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
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
and destruction in the World men avenge themselves on persons and destroy them they know not that or are not guided by it which conquers the risings of evil in their own minds and that which rises in another The strong man Armed that keepeth the House they know not to be bound by the stronger than he which spoileth him of his defence and taketh his goods to overcome themselves which is greater prowess than to overcome strong Cities Every one ought said the Poet of old to tame or make subject his own heart This is the thing that keeps all things in order that leads captivity captive that cannot be overcome which overcomes ill will strifes variance mischiefs hatreds envies emulations whisperings backbitings risings blood which kills things in the root the Devil and his nature and spirit that leads into those things the works of the Devil the which to destroy the Son of God was manifest who saith He came not to destroy mens lives but to save them Here is the Safeguard the Rock the Buckler the place of Defence the Pavilion the hiding-place under the shadow of the Wing of the Almighty the Defence from the strife of Tongues the Secret of the Almighty the Mountain full of Horsemen and Chariots of Fire the more with us than against us where the Sword is beaten into a Plowshare and the Spear into a Pruning-hook and War is learnt no more as the Prophets Isaiah and Micah prophesied should be in that day That the Mountain of the Lords House is established on the top of the Mountains and exalted above the Hills and all Nations shall flow unto it and many people say they shall go and say Come ye and let us go up to the Mountain of the House of the Lord to the House of the God of Jacob and he will teach us of his wayes and we will walk in his Paths For out of Sion shall go forth the Law and the Word of the Lord from Jerusalem and he shall judge many Nations and shall rebuke many People and they shall beat their Swords into Plough-shares and their Spears into Pruning-hooks Nation shall not rise up against Nation nor shall they learn War any more O House of Israel come ye and let us walk in the Light of the Lord Isa 2. 2 3 4 5. Micah 4. 1 2 3. And he adds But they shall sit every man under his Vine and under his Figtree and none shall make them afraid for the mouth of the Lord of Hosts hath spoken it vers 4. And saith Joel Proclaim ye this among the Gentiles prepare Wars wake up the mighty men let all the men of War draw near let them come up Beat your Plough-shares into Swords and your Pruning-hooks into Spears let the weak say I am strong Assemble your selves come all ye Heathen and gather your selves together round about thither cause the mighty ones to come down O Lord Let the Heathen be awakened and come up to the Valley of Jehoshaphat for there will I sit to judge all the Nations round about Put ye in the Sickle for the Harvest is ripe come get ye down for the Press is full the Fat 's overflow for the wickedness is great Multitudes multitudes in the Valley of decision for the day of the Lord is great in the Valley of decision Joel 3. 9 to 14. So there 's their judgment And here is that which preserves and keeps the Arm of the Lord and his Dominion which is greater than all which keeps the heart in peace in perfect peace which trusteth in him which he that is of this World is not so great which gives to overcome the evil of this World all provocations enmities malice mischiefs all that would stir up a man that is of this World and overcome him which beareth all things and suffereth all things which thinks no evil that hopeth all things endureth all things 1 Cor. 13. 4 5 6 7 8. which never faileth which suffereth long and is kind which envyeth not which vaunteth not it self which is not puffed up which doth not behave it self unseemly which seeketh not its own is not easily provoked rejoyceth not in iniquity but rejoyceth in the Truth the Love which man being an enemy seeks to reconcile him to God the Power of God which preserves and keeps The Jews were required thrice in the year all their men Children to Exod. 34. 23 24. appear before the Lord the God of Israel and whereas they might object and say The Enemy then that lives round about us may come and invade our Land and possess our Habitations when there are no men to keep it but they are all in one place far distant from the Borders The Lord answers them For I will cast out the Nations and enlarge thy Borders Neither shall any man desire thy Land when thou shalt go up to appear before the Lord thy God thrice in a year This was when War was lawful to them and yet being thus required the Lord in the time of Wars when all was against them round about when the Nations were cut off and they had possessed their Land none invaded them till there was an end of them He passed through them whom the Jews sought oftentimes to kill whose Kingdom was not of this World who had no outward Arm to preserve and keep him his Apostles and Disciples who had no Arm of flesh and whose Doctrine had no tutelage or defence by the Sword of man whom the powers of the Earth were against carried through their Doctrine throughout notwithstanding all opposition and though they were esteemed as perverters changing the Laws and Customs and turning the World upside down Acts 17. 6 7. doing contrary to the Decrees of Caesar saying There is another King one Jesus and had the whole World in opposition who were contrary to the World and not of it therefore the World hated them yet their Doctrine stood it throughout the whole World and though multitudes of the Christians were suffered to be cut off during the Heathen Persecution as a proof of the power of God in them which carried them through on whom also the Apostacy had entered yet the thing was the same which carried them through all the torments imaginable and cruelties of deaths so that they were not overcome but by death overcame him that had the power of death viz. the Devil and left a good savour of the vertue of the power of him who is everlasting who made them more than Conquerors as what hath been repeated out of History gives abundantly to understand So that the Testimony is abundant to this thing of which I have declared even the whole Series of that which hath born through and suffered for the Truth from the beginning and that the Truth yet is from the beginning notwithstanding all that in this World hath made head against it which hath seemed alwayes in comparison to be little in the World and which the men of
Scripture before the Church and acknowledges none but the Scripture the sole Interpreter of its self to the Conscience For if the Church be not sufficient to be implicitely believed as we hold it is not what can there else be named of more Authority than the Church but the Conscience than which God only is greater 1 John 3. 20. But if any man shall pretend saith he that the Scripture judges to his Conscience for other men he makes himself greater not only than the Church but also than the Scripture than the Consciences of other men A presumption saith he too high for any mortal since every true Christian is able to give a reason of his Faith hath the Word of God before him the promised Holy Spirit and the mind of Christ within him 1 Cor. 2. 16. A much better and safer guide of Conscience saith he which as far as concerns himself he may far more certainly know then any outward rule inposed on him by others whom he inwardly either knows not nor can know at least knows nothing of them more sure than this one thing That they cannot be his Judges in Religion 1 Cor. 2. 15. The Spiritual man judges all things but he himself is judged of no man chiefly for this cause do all true Protestants account the Pope Antichrist for that he assumes to himself this infallibility over both the Conscience and the Scripture sitting in the Temple of God as it were opposite to God and exalting himself over all that is called God or is worshipped 2 Thes 2. 4. That is to say not onely above all Judges and Magistrates who though they be called Godds are far beneath infallible but also above God himself by giving Law both to the Scripture to the Conscience and to the Spirit it self of God within us when as we find James 4. 12. There is one Law-giver who is able to save and to destroy who art thou that judgest another That Christ is the only Law-giver of his Church and that it is here meant in Religious matters no well-grounded Christian will deny Thus also St. Paul Rom. 14. 4. Who art thou that judgest the Servant of another to his own Lord he standeth or falleth but he shall stand for God is able to make him stand As therefore of one beyond expression bold and presumptuous both these Apostles demand Who art thou that presumest to impose other Law or Judgment in Religion than the only Law-giver and Judge Jesus Christ who can only save and can destroy gives to the Conscience And the forecited place to the Thessalonians by compared effects resolves us That be he or they who or where-ever they be or can be they are of far less Authority than the Church whom in these things as Protestants they receive not and yet no less Antichrist in this main point of Antichristianism no less Pope or Popedom than he at Rome if not much more by setting up Supream Interpreters of Scripture either those Doctors whom they follow or which is far worse themselves as a Civil Papacy assuming unaccountable Supremacy to themselves not in Civil only but Ecclesiastical Causes Seeing then that in matters of Religion as hath been proved none can judge or determine here on earth no not Church-Governors themselves against the Consciences of other Believers my inference is or rather not mine but our Saviour's own that in those cases they neither can command nor use restraint lest they run rashly on a pernitious consequence forwarned in that Parable Mat. 13. 26 to 31. Lest while ye gather up the Tares ye root up also the Wheat with them let both grow together until the Harvest and in the time of Harvest I will say to the Reapers Gather ye together Page 13. first the Tares c. Whereby he declares that this work neither his own Ministers nor any else can discerningly enough or judgingly perform without his own immediate direction in his own fit season and they ought till then not to attempt it which is further confirmed 2 Cor. 1. 14. Not that we have dominion over your Faith but are helpers of your joy If the Apostles had no dominion or constraining power over Faith or Conscience much less have ordinary Ministers 1 Pet. 5. 2 3. Feeding the Flock of God not by constraint c. neither as being Lords over Gods Heritage Much more I might have produced as to this Author even the whole Discourse wherein he fully convinces what in his Title page he asserts to wit That it is not lawful for any power on earth to compel in matters of Religion He is one who pretends to the Church of Christ but not by compulsion to Church-ship or matters of Religion as this his Treatise shews him Concerning God Doctor Ingelo produces Plotin as expressing him Doctor Ingelo See Tabu Bentivo Vâ—an under the respective Heads of this and that which follows to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Root of the Soul And Pithagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Fountain of everlasting Nature Concerning a mans knowing of himself he saith He hath called the Governor of Tapinophorosine or Humility because the knowledge of ones self is the natural root of Humility Now what gives the knowledge of a mans self but that which searcheth the Heart And what is the natural root of Humility but the Fountain of everlasting Nature from which humility springs of whose fulness we have all received grace for grace saith the Apostle in whom the fulness of the God-head dwells bodily who saith Learn of me for I am lowly and meek And behold the King cometh meek riding on an Ass the Foal of an Ass who is the high and lofty One who inhabiteth Isa 57. 1â— Eternity whose Name is Holy who dwelleth in the high and holy Heavens in him also that is of an humble and contrite Spirit to revive the heart of the humble and to revive the heart of the contrite ones whose Nature is Everlasting and who is the Spring thereof but he who is without beginning of dayes or end of life who is a Priest for ever after the Order of Melchisedeck as aforesaid from whom every thing that is like him springs Concerning Conscience he saith It is a natural Principle and what that Nature is I have already shewed not to be eradicated by any Act of man so it is Eternal for what man cannot eradicate is not of man a severe reprover and sharp Corrector of those bold sinners who offer violence to it by the Doctors leave if I may so say after the usual manner amongst men that which witnesseth in the Conscience is that which here is put under the notion of Conscience for there be whose very Consciences are defiled who have made shipwrack of Faith and a good Conscience whose Conscience is seared with a hot Iron and so whilst such it answereth not or not aright But that which witnesseth in Conscience which is the severe Reprover the sharp Corrector