcels in Moderation of Mind, in Righteousness and Continency of Life, and Strength of Vertue & Godliness towards one only God; see Scultetus on him.

  Clemens Alexandrinus saith, The Law of Nature and of Discipline is one. And Moses seems, to call the Lord the Cove∣nant: For he had said before, the Cove∣nant was not to be sought in Scripture; for that is the Covenant, which God, the Cause of all, setteth, whence his Name in Greek is derived. And in the Preaching of Peter, thou mayest find the Lord called the Word or Reason, and the Law. See his 1 Book Strom at the end. And before pag. 353. he saith, The Law and the Go∣spel is the Operation of one •…•…ord who is the Vertue & Wisdom of God: And the Fear which the Law had bred, is mereiful to Salvation: And the Fear of the Lord is the Beginning of VVisdom. That she (that is, VVisdom) that administreth Provi∣dence, is Mistress and Good; and the Power of both procureth Salvation: the one Chastizing as Mistre's, the other being bountiful, as a Benefactor; for on must pass from Darkness to Life; and applying his Ear to wisdom, first be a Servant, then a faith∣ful Minister, and so as•…•…nd into the Number of Sons, and be brought into the elect Adopti∣on of Sons. That the Law works to make them immortal, that chuse to Live temperate∣ly and justly. And Again, Evil men do not understand the Law; but they that se•…•…k the Lord, do understand in every good thing. And the whole first Book of the Stromat•…•… is especi•…•…ly to prove the Antiquity of the one true Religion, or Philosophy, a•…•… he calls it.
• * 1.11

  Ephes. 2. 8.
• * 1.12

  1 John 5. 4.
• * 1.13

  Genesis 17.
• * 1.14

  Gal. 5. 1, 2.
• * 1.15

  Acts 15. 28.
• * 1.16

  Ther's not laid down in Scrip∣ture any gene∣ral Rule how to answer before Magistrates; & to act in Times of Sufferings. Thus said a Ba∣ptist in print, o•…•… to that purpose.
• * 1.17

  John 1. 9.
• * 1.18

  Tit. 2. 11, 12.
• * 1.19

  John 18. 36.
• * 1.20

  Isa. 54. 13.
• * 1.21

  Joel 2. 28
• * 1.22

  Jer. 31. 33.
• * 1.23

  Mal. 2. 7.
• * 1.24

  Heb. 7. 24, 25, 26, 27.
• * 1.25

  Isa. 9. 6, 7.
• * 1.26

  Luk. 17. 20, 21.
• * 1.27

  Heb. 8. 10.
• * 1.28

  Rev. 21. 3.
• * 1.29

  Joel. 2. 28.
• * 1.30

  Tit. 2. 11, 12.
• * 1.31

  Job. 32. 8.
• * 1.32

  Rom. 1. 19.
• * 1.33

  Gal 5. 16.
• * 1.34

  1 Joh 1 7.
• * 1.35

  Is•…•…. 2. 5.
• * 1.36

  Rev. 21. 23.
• * 1.37

  Gal. 6. 15, 16.
• * 1.38

  Galat. 6. 16. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Rule; as it is translated Phil. 3. 16. which is spoken of the Measure of Attainment: and Grotius saith, in the Manuscript, Rule is not; so it must be understood, let us walk in the same Attainment; as also in 2 Cor. 10. 13, 15. in which three Places that word is only found: See Erasmus, Vatablus, Zegerus, Cameron. Ja•…•…. Capellus and Grotius, on those places, none whereof can be drawn to the Scriptures. Ze∣gerus interprets this Place of Gal. 6. 16. thus,

  They that have •…•…ollowed this Form of Life, or Rule of the new Creatur•…•…, having turned away from the invalid Cer•…•…monies of the Law

  ; Peace, &c. Drusius explains it from Chap. 5. 6. The new Creation. i. Faith which worketh by Love. Grotius saith,

  Rule here is a Way made as to a Rule that is plainly Right; such is that Way of the new Creation, which was foretold Isa. 42. 9. And signifies the State of the new Man, of which Paul Speaks, Col. 3. 10

  . Eph. 2. 15. Rom. 6. 4.
• * 1.39

  Bp. Rob. Sand. de Reg•…•…. Cons∣Proel 4ta. sect. 31.
• * 1.40

  Tertul. de Pre∣script. Heraetic. pag. 204.
• * 1.41

  Dell. Confut. of Symps. p. 89, 90.
• * 1.42

  Hieron Tom. 4. 70.
• * 1.43

  Bp. Jewel, p. 532.
• * 1.44

  Po•…•…ano. 〈◊〉〈◊〉. 〈◊〉〈◊〉. 〈◊〉〈◊〉. pag. 150
• * 1.45

  E•…•…sinus on 1 〈◊〉〈◊〉. 1. 19. Ib. 〈◊〉〈◊〉 1 Cor. 2.
• * 1.46

  Luther Tom. 3. fol. 169.
• * 1.47

  Peter. Martyr, Com. loc. p. 1. c. 6.
• * 1.48

  Ibid. p. 2. c. 18.
• * 1.49

  Book of Martyr 3 vol. p. 298.
• * 1.50

  Calvin. Instit lib. 1. cap. 8.
• * 1.51

  Beza on 2 Pet. 1. 19.
• * 1.52

  Tindal. works, Pag. 319. & 80.
• * 1.53

  Jewel against Harding, pag. 532, 534.
• * 1.54

  D. Ames against Bell•…•…m. l. 1. c. 5. Thes. 32.
• * 1.55

  G. Cradok di∣vin. drops, pag. 217.
• * 1.56

  C. Goad Refr. drops, pag. 12.
• * 1.57

  Excrcit. 2, 7, 9. against Quak.
• * 1.58

  John 7. 17.
• * 1.59

  1 Cor. 2. 10.
• * 1.60

  1 P•…•…t. 1. 11.
• * 1.61

  1 Cor. 2. 10, 11.
• * 1.62

  Ephes. •…•…. 13. •…•…
• * 1.63

  Prelect. 4. §. 21, 22.
• * 1.64

  Jos•…•…phus, Wars of the Iews, l. 2. c. 7.
• * 1.65

  Philo, de spec. leg. & decalog.
• * 1.66

  Lae•…•…t. Hermip. & Orig. con•…•…. Cels.
• * 1.67

  •…•…uint. Curtiu•…•…, ni vit. Al•…•…x.
• * 1.68

  H. Grotius on. Mat. 5. 34.
• * 1.69

  Book Martyr. vol. 3. p. 475.
• * 1.70

  Gual•…•…. Cr•…•…. Divine Drops, p. 〈◊〉〈◊〉.
• * 1.71

  Phil. 3. 16
• * 1.72

  B. Mart. vol. 3. P 577.
• * 1.73

  B. Mart. vol. 3. P. 475.
• * 1.74

  Rev. 21. 3, 7.
• * 1.75

  Isa. 54. 13.
• * 1.76

  Rom. 11. 28. 29.
• * 1.77

  Rom 〈◊〉〈◊〉. 14, 15.
• * 1.78

  1 Tim. 4. 8.
• * 1.79

  Col 〈◊〉〈◊〉 20, 21, 〈◊〉〈◊〉, 23.
• * 1.80

  〈◊〉〈◊〉 〈◊〉〈◊〉 38
• * 1.81

  〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉 〈◊〉〈◊〉, 〈◊〉〈◊〉
• * 1.82

  〈◊〉〈◊〉 〈◊〉〈◊〉 16.
• * 1.83

  〈◊〉〈◊〉 〈◊〉〈◊〉 23.
• * 1.84

  〈◊〉〈◊〉 〈◊〉〈◊〉.