but to all Nations of the Earth to the Gentiles the Church of God amongst them which to gather or to draw into one was the Gospel sent and preached and the Worship now was no longer National nor was it the National Worship of the Jews which also was commanded of God and accompanied with his presence while the end of it was not come or accomplished But it was every where Spirit and Truth not Form and Letter fearing of God working of Righteousness is accepted of him the true Worshippers the Worshippers whom the Father seeks to worship him All the others were dasht in pieces the end was accomplished it stood not in meats and drinks the Kingdom of God but in Righteousness and Peace and joy in the Holy Ghost not in killing of Sheep and slaying of Oxen but in an humble and contrite heart and that trembled at his Word the Sacrifices of God which even under the Law were entitled and said to be his through all which he looked for and accepted which the Sacrifices and the blood of Goats and Bulls signified Circumcision and all the Ordinances of the Jews which Moses commanded and which it was death not to observe comes now to be called beggerly Rudiments the Hand-writing of Ordinances the Law of Commandments contained in Ordinances the enmity which he destroyed on the Cross and blotted out which the Apostle saith was against them and which neither they nor their Fathers were able to bear And he saith Touch not tast not handle Gal. 5. 2. Phil. 3. 2 3. not which all saith he perish in the using And if you be circumcised Christ shall profit you nothing I wish them cut off that trouble you And beware of Dogs and beware of evil workers beware saith he of the Concision for we are the Circumcision which worship God in the Spirit and rejoyce in Christ Jesus and have no confidence in the flesh And the Apostles now as any were gathered into the Church they gathered them out of all the Jewish Observations and Heathenish worshipping of Idols into one God and Name of the Lord Jesus who was the great Shepherd and Bishop of the Soul Not into the Name of the Church of the Jews or the Temple or of this Region and that but into the Name of Christ Jesus The Churches of what Of the Jews c. Nay the Churches of Christ Christ the Head of the Church which are in 1 Thes 1. 1. Judea c. The Church which is in God Paul and Silvanus and Timotheus unto the Church of the Thessalonians which is in God Not in this man or that not in this profession and that barely but in God And so it was during the Apostles times of which the Scripture makes mention and their business was to open the eyes to turn men from darkness to the light and from the Power of Satan unto God that they might receive forgiveness of sins and an inheritance among them which are sanctified by Faith which is in me As Paul saith of his Commission which he received of the Lord Acts 26. 18. And he stiles himself an Apostle not of men neither by men but by Jesus Christ and God the Father which raised him from the dead And he saith The Righteousness which is of Faith speaketh on this wise Say not in thy heart Who shall ascend into Heaven that is to bring Christ down from above Or who shall descend into the deep that is to bring up Christ again from the dead But what saith it The Word is nigh thee even in thy mouth and in thy heart that is the Word of Faith which we preach Rom. 10. 6 7 8. And the Apostle to the Hebrews saith But finding fault with them that is the first Covenant and the things therein of which he had been speaking in the former words he saith Behold the dayes come saith the Lord when I will make a new Covenant with the House of Israel and the House of Judah Not according to the Covenant which I made with their Fathers in the day that I took them by the hand to lead them out of the land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord For this is the Covenant that I will make with the House of Israel after those dayes saith the Lord I will put my Laws into their mind and write them in their hearts and I will be to them a God and they shall be to me a People And they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for all shall know me from the least unto the greatest For I will be merciful to their unrighteousness and their iniquities will I remember no more Heb. 8. 8 9 10 11 12. Now here is nothing of Churchship of an outward Administration and Worship of a delegation of Power to any to constitute and appoint Worships or how God should be worshipped or what Discipline should be used in the Church or what Power the Church should have as to visible things and who should be the Governors or Rulers thereof that should direct or order as to that throughout all Ages but a turning to a Principle wherein God is to be known and whereby he is to be worshipped Not to Man Kings Princes Governors States Emperors no not to Presbyters Councils Fathers Pastors Officers Synods Be ye followers 1 Cor. 11. 1. of me as I also am of Christ saith Paul But to the Light the Light of the Son of God who is Light God is Light and in him is no darkness at all the Covenant of Light to the Gentiles the Light of the World the true Light that lighteth every man that cometh into the World that which sheweth man that is in the Transgression that he is in the dark that turns him from the darkness to the Light and from the power of Satan unto God The Lord never sent to turn man unto man nor did he ever give power to man to order man as to the Worships of him no not in the Mosaical Administration all the World have been in mistakes about these things but he alwayes reserved the power in himself and by the guidance and order of him man was to be directed and God to be worshipped for from the Lord Moses received in the mount what was that Administration hitherto to the Law of Moses when the Israelites were gone astray and had transgressed were all things to be reduced and the reformation to be made the Law of Moses which was a figure of that which came by Jesus Christ unto which all things after he was come to which Moses his Administration or the Law which was given by Moses was to have reference as it was to spring from it And the coming of him was the time of Reformation of which the Apostle speaks Heb. 9. 10. Which stood saith he speaking of that Ministration which in the verse before he calls a
it beyond the Sea that thou shouldst say Who shall go over the Sea for us and bring it unto us that we may hear it and do it said Moses even of that which he gave as an outward Commandment which was near in Christ which the outward signified which being blotted out by reason of Transgression that which was within but blotted out by reason death was come over was given without But the Word is very nigh unto thee in thy mouth and in thy heart that thou mayest do it Deut. 30. 13 14. The Word is nigh unto thee even in thy mouth and in thy heart that is the Word of Faith which we Preach saith Paul Rom. 10. 6 7 8. there is no need of going afar off As he hath made man individual so he requires every individual man to worship him and he hath put something of himself a measure of Christ Jesus into every individual man whereby and wherein every individual man may worship him this is General this is Universal this is Publick this is Catholick he hath not left man to seek out of himself to form to shape to liken nor to depend one man upon another how or wherein he should be worshipped he hath not put him to that hazard neither hath laid upon him that which is a heavy burden or too hard for him to bear or at too great a distance or at any distance at all but as he hath required man so he is near man or he hath put into man that which will enable him to do as he requires So the Lord is no hard Master nor doth require impossibilities nor hath he left man to wander up and down but he is near him to take him by the hand and to lead him to all that he requires he is in him to tell him what he should do and he is with him to enable him to do what he would have him the same that doth the one doth the other Herein is the loving kindness of God seen and his justice that he requires no more than he enables to do and that he gives to enable to do what he requires and to another man hath not the Lord left man to be directed but the thing is in himself which all the World is mad at because the Devil is in all the World and he would perswade man that God is afar from him as the Devil is to God and gets his eye abroad to look at a distance where God is not to be found That which is to be known of God is manifest in man for God hath shewn it unto him but the work of the one my hath been to draw man from this The invisible things of him are clearly seen from the Creation of the World being understood by the things that are made even his eternal Power and Godhead so that they are without excuse saith the Apostle Rom. 2. 19 20. Yet because that when they knew God they glorified him not as God neither were thankful but became vain in their imaginations and their foolish heart was darkned professing themselves wise they became fools and changed the Glory of the incorruptible God into an Image made like corruptible man and to Birds and four-footed Beasts and creeping things wherefore God also gave them up to uncleanness through the lusts of their own hearts to dishonour their own bodies between themselves who changed the Truth of God into a lie and worshipped and served the Creature more than the Creator who is God blessed for ever Amen For this cause God gave them up to vile affections for even their Women did change their natural use into that which is against Nature and likewise also the men leaving the natural use of the Women burned in their lust one towards another men with men working that which is unseemly and receiving in themselves that recompence of their error which was meet And even as they did not like to retain God in their knowledge God gave them over to a reprobate mind to do those things that are not convenient c. vers 21 to the end So here 's the reason why men are so far off God and are strangers unto him and become abominable and to every good work reprobate it is not that God is not near them or that that of God which is to be known is not manifest in them even his eternal Power and Godhead but because they like not to retain him in their knowledge because when they know God they glorifie him not as God neither are thankful but become vain in their imaginations so they come to change the Glory of the incorruptible God into an Image like unto corruptible man men come to form God like unto themselves and make him like as they imagine him to be therefore God gives them up who change the Truth of God into a lie into imaginations of things without them their foolish heart being darkned and to worship the Creature more than the Creator who is God blessed for ever Here 's the reason of all the false Worship in the World all worshipping of God at a distance all inventions of men and their medling and having to do with Worship and to order that all outward Constitutions and Persecution for not observing the same Men are gone far from God their foolish heart is darkned they are become vain in their imaginations they are alienated from God by wicked works they have not liked to retain God in their knowledge nor have been thankful that that of God which is to be known was manifest in them therefore have they put God afar off and looked upon him at a distance and so have made Images and Representations and taken upon them to form him as they please and a Worship for him as they please and they that will not fall down to it into the fiery Furnace they must be thrown and into the Lyons Den he must be cast that will make a Petition to any other Godd that will not worship God after that manner of Worship and as those their Laws have prescribed First They are gone from that which is of him in them by which they might know him that they have not liked to retain in their knowledge nor glorified God as God when they knew God will not own that which is to be known of God which is manifested in them as it is then they think of God without them as he is not then they frame Worships according to their own minds after this manner and after that shaping God as they please and a Worship for him whom they have so shaped who have neither heard his Voice at any time nor seen his shape outwardly then they compel all to serve this God so shapen and to worship him as they have shaped and formed his Worship some after this manner some after that and those that will not Fines Imprisonments Suspensions from Places and Dignities casting out and Excommunications Whippings losing of Ears burnings in
after this the Judgment So Christ was offered once to bear the sins of many and to them that look for him shall he appear the second time without sin unto Salvation Heb. 9. 24 25 26 27 28. So the Changeable Priesthood had an end in him who changeth not Jesus Christ yesterday and to day and the same for ever And his Apostles were Ministers of that of which he was of the New Testament not of the Letter but of the Spirit not of that which changeth but of that which changeth not for the Letter that which changed killeth but the Spirit that which changeth not giveth life 2 Cor. 3. 6. And who saith the Apostle is sufficient for these things 2 Cor. 2. 16. The changeable Priesthood was then of the Law which could not make the comers thereunto perfect but the bringing in of a better hope which hope is Christ Christ in you the Hope of Glory the Mystery hid from Ages and Generations now made manifest to his Saints saith the Apostle which maketh not ashamed because the Love of God is spread abroad in our hearts which was a stedfast and stable thing which was not subject to change neither was it to pass away So Paul an Apostle not of man nor by man but by the Will of God And when it pleased God who separated me from my Mothers Womb and called me by his Grace to reveal his Son in me that I might preach him among the Heathen immediately I consulted not with flesh and blood neither went I up to Jerusalem to them who were Apostles before me But I went into Arabia c. Gal. 1. 15 16 17. And here stood their bottom in Christ that changeth not whose Minister he was he preached his Ministry that changed not his Ministry did not change because he of whom he preached and who sent him to preach did not change he was not in mans will which made and unmade at his pleasure nor was he a Minister of Man to preach what man pleased or Conformity he received not by Tradition or by certain conclusions or Systems of Divinity or Art what to say but the Son of God being revealed in him he consulted not with flesh and blood neither with the other Apostles that were before him but preached c. Thus stood the state of Paul and the Apostles who had the mind of Christ but the Form and the Letter which was done away from that he preached not in the oldness of the Letter but in the newness of the Spirit Now the Form and the Letter being done away there was no room for that which was the Ministry of the Form or the Letter no more killing of Sheep and slaying of Oxen no more Sacrifices Washings New Moons Sabbaths Shadows of good things to come who were the Shadows but not the very things themselves which changed into the thing come or had an end in it no ground or footing at all for that but as he who is everlasting was come the same for ever so the Ministry must be of and from him he must send he must be revealed the words must be spoken from his mouth not the Letter but the Spirit not the oldness of the Letter but the newness of the Spirit Thus stood it in the dayes of the Apostles So the Ministry or Priesthood that changeth hath no ground from Christ and his Apostles but is quite otherwise it is a changing or deviation from them it hath no footing either in the Letter or in the Spirit not in the Letter for that was a Priesthood Figurative having relation to him that was to come which in him ended so there was to be no more as there never was but that not in the Spirit for that is it which changeth not is not at the will order or direction of man but the Will of God its ground its bottom its fountain its beginning and end is from him who changeth not whom the changeable signified I need not be long in these things the matter being so plain already the whole progress of the History which I have before been particular in speaks the Priesthood after the Apostles decease to be changeable leaning to this Creed and that confession of Faith and varying and changing according to the leaders of that Confession and this Creed and what work it made in the World I have manifested whatsoever stands not in him which changeth not that is called Ministry which is not Spirit and proceeds from it is not from him who is the Head of the Church the Law-giver and Teacher of his People it hath no footing from the Scriptures of Truth nor the Spirit of them it is so far from the Spirit that in that sence it is not Letter it hath no relation to that of the Jews the Priesthood which was changed and ended in Christ nor to Christ Jesus or the Ministry of him who changed the Priesthood Jesus I know and Paul I know but who are ye said the evil Spirit which was in the man whom the Exorcist Jews took upon them to adjure by Jesus whom Paul preached from whence cometh Acts 19. 13 14 15. this new covered Priesthood which filleth the earth may a man say that is neither Paul nor Jesus nor Jew nor Christian it 's much that men are not ashamed of these things Man makes man men make themselves diversities of men make diversities here 's the Priesthood a God they make a System of Divinity a Form of Worship and then they form themselves or one another Ministers of that form of Worship Teachers of the Systems or Precepts of Religion they made of the God whom they formed Thou shalt have no other God but me said the Lord to Israel of old who gave Israel a form whereby to worship God but now men make Godds and make forms of Worship for their Godds and Priests to their forms and whosoever will consecrateth himself a Priest or is consecrated to whatsoever Godd he hath made or Worship he hath formed which is not from that which is everlasting the Priest that is for ever that changeth not Whosoever would he consecrated him and he became one of the Priests of the high places it is said of in the dayes of Jeroboam 1 Kings 13. 33. And the man Micah had an house of gods and made an Ephod and Teraphim and consecrated one of his Sons who became his Priest In those dayes there was no King in Israel Judg. 17. 5 6. So the matter is plain the ground original or rise of all the Priesthood or Ministry that is not Spirit that is not in and from that which changeth not the Ministers of Christ in whom is no variableness or shadow of changing is neither from Christ nor the Scriptures and hath neither ground nor foundation to be believed in or heard whose rise is not in the Letter of the Scriptures nor the Spirit whose bottom is man and the will of man or rather the Devil in man
who cheats him into Worship to make it and then to bow down thereunto And such is all that which changeth which is in the will of man that is up and down as man will that is political which serves times and seasons and which changeth with them it s not the Ministry of Jesus Christ but its rise is in that which is opposite unto him the will and wisdom and understanding of man which is convertible and changeth which knows not God which he came to confound which he came to bring to nought to whom every knee must bow and tongue confess who is God over all blessed for ever And so I have finished this particular I shall only now lay down certain sayings of the Antients which relate unto our Principle and something also of men of latter dayes or this present Generation out of their own Writings which conform thereunto that so through all I may yet further shew that Truth or that which the People called Quakers profess is neither an upstart thing nor that which neither Scripture or History or the men of this Generation know or before this day have heard of but hath a more antient Date even from the beginning and is found not only before he came in the flesh who came to bear witness thereunto as I have declared but since his dayes and his Apostles even along the Apostacy unto and in this day to the intent that a calm and quiet consideration of these things may render Truth the less offensive because it looks like their Image or is the very thing which themselves unawares in other terms have held forth and professed Doctor Jngelo in his Romance intituled Bentivolio and Urania the second Part helps me to some recitals which shall serve me in this matter though otherwhere he seems to reflect upon that which himself hath held forth In the first place in his Preface having relation to the Atheist who acknowledged not God to evince that there is one that is to say a God among other things he produceth this saying of Plutarch as that which that Opinion sought to do which the Philosophers saith he were so inflamed with a sober zeal against that they made use of words which were justly reproachful and condemned as most unworthy persons for attempting to extinguish the noblest sence of our Souls and to eradicate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The antient Faith of Mankind that natural belief which is planted Plut. Dion Pâ—us in all reasonable Souls and to overthrow the strong and everlasting foundation of virtue And saith the Doctor Who can justly blame their heat when they did onely oppose such as do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insolently afront the Common Faith Now what is the Antient Faith of Mankind the natural Belief which is planted in all reasonable Souls which to eradicate is to overthrow the strong and everlasting Foundation of Virtue but the Faith of God's Elect the Nature by which the Gentiles not having the Law did the things contained in the Law and so were a Law unto themselves The foundation of the Prophets and Apostles Christ Jesus being the Corner-Stone The Law wrote in the heart the Fear put in the inward parts The Principle of God for no other than the Principle of God can be of Virtue the strong and everlasting Foundation the natural Belief which is planted in all reasonable Souls that there is a God can be no other than the Principle or that which flows from the Principle of God which is planted in all reasonable Souls So all have it or it is not in all for Nature that is in the Fall cannot give to understand God or be a foundation of Faith in him but intitles to wrath as the Apostle said By Nature Children of Wrath. So then the natural belief planted in all reasonable Souls must be another nature than that which intitles to wrath or naturally genders to it for in that the Faith is not set that there is a god which knows not God for he that sinneth hath neither seen him nor known him saith the Apostle but it must needs be the Nature in which all things were made which is of God in which the Faith of God stands the Faith of Gods Elect the Faith once delivered to the Saints the common Salvation which whosoever opposes opposes the Faith of Gods Elect the Faith once delivered to the Saints the common Faith which is planted in every one in all rational Souls or which gives them to know there is a God and to believe in him which may be called Salvation forasmuch as the Apostle saith By Faith ye are saved which they who oppose this Principle without which God cannot be known much less be believed in do affront and that insolently the common Faith which is in every man or the Principle of God concerning Nature and what he understands thereby Hear the Doctor what he saith further himself In his Table adjoyning to the Book aforesaid which is as explanatory to that his Book he saith thus The Laws of reasonable Nature eternal and indispensible not customs of men or constitutions of Princes alterable at pleasure but written in our Souls by God And saith he here I think it not inconvenient to insert two or three noble Testimonies of this Truth Amongst the Heathen that of Sophocles is saith he incomparable who in Oedip. Tyr. writes thus I omit the rehearsal of the Greek because of tediousness and give it in his own English to wit God grant that I may be so happy alwayes to observe that venerable sanctity in my words and deeds which is commanded by these noble Laws which were made in Heaven God is their Father not mortal Nature neither shall they ever be forgotten and abrogated for there is in them a great God that never waxeth old To which I shall add saith the Doctor that of Plutarch who speaking of this Law saith (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Law not written in Tables or Books but dwelling in the mind alwayes as a living Rule which never permits the Soul to be destitute of an interior guide Of the Jews that of Philo saith the Doctor shall serve for all (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Right reason is an infallible Law not a mortal Rule given by this or that Mortal No liveless Precepts written in Papers or upon Pillars but immortal being ingraven by the eternal Nature in immortal minds Of the Christians saith he Saint Paul calls it (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law written in our hearts Rom. 2. 15. Justin Martyr sayes (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Rules of it are an eternal Righteousness Origen (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Law which with the common Notions of good and evil is planted in our Souls Tertullian (f) Testimonium animae naturaliter Christianae A natural kind of Christianity Chrysostome (g) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Teacher dwelling in our natures
Then which what can be more clear to the thing which I have asserted and for which I quote the Doctor A Teacher dwelling in our Natures A natural kind of Christianity A Law which with the common Notions of good and evil is planted in our Souls An eternal Righteousness A Law written in our hearts An infallible Law not a mortal Rule given by this or that mortal No liveless Precepts written in Paper or upon Pillars but immortal being ingraven by the eternal Nature in immortal minds A Law not written in Tables or Books but dwelling in the mind alwayes as a living Rule which never permits the Soul to be destitute of an interior guide Neither shall they ever be forgotten or abrogated for there is in them a great God that never waxeth old The Laws of reasonable Nature eternal and indispensible not customs of men or constitutions of Princes alterable at pleasure but written in our Souls by God I think I need say no more but leave this thing to the consideration of all moderate men concerning our Principle which being as much as I need say to it let me onely add what the Doctor presently by way of anticipation produces in reference to the aforesaid Aphorisms or Positions as to what may happily be objected by such as see not Nature to be so or such as is here asserted Nature saith he may be so perverted by vice that men will not acknowledge the innate motions of Truth so Justin Martyr saith the Doctor told Trypho (h) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being corrupted by a bad education evil custom and wicked institutions they destroy their natural Notions And as Porphryry's Phrase is (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Do speak falsly of our Nature And are therefore justly rejected by Aristotle as incompetent Judges of Nature Pol. 1. 5. in these words (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are to enquire concerning what is natural of these who are in their natural temper and not of those who have corrupted their Nature I think no more needs be said then the very words before rehearsed in reference to those who take upon them to judge and speak evil of this Principle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Doctor of vulgar Practice and the M. Tyr. Dissert 20. producing thereof for slight justifications of actions in the Preface aforesaid For no place can create Virtue by common Suffrages But it is the glory of men saith he to conform their lives to the external reasons of goodness whose indispensible Principles is connate with our Souls And saith he do not men perceive in their Souls Bentevol and Vran. 2 Part cap. 6. a natural Obligation to the practice of Justice and know certainly they should not invade the rights of others because they would not be disturbed in their own possessions Which answers to what he said as to the Principle which is the Law and the Prophets That is all that is religious or relative from one man to another in that little or narrow Sentence is comprehended to wit saith Christ Therefore all things whatsoever ye would that men should do unto you do ye even so to them for this is the Law and the Prophets Mat. 7. 12. To this of the Doctors let me add a few more instances of the Antients which seem both to speak and explain what I have quoted of his and what he hath spoken concerning Nature and God Out of the Minor Poets pag. 213. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The mind is God in us in the particular And pag. 227. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. God is Conscience in all mortal men Thus as to the Mind and Conscience As to Nature saith Seneca De Benefic cap. 7. (a) Quid enim aliud est natura qnam Deus est Divina ratio toti Mundo partibus ejus inserta What other thing is Nature than God and the divine Reason placed in the whole World and its parts And the same Seneca in his Epistles lib. 1. saith Epist 31. (b) Debit tibi illa quae si non diserueris par Deo surges Nature hath given thee those things which if thou forsakest not thou wilt arise like God I may now proceed to another viz. Doctor John Owen sometimes Vice-Chancellor of Oxford who taking upon him to write against the People called Quakers thus wrote for them and their Principles Concerning the interpreting of the Scriptures he layeth it down as an indubitable Truth and which hath been proved to be such by the reformed Divines as they are called the things following viz. That the only publick authentick and infallible Interpreter of Doctor Owen's Exerc. 2 9 7. against the Quakers the Holy Scripture is he who is the Author of them from the breathing of whose Spirit it derives all its Verity Perspicuity and Authority This Author and Interpreter of the Scriptures is the Spirit partly speaking in the Scripture and setting down its mind therein and if there be any doubtful and obscure passages therein explaining himself by that Analogy or Harmony of the whole Doctrine which is found therein and partly infusing a spiritual Light into our hearts whereby we may be led into the knowledge of all necessary Truths revealed in the Word And therefore as there never was any visible Judge of Faith then man quatenus as man hath nothing to do in it and so what is become of all the institutions and inforcings of men or their medling with Religion and the imposings which the Doctor himself wrought the Council of the late Army to in their Address to the then called Long yet ending Parliament which undid the Army and wrought them against their Declarations and Engagements appointed by Christ So neither is there any use or need of such an Arbitrator Again he saith That every Christian hath it as a duty incumbent upon him to inquire into the mind of God in the Scriptures and no man knows the things of God but the Spirit of God and he to whom the Spirit shall reveal them but we have the mind of Christ then Christ must be within the Hope of Glory for where the mind of Christ is there is Christ that is to seek into the meaning of them and that must be by the Spirit as are his own words as aforesaid by all requisite means and himself saith there is no other but the Spirit the only publick authentick and infallible Interpreter as aforesaid and to expound them to himself which must be by knowing his Teacher within for his own edification for the just shall live so every man must have it in his own particular by his Faith Thus as to the Interpretation of the Scriptures Now as to Teaching and the teaching of others or Preaching Sect. 14. In that community saith he between God and man through a Relation which a reasonable creature cannot but have to a good Creator from whence arises this indispensible necessity to worship and obey him it
deceit calls to duty (i) In nobis viam esse perveniendi ad Dei notitiam probatur quia Verbum Dei intra cor tuum est inquit Moses Regnum Dei intra vos est inquit Christus si autem fides Regnum Dei in nobis est utique intelligere possumus Verbum Patris And Athanasius against the Gentiles thus expresseth himself The way to come or attain unto the knowledge of God is within us it is proved because saith Moses the Word of God is within thy heart And Christ saith The Kingdom of God is within you If Faith and the Kingdom of God be within us then we may and can understand the Word of the Father pag. 25. Again in his first Tome p. 838. he saith (k) Cum ultronius sit hominum motus sui arbitrii meus in te situm est velisne temet ipsum lolium fieri pabulum brutorum animalium an potius in frumentum mutari Since the motion of men is spontaneous and the mind of thy Will is placed in thee wilt thou be made Tares and Fodder for bruit Beasts or rather be changed into Corn. And saith Seneca in his second Chapter concerning a blessed life (l) Argumentum pessimi turba est quaeramus quid opâ—â—me factum sit non quid usitatissimum quid nos in possessâ—onem aeternae foelicitatis constituat non quid vulgo veritatis pessimo interpreti probatum sit Habeo melius certiusque lumen quo a falsis vera dijudicem Animi boâ—um animus inveniat The multitude is the worst Argument let us enquire what best is to be done not what most usually or commonly is done and that may settle us in the possession of everlasting happiness not what is allowed by the vulgar the worst interpreters of Truth I have saith he a better and more certain light by which I may judge the truth from falshood the good of the mind the mind can find out Again Epist 41. he saith (m) Stultum est optare cum possis a te impetrare Proprius est a te Deus tecum est intuâ— est Sacer intra nos Spiritus sedet malorum bonorumque nostrorum costos hic procul a nobis â—â—actatus est ita nos ipse tâ—actat It is a foolish thing for thee to wish what by thee cannot be obtained God is near thee and he is in thee the Holy Spirit sits or resides within us or dwells the observer of our good and evil actions as he is dealt withal by us he deals with us And Epist 43. (n) â—anitoâ—es Conscientia nostra non superbia opposuit O te miserum si contemnis hunc testem Our Conscience not pride hath put keepers O miserable man art thou if thou despisest these witnesses And Epist 66. (o) Nihil honestum quod ab invito quod a coacto fit Omne honestum voluntarium est There is nothing that is honest comes from an unwilling and constrained man Every honest thing is a free thing See also Epist 76 92. Moreover (p) Erras enim si existimas nobiscum vitia nasci supervenerunt Nulli nos vitio natura conciliat thou errest saith he Epist 94. if thou thinkest vice to be born with us they come over or after Nature makes Friends with no vice Lastly Epist 98. he saith (q) Licet reveâ—ti in viam licet in integrum restitui nos modo purgemus animum siquamurque naturam We may return into the Way we may be made whole if we cleanse our mind and follow Nature Epist 150. (k) Sed lucescere â—i velimus potest If we will we can enlighten our minds And saith he in his Book concerning the Benefic Chap. 17. (a) Maximum hoc habemus naturae meritum quod virtus in omnium animos lumen suum praemittit etiam qui non siquuntur illam vidiat We have this great gift of Nature that Virtue hath sent before its light into the minds of all even they that follow her not see her And saith Augustin on John (b) Mentium Rex Deus est God is the King of minds And saith Lactantius again (c) Quis mihi imponat necessitatem vel credendi quod nolim vel quod velim non credendi Who can impose a necessity on me either of believing what I will not or of not believing what I will Again (d) Nihil tam voluntarium quam Religio in qua si animus aveâ—sus est jam sublata est jam nulla est Nothing is so voluntary as Religion in which if the mind be averse it s taken away or gone presently there is none King Theoderike said as Casiodore reports in his Epist 27. (e) Religionem imperare non possumus quia nemo cogituâ—â—ut credat invitus We cannot command Religion because no man is compelled to believe against his will Velcurior Chap. 26. hath it thus (f) Ad legem naturae referuntur principâ—a practica ut decem praecepta decalogi Causa efficiens hujus legis est Deus ipse qui eam inscâ—ip sit cordi animo intellectui cujus libet homiâ—is nascentis ut ejus voluntatem excitet ad bona absterreat a malo Praecepta Legis naturae 1. Deum veneraâ—i 2. Vivere honeste 3. Patrie magistratibus parentibus obedire 4. Laedere neminem 5. Suum cuique tâ—ibuere 6. Rebus communitur uti quatenus fieri potest 7. Tollere nocentes e medio propter servandum publicam salutem 8. Rerum dominia proprietates possessiones usum distinguere quibus communiter alioqui non licet uti Practicable Principles belong to the Law of Nature as the ten Commandments the efficient cause saith it of this Law is God himself who writes it in the heart and in the mind and in the understanding of every one that is born that it may stir its mind to good things and drive it from the evil Rom. 2. The Precepts of the Law of Nature are 1. To worship God 2. To live honestly 3. To obey ones Countrey Magistrates Parents 4. To hurt none 5. To give to every one their due 6. To have things in common as far forth as may be lawful or conveniently done 7. To remove the guilty out of the midst for the publick safety 8. To distinguish the Lordships Proprieties Possessions and use of things otherwise community cannot be used And Chap. 27. (g) Dictamen rationis est vis ipsius quo dictat quasi praecipit seu admonet facere bonum omietere malum Officium ejus ex generali Lege Naturae est elicere quid particulate The Dictatorship or Authoritativeness of Reason is its own force by which it speaks and as it were commands or admonishes to do good or to omit evil its office from the general Law of Nature is to chuse that which is particular or to draw forth particulars Augustin mentions a