Scripture Light the Most Sure Light, Sermon 2

Scripture Light the Most Sure Light · Sermon 2

p. 20SCRIPTURE-LIGHT, The moſt Sure LIGHT: Compared with Dreams and Voyces.

Sermon II.

2 PET. 1.19.

We have alſo a more ſure Word of Propheſie, whereunto ye do well that ye take heed, as unto a Light that ſhineth in a dark place, until the day dawn, and the Day-ſtar ariſe in your hearts.

Inſtance 2 AS for Dreams and Voyces; the Scripture, or the written Word of God, is more excellent than thoſe; and the Light of Scripture, is the beſt Light in compare with any Light that may come from them. For,

1Firſt: In many Dreams there is much vanity, Eccleſ. 5.7. In the multitude of Dreams, Somnia ne cures nam f…llunt ſomnia plures.and many words (ſaith Solomon) there are alſo divers vanities; but fear thou God: It ſeems then, that the fear of God doth not conſiſt with theſe. Here is a check p. 21upon our attendance on the…e: But ſaies the Apoſtle, Let the Word of God dwel in you richly; there is no check on that.

2Secondly: Dreams are uncertain: Some are Natural, and ſome are Supernatural.Gregor. Moral. Lib. 1. Somnia foreign graviter animos ſomniantum feriebant, quod divinitus inimiſſorum ſomniorum eſt quaſi proprium. Gerard in Gen. Cap. 40. p. 706. Somnia Divinitus inſpirata vehem…nter movent ſomniantem, habent impreſſiones valde acres, quale fuit Pharaonis, in quo tanta fuit conſternatio animi et foreign ut ſentiret eſſe Divinam quandam admonitionem. Luther in Gen. 31. Circa cognitionem humanae mentis duo oportet conſiderate ſcil. repreſentationem, rerum et judicium de rebus repreſentatis ſi cui ſiat Divinitus re…reſentatio aliquarum rerum per ſim…litudines imaginatias non eſt talis cenſendus Propheta niſi illuminetur ejus mens ad judicandum. Aquin. 22. Q. 173. Art. 2.Gen 31 It's an hard thing to know whether the Dream be Natural, or Supernatural. In caſe it be Supernatural: Supernatural Dreams, are either Diabolical, from the Devil: or Divine, from God: and it's an hard thing to know whether it be of God, or from Satan. Some think, that if Dreams do greatly afflict and trouble the mind with ſome ſharp impreſſion, then they are of God, Becauſe (ſaies Pilates Wife) I have ſuffered many things this night in a Dream: and this Dream of hers (ſay they) was of God. But others think rather, that it was from Satan, who would have hundred the death of Chriſt, and ſo the great Work of Mans Redemption. But if ye look into Job, 7. ye ſhal find that he ſaith to God, Thou skareſt me with Dreams; yet it was Satan that did it: for as before, when Satan by his Inſtruments, took all from Job, he ſaith, The Lord hath taken away; ſo here, when Satan vexed and skared him with Dreams, he ſaith to God (acknowledging his Providence) Thou skareſt me with Dreams; and yet I ſay it was Satan: for he was put into Satans hand, and whatever affliction he met with, it was from Satan, and his Inſtruments: So that the trouble, and ſuffering of the Dream, doth not argue that it is from God. It is a very hard thing to know whether it be of God, or from Satan: And in caſe that the Dream be of God, yet it is an hard thing to know the meaning, and Interpretation of it: for Pharaoh had a Dream; but al his Magitians could not interpret it; that was a work for Joſeph: And ſo though Nebuchadnezzar had a Dream, and that might be o… God; yet neither he, nor his wiſe men, could tel the Interpretation thereof; that was a work for Daniel, the work of a Prophet. A wicked man may have a Dream from God; but it requires the Spirit of no leſs than a Prophet, to give the Interpretation thereof. But now, Are we at ſuch Uncertainties in reading the Word? Can none but a Prophet underſtand the Scripture? The Prieſts and Levites gave the Sence of the Word to the People ordinarily; yet they were no Prophets. The Word of the Lord, is a Light, and Lanthorn unto al our feet, plain and eaſie to be underſtood, in al thoſe things that are abſolutely neceſſary unto our Salvation.

Queſt. But may not God ſpeak unto us by a Dream now, if he will?

Anſw. Wi…hout doubt he may, if he pleaſe; God is free. But where do we find in Scripture, that Dreams are an Ordinance of God now, wherein he hath commanded us to wait upon him for the expectance of any Mercy?

p. 22And if God ſhould ſpeak to me by a Dream, yet if I make that a ſign of mine own Godlineſs, or of Gods Love to me, then am I under a deluſion; for even wicked men have had their D…ms from God, Balaam, and Pharaoh, and Nebuchadnezzar, and others. Do I therefore dream a ſtrange Dream, and conclude that therefore I am in Gods Love, becauſe he thus ſpeaks to me? then am I deceived, What wiſe man is there in the World, that wil, or dare lay, and venture his Soul, and Salvation upon a Dream, or the Interpretation of it? But you may, and muſt ſay, and venture your Souls and Salvation upon the Scripture. Surely therfore the light of Dreams is not to be compared therewith.

Queſt. But ſuppoſe that I have an immediate Voyce; is not that to be compared with the Scripture?

Anſw. An immediate Voyce, ſay you! Either that immediate Voyce, is from Hel, or from Heaven: If it come from Hel, to report, and certifie you of the Torments thereof, that you may repent of your Sins, then hear what our Savior ſaith of that, in compare with the Scripture; Luke, 16.31. they have Moſes, and the Prophets, And if they hear not Moſes, an… the Prophets; neither will they be perſwaded though one roſe from the dead. And if that Voyce which you have, do come from Heaven; then either it is the voyce of an Angel, or of God himſelf: If it be the Voyce of an Angel; then ſee what the Apoſtle ſaith of that in compare with the Word and Scripture, Gal. 1.8. Though we, or an Angel from Heaven, preach any other Goſpel unto you, than that which we have preached unto …ou, let him be accurſed: And this is th… Goſpel which we have now written in this Book of the Gala…ians. And if the Voyce which you have, do come from God himſ…l…, then ſee what the Apoſtle ſaith here of that, in compare with the Scripture, verſe 17. There came a Voyce to Chriſt, from th… excellent Glory, ſaying, This is my beloved Son; and this …yce which came from Heaven, we heard, verſe 19. And we have alſo a more ſure Word of Propheſie, which is the written Wo…; for ſaith he, no Propheſie of Scripture, &c. So that ye ſee, this written Word of God, or the Scripture, is beyond al Dreams, and immediate Voyces. It may be ſome wil ſay, But may not God …peak by an immediate Voyce to a Soul now? To which I anſwer: What God may do, is one thing; and what he doth in the way of a ſetled Ordinance, wherein we are to wait on him, and expect from him, is another thing: ye read in Heb. 1.1, 2. thus: God, who at ſundry times, and in d…vers manners, ſpake in time paſt by the Prophets, hath in theſe laſt daies, ſpok…n by his Son: In time paſt, he ſpake by Viſions, Dreams, and Voyces. If there be ſuch p. 23an Ordinance ſtil, wherein we are ſtil to wait on God, why doth the Apoſtle make this difference between times paſt, and the preſent time of the Son? Nay, ſaies Luther, but there is ſuch a ſufficiency in the Scripture, That th…ugh ſome men ſhould have Viſions, Dreams, and Voyces, yet the Scripture is ſo ful, that nec curo, nec deſidero, I neither care for, nor deſire them. I read of a certain Woman, a Religious Lady of the Empereſſes …ed-Chamber, whoſe Name was Gregoria, that being much troubled about her Salvation, did write to Gregory, that ſhe would never ceaſe importuning him til he had ſent her word that he had received a Revelation from Heaven, that ſhe ſhould be ſaved: To whom he returned this Anſwer; Rem difficilem poſtulas, et inutilem; Thou deſireſt an hard matter, and unprofitable; hard for me to obtain, and unprofitable for thy ſelf to have. And ſo ſay I; If any ſhould come to me, deſiring to implore God for ſuch a Voyce, or Dream, or Revelation; I muſt anſwer, Man or Woman, thou deſireſt an hard work for me to do, and a thing unprofitable for thy ſel… to have. Thou haſt the Scriptures, go ſearch the Scriptures, wait thou upon God therein; for in them are the words of Eternal Life, they are a ſure, and a ſafe Light, more ſure, ſafe, and certain, than al Revelations, Viſions, Dreams, or immediate Voyces. And thus I have done with the Second Inſtance.

Inſtance 3 As for Impreſſions made upon the Soul, whether by a particular Word, or without it; the Scripture, or the written Word of God, is more ſure than thoſe, and the Light thereof; the beſt, and moſt excellent Light, in compare with the Light of Impreſſions. For,

1Firſt: Impreſſions (though good) are not our dayly food. Aqua vitae, or ſtrong Water, is good in a quothing, fainting fit; but it is not good to make it our dayly Drink. So here, In caſe the Soul be in a fainting fit, it's good to have the Impreſſion of ſome particular Word, or Scripture. But this Impreſſion is not dayly Food; the Word of God written, is our appointed Food, our dayly Food, whether it come with Impreſſion, or without Impreſſion; this is that Food, and Heritage, which under God, we muſt live upon. Pſal. 119.111.

2Secondly: If al that Light and Comfort, which men have from Impreſſions, be d…rived from the Word, then the Scripture muſt be more excellent; for that which makes excellent, is more excellent; that which makes comfortable, is more comfortable. But look whatever Light and Comfort a man hath from the ſetting on, or Impreſſion of a particular Word, is from the Word it ſelf: For if any Impreſſion, have not the Impreſſion, and ſtamp of the Word upon it, it is Adult…rate Coyn.

p. 243Thirdly: There may be much danger in walking, and living by Impreſſions, whether with, or without a Word. Good People are very apt, and prone to walk, and live by Impreſſions; but it is a dangerous thing ſo to do: thereby ſome are nuſſed up in Ignorance, and ſeek for no other Knowledg in the ſtudy of the Scripture, by comparing Spiritual Things with Spiritual: thereby ſome are alwaies kept unſetled in their Spiritual State and Condition; for if a Word come, then they have Comfort; but when none comes, then doth their Comfort fail: thereby alſo ſome are miſled, and carried from the good Waies of God, and his Ordinances; for I pray, what is the reaſon that ſo many in theſe daies of ours, have departed from the Ordinances of Chriſt, but becauſe they took up Truths by Impreſſions, Ordinances of Chriſt by Impreſſions, and the good Waies of God by Impreſſions; and ſo when falſe Impreſſions came, they preſently ſwallowed them, and have proved Apoſtates; yea, and how many are there, who lie ſucking the ſweetneſs of the Impreſſion, do loſe the ſweetneſs of that very Word which is impreſſed: As with a Lamb, or Child that is ſucking; though the Child ſuck the Teat, or Breaſt for a time, yet if you draw away the Breaſt, or Teat, and give it a dry Finger, it doth ſuck that. So it is with many; firſt they ſuck the ſweetneſs of ſome particular word that is ſet on the ſoul: but when they live, and walk by Impreſſions, what do they then but ſuck the dry Finger, the very Impreſſion? and ſo do loſe the ſweetneſs of the Word it ſelf. But now take the Word of God written, and there is no danger in living, and walking by it; it is our Duty to walk, and to live thereby.

Queſt. But is there no uſe then of Impreſſions, with, or without a Particular Word? Is there no Light that doth ſhine through them?

Anſw. 1 Yea, much: For they comfort in time of Temptation, Deſertion, or Affliction: In caſe a man be in the dark, and God doth give out ſome particular Word, ſetting it with power on his ſoul, it is much Comfort to him.

Anſw. 2 Or in caſe a man be in ſome ſtreights, not knowing which way to take. Two waies may be before him, both Comfortable, both Lawful; yet a man is troubled, and would ſain go that way wherein he may do God moſt Service. If a particular Word be ſet upon his heart, whereby he is enclined one way, rather than another, it may be ſome guide to him.

Anſw. 3 Or in caſe that a man doth ſee his way cleer before him, yet knows that he ſhal meet with many difficulties, and much oppoſition; if now God do give out a particular Word to him, it will p. 25ſtrengthen his heart, and hands much, as in that caſe of Joſhua, Chap. 1.

But though God do ſpeak much by Impreſſions ſomtimes, and there is much Light and Comfort, riſeth in the Soul by them; Yet,

1If I do make an Impreſſion the certain Judg of Doctrines, then am I much deceived. This is the great Priviledg of the Scripture, ſaith the Proteſtant, againſt the Papiſts, to be the only Judg of Doctrines, and Controverſies. Indeed God may pleaſe to open a place of Scripture to the Soul in the imprinting of it; but to make an Impreſſion the certain Judg of a Doctrine, is without doubt, a great Error: for where do we find that ever God hath appointed an Impreſſion unto this Chair. You read of Mr. Fox, that bleſſed man, who wrote the Book of Martyrs, That he had ſo great, and deep an Impreſſion made upon his Soul, concerning the meaning of a Scripture, that he thought he could not be deceived therein. He tels the Story twice; once in the Hiſtory of the Ten Perſecutions of the Primitive Times; and once in his Commentary on Rev. 13. The Scripture opened, and ſenſed to him, was verſe 5. of that Chapter; And he ſhall continue forty two months: Writing (ſaith he) the Story of the Ten Perſecutions, I was ſo much affected therewith, that I even expoſtulated with God, why he would ſuffer his People to ſuffer ſuch cruel things; and why he would not tel his Church, and Servants, when the time of the end of their trouble ſhould be: whereupon (ſaith he) being in this ſad conflict in my own ſoul, I heard a Voyce, ſaith the Engliſh Relation,Nomen illius qui reſponſum accepit non hic edo, nec opus eſt: fluctuanti in hunc modum h…minis animo multumque ſecum cogitanti do his rebus, tandem …f…licior quaedam Divini (ut reo…) neminis gratia, quae arcano quodam admonitionis …bilo velut reſpondens ſine voce tamen at non ſine vehementi cogitationis impreſſione, ſubito in mentem eis ſuggerit vel increpat potius ſtulte numera hos menſes quemadmodum Daniel numerat ſuas hebdomadas per ſeptenarium numerum annorum, qui anni ſi rite ſupputentur faciunt 294. rem ipſam ita ut igeſta eſt vera, ſimplicique narratione adnotandum duxi, Deus mihi teſtis nec m…ntior nec ſingo nec muto quicquam, nec poſtulo ut quisquam foreign fidem adhibeat niſi velit qui non velit, ipſe de ſua tripode, adferat meliora, mea quidem ita fert ratio ut credam Chriſtum nec mortuum eſſe nec mutum, quorſum in Eccleſia Templum Dei aut in Templo oraculum cum p…opitiatorio ſi nemo in caelis ſit qui in dubiis Scripturae locis vobis interpellantium reſpondeat. but the Latin thus; Sine Voce tamen; only I did not hear a Voyce, but had vehementem cogitationis impreſſionem, a vehement impreſſion of mind, which whiſpered thus to me; O thou fool, count theſe Months by Sabbaths, as the Weeks of Daniel, are counted by Sabbaths; which I did (ſaies he) with the help of ſome Godly Merchants, and found the Yeers to be two hundred ninety four, juſt the time of the Ten Perſecutions: doubtleſs therefore, this is the time of the Beaſt, and herein I was fully ſatisfied. Yet this cannot be the true meaning of that Text, as is confeſſed by al hands; for this Beaſt that is to continue forty two Months, doth receive his Power from the Dragon; therefore it is not the time of the Dragon, but the red Dragon; that is, the Heathen, Roman Emperor, did perſecute the Woman, Rev. 12. ſtanding before her, to devour the man Child, the Seed of the Church, as ſoon as p. 26ſhe was delivered, verſe, 2, 3. Yet this good and holy man thought, that that muſt needs be the meaning of the forty two Months, becauſe the Interpretation came to him with ſuch an impreſſion. Poſſibly therefore, a good man may be much deceived by Impreſſions, eſpecially when they come with a particular word. But where do we find in al the Scripture, That we are to judg of Doctrines by Impreſſions? No, but by the written Word of God: that is the only Rule, whereby we muſt judg, comparing Spiritual things,Foxus in Apoc. 13. p 216.Rev 13 with Spiritual things, and one Scripture with another.

2Though there may be much comfort found in the way of Impreſſions, eſpecially coming with a word; yet if the word be not ſet upon the heart, according to the true ſenſe and ſcope of it, we have cauſe to fear that the Impreſſion is not of God, but an illuſion of Satan: For where do we find in Scripture, That ever God did ſet a Word upon the Soul, but in the true ſenſe and ſcope of it? The Devil brought a word to Chriſt, and applied it, not according to the true Scope thereof; Caſt thy ſelf down (ſaies he) he ſhall give his Angels charge over thee: this was not according to the Scope of the Scripture. But if God ſet on a Scripture with a deep Impreſſion, it was alwaies according to the true ſenſe and ſcope of the Scripture. For example: Nehemiah being at Prayer, as ye read, Chap. 1. God gave him a word, with a ſweet Impreſſion, and it was according to the true ſenſe thereof. So Acts, 4. the Apoſtles were at Prayer, and God gave a word to them out of Pſal. 2. and it was according to the true ſcope thereof. Where do we find that ever God did ſet on a particular Word, but according to the true meaning of it? Have I therefore an Impreſſion with a Word? yet if the Word be not ſet on my Soul, according to the true meaning and ſcope of it, then have I cauſe to fear, that it is rather a deluſion of Satan, than the Impreſſion of God.

3Though the Impreſſion be of God, yet if the Application be beyond the Impreſſion, I am ſtil in an Error. There is an Impreſſion of a Word, and there is the Application of it: the Impreſſion may be Gods, and the Application may be mine own. The Lord gave Abraham a Word, that his Seed ſhould be as the Stars; but he made a falſe Application thereof, when he went unto Hagar for the fulfilling of that Word. So the Lord gave a Word to Eliphaz, Job, 4.12. Now a thing was ſecretly brought to me, and mine ear received a little thereof, fear came upon me, and trembling, verſe 14. Then a Spirit paſſed before my face, it p. 27ſtood ſtill, but I could not diſcern it: then I heard a Voyce, ſaying, Shall mortal man be more juſt than God, verſe 15. Here was an Impreſſion with a Word, and this was from God; but he applies this to, and againſt Job, Chap. 5.1. the Impreſſion was of God, but the Application was his own. Poſſibly then a man may have an Impreſſion from God with a Word, yet the Application may be his own; but though the Impreſſion be never ſo …ul, and deep, yet if the Application be beyond the Impreſſion, he is ſtil in an Error. And therefore, ſeeing that it is an eaſie thing, and uſual, even for the Children of Abraham, to make Application beyond the Impreſſion, the ſafeſt, ſure I way, is to keep clo…e to the written Word of God, which is both the Judg of al our Doctrin…s, and the only Rule of al our Practices; and therefore above, and beyond al Impreſſions, whether with, or without a Word. And thus I have done with the Third Inſtance.

Inſtance 4 As for that Light, and Law of Grace, which is in the Saints, the Light of the Scripture is beyond, and more excellent than that. For,

1The Light, and Law within us here, is imperfect; for we ſee but in part, and know in part, 1 Cor. 13.9. Now we ſee through a Glaſs darkly: And leſt any man ſhould think, that Paul ſpake this only of ſome Babes in Chriſt, he ſpeaketh out yet more expreſly, putting himſelf into the number, ver. 12. Now I know in part; and this in part, is ſet in oppoſition to what is perfect; for ſaies he, verſe 9. We know in part, and propheſie in part; but when that which is perfect is come, &c. verſe 10. So that whatever Law, or Light, or Knowledg is within us now, is imperfect; but the Word of God written, the Scripture, and the Light thereof, is perfect; for ſaies the Pſalmiſt, The Law of the Lord, is perfect, Pſal. 19.

2The Law of Grace within, and the Light within, is not able to convince others. If I feel a Light, and Law within me, and ſay this muſt needs be ſo, for I find it thus within me, I have a Light within me for it; this wil not convince another. But the Scripture by the breathing of the Spirit of God with it, wil convince another, and is able to convince another: Tit. 1.9. Holding faſt the faithful Word, that he may be able by ſound Doctrine, both to exhort, and convince gain-ſayers: How are gain-ſayers to be convinced then? what by the Light, or Law within? No: but by ſound Doctrine fetched from the faithful Word.

Queſt. Is there then, no uſe of the Law, and Light, and Spirit within us? doth not God ſpeak, and direct thereby?

p. 28Anſw. 1 Yea: The Spirit of a man (ſaith Solomon) is the Candle of the Lord, ſearching al the inward rooms of the Belly. When God doth ſet up a Light or Candle in the Soul, he may thereby go into al the inward Chambers of the Soul, diſcovering thoſe heaps of ſin that are in the Soul.

Anſw. 2 Yea, This inward Law, and Light, doth not only diſcover evil, but it doth incline to good, and ſtrongly incline the Soul thereunto; therefore it is called a Law: not becauſe it is a Rule to us (for the body of death and ſin, is called, the Law in your Members) but becauſe of its power and force to incline the Soul unto what is good.

Anſw. 3 Yea, It doth not only incline a man unto what is good, but it enables him thereunto. It is that Principle, upon which al his good actions grow, and from whence they ſpring. All true good muſt proceed from a good Principle; and this Law, and Light, and Spirit within, is that Principle, whereby a man is enabled unto what is good. But,

IISecondly: Though the Law, and Light, and Spirit within us, be a Principle of good, yet it is not the Rule of our Goodneſs, or Lives. For,

1If the Law, and Light, and Spirit within, be our Rule, then what need the Scripture, or the Word without, any longer? But the Scripture, and the Word of God written, is a Rule ſtil; it is ſetled in Heaven, and doth endure for ever, Pſal. 119. For ever, O Lord, thy Word is ſetled in Heaven, verſe 89. And ſaith Paul to Timothy, I charge thee, in the ſight of God, that thou keep this Commandement until the appearing of our Lord Jeſus Chriſt, Epiſt. 1. Chap. 6. Ver. 14. Timothy doth not live in perſon to the appearing of Chriſt; but thoſe that ſucceed him, do, and ſhal…, unto whom this charge is made: And if ye look into Chap. 3. ye find that Paul ſaith to him; Theſe things write I to thee, that thou mayeſt know how thou oughteſt to behave thy ſelf in the Houſe of God: yet Timothy had a Light, and Law, and Spirit of God within him. So that though a man have the Spirit, Light, and Law within him, he is yet to be ruled by the Word of God written; the Scripture, and the Word written, is yet to be a Rule unto him; and as many as walk according to this Rule, peace ſhal be upon them.

Object. But if the Spirit that is in me, be the ſame Spirit with that which did write the Scripture, what need I wait on, or be ruled by the Word without, or the Scripture any longer?

Anſw. Becauſe when the Spirit comes, it takes of the things of Chriſt; and opens them to you; it is ſent to open the Scripture to you, p. 29not to take away the Scripture from you; it is not ſent to be your Rule, but to be your help to underſtand the Rule.

Becauſe, although ye have the ſame Spirit which did write the Scripture, yet you have not the ſame Inſpiration of the Spirit. All Beleevers in Pauls time, had the ſame Spirit that Paul had; but not the ſame Inſpiration of the Spirit; that is very divers: 1 Cor. 12.11. the Apoſtle ſpeaking of diverſities of Gifts: But (ſaith he) all theſe worketh, that one, and the ſelf ſame Spirit, dividing to every one as it pleaſeth him. So that though a man have the ſame Spirit wherewith the Scripture was written, yet he may not have the ſame Inſpiration. But becauſe People underſtand not this, therefore they think that if they have the ſame Spirit, they may lay by the Scripture, as to their Rule. But

2If the Law, and Light, and Spirit, that is in me, be my Rule; then I may do any thing without Sin; I may whore, be drunk, ſteal, or any thing without Sin; for it's no ſin to do what the Rule commands me: and if the Spirit, Light, and Law within, do command me to do it, it is no ſin to me, becauſe my Rule commands me to do it, and Sin is a tranſgreſſion of a Rule: but the Law, Light, and Spirit, may command me to do ſuch things as theſe, if it be my Rule; for it may command any thing but Sin; but it cannot be Sin if the Spirit do command; for the very commanding of the Spirit, takes off the ſin of the Action, becauſe the Rule commands it. O! what abominable Practices wil this Doctrine lead a man into, viz. That the Law, Light, and Spirit within, is his Rule.

3Yea, Thirdly: If the Law, and Light, and Spirit that is in me, be my Rule, then am I my own Rule, and ſo I am God; for he that is his own Rule, is God: But if the Law, and Light, and Spirit within me, be my Rule, then am I my own Rule: And what is al this, but horrid blaſphemy? Surely therefore the Law, and the Word without me, is not my Rule. Though the Law, and Light, and Spirit in me, be my Principle; yet it is not my Rule, that is the Word and Scripture only.

2Though the Law, and Light, and Spirit within, be a great help unto us in our way to Life, yet it muſt be tried by the Word written: For if it be not tried by the Scripture, then it muſt be tried by nothing: But John, 1.4. he ſaith, Try the Spirits, whether they be of God, or no. 2. That Law, or Light, or Spirit within you, is Chriſt in you: but Chriſt in you, is to be tried, and examined, 2 Cor. 13.5. Examine your ſelves, whether you be in the Faith, prove your own Souls; know ye not that Chriſt is in you, unleſs ye be Reprobates? And if Chriſt without us, Chriſt in the daies of his Fleſh, did ſubmit himſelf to the tryal of the Scriptures; Search the Scriptures (ſaith he) for they teſtifie of me; then p. 30ſurely the Spirit of Chriſt in us, wil not refuſe the ſame: Chriſt in us, is not more priviledged than Chriſt without us; but Chriſt without, was tried by the Scriptures, therefore Chriſt within us much more. And if al that Light, and Law, and Spirit within us, be to be tried by the Scripture, then ſurely the Light of the Word written, is a more excellent Light, than that Light which is within. And thus I have now done with the Fourth Inſtance.

Inſtance 5 As for Experience, Chriſtian Experience; the Word of God written, and the Light thereof, is more excellent than Experience, and the Light of it ſimply conſidered. 1For ſo much Light as there is in Experience, is borrowed from the Scripture, and the Word of God written.

2It is ſhort of the Scripture; for Scripture-Light extendeth unto al our Actions, a light unto our Paths; there is nothing hid from the Light thereof, no Duty incumbent upon us that is hid from the Light thereof: But though I have much Experience in this way, yet I may have little or none in another; my Experience cannot ſay, nothing is hid from me, and from my Light.

3Though Experience be a great help to our Faith, yet take it alone, abſtracted from the Word, and it cannot heal our Unbelief. The Staff that is in a mans hand, is a good help to him; but it cannot heal his lameneſs. So is this Staff of Experience, though it be a good help in my way, yet it cannot heal the lameneſs of my unbeleeving heart; but the word can, and the Scripture doth.

Queſt. Is there then no uſe of our Experiences? Is there no Light therein?

Anſw. 1 Yea, much: for it b…ingeth forth Hope, Experience worketh Hope, Rom. 5. Tribulation worketh Patience; Patience Experience; and Experience Hope; verſe 4, 5. Here is the Genealogy of Hope; but the next Parent of Hope, is Experience. So the Poor hath Hope, Job, 5.16. How ſo? He counteth up many Experiments, and when he hath done, he concludes thus; So the poor hath Hope; it is Experience then which doth work Hope.

Anſw. 2 But though Experience be the Parent of Hope, yet it is not the Ground of our Faith; it is an Help unto Faith, but not the firſt Ground of our Faith. The Scripture, and the Promiſe under Chriſt, is, Rom. 15.4. Whatever things were written afore time, were written for our Learning, that we through Patience, and Comfort of the Scriptures, might have Hope. So that the Scripture, and the Word of God written, is the firſt Ground of our Faith, and Hope.

p. 31And though we have much Experience, yet if we do not truſt in the Word of Promiſe under Chriſt, over, and beyond al our Experience, we do evil.

And if al our Experience is to be reduced to the Word written, then the Scripture is more excellent than al Experience; but all our Experience, is to be reduced unto Scripture. Surely therefore the Scripture, or the Word of God written, is more excellent than al Experience, and the Light thereof. And thus I have done with the Fifth Inſtance.

Inſtance 6 As for Divine Providence; the Scripture is a more ſure Light than it. For,

1God doth ſomtimes try us by his Providence, he doth ſomtimes lay a Providential Diſpenſation before us, to try, and ſee what we wil do. So he led the Children of Iſrael in the Wilderneſs forty Yeers, to try them, and to know what they would do, and to humble them. But the Scripture is the Rule of our doing, and therefore a more ſafe, and ſure Light to walk by.

2And if the Providence of God, extendeth unto al our Actions, good and evil, and to evil, as wel as unto what is good; then there is no certain Rule, or Judgment to be made up from thence. Now ſo it is, that the Providence of God extendeth unto al our Sins: the Jews crucified Chriſt, Gods Providences did extend unto that, Being delivered up by the determinate Counſel, and fore-knowledg of God, ye have taken, and by wicked hands, ye have crucified him, Acts, 2.23. When Jonah fled from God, there was then preſent, a Ship that was bound for Tarſhiſh: here was a Providence. And when Joſephs Brethren ſold him into Egypt, there came by certain Merchants, who did trade into Egypt: here was a Providence. Now if the Providence of God, do thus extend to our very Sins, then we cannot make up our Judgment, our Rule from a bare Providence: but you may make up your Judgment and Rule from the Scripture, and the Word of God written.

Queſt. Doth not God ſpeak by Providence? guide, and direct by Providence ſomtimes?

Anſw. 1 Yea, He doth ſomtimes guide us with his Eye, as the Pſalmiſt ſpeaks. Thus when the King could not ſleep, he called for the Records, and …ound therein, that Mordecai had been faithful to him; the Providenti…l Eye of God, did guide the King to do ſomthing for Mordecai. And when Abrahams Servant prayed, and the Damſel came forth to meet him according to his Prayer, The Providence of God, did lead, and guide to that Marriage of Iſaac and Rebecca.

p. 322But though the Lord doth ſomtimes guide us with the Eye of his Providence; yet if I make the Providence of God, the Rule of Lawfulneſs, or Unlawfulneſs; then am I in a great error, and expoſed thereby unto al ſin; for then may I ſay, if I be tempted to kill, or murder my ſelf, the Providence of God is the Rule of Lawfulneſs, or Unlawfulneſs. Now here is a Knife, a Rope, a Pond, or an Inſtrument of Death, which fals in my way by unexpected Providence; therefore I wil, and muſt now murder my ſelf: Underſtand the thing rightly therefore I pray you, thus: In caſe that two things are before me, and both are Lawful; Providence opening a door to one, and ſhutting the door upon the other, it doth direct to that one, and not to the other: but the Providence of God, doth not make a thing Lawful, which is in it's ſelf unlawful; it doth direct us in doing of a thing Lawful, but it doth not make a thing Lawful; it is not the Rule of Lawfulneſs, or Unlawfulneſs: but the Scripture, and the Word of God is, it is the only Rule whereby I may, and muſt make up my Judgment of Lawfulneſs, and Unlawfulneſs; it is that only which doth ſtamp Lawfulneſs upon an Action. Surely therefore the Light of the Scripture, is more excellent Light, than Divine Providence. And thus I have done with the Sixt Inſtance.

Inſtance 7 As for Humane Reaſon, and the Light thereof, Scripture-Light, is more excellent than it. For,

1Though Humane Reaſon be a Beam of Divine Wiſdom,Morn. praefat. Lib. de vera relig. prefat. Lib. de Euch. Ameſ. de traductione peccatoris ad vitam et de lum. nat. et Grae. Dr. Vort. de ratione humana de rebus fidei. Alting. Loc. com. pars 1. Loc. 2 dg. Tunc ſolum vere Deum cognoſcimus quando ipſum eſſe credimus ſupra omne id quod de Deo cogitari ab homine poſſibile eſt. Aquin. contra Gent. Lib. 1. Cap. 5, 6. yet if it be not enlightened with an higher Light of the Goſpel, it cannot reach unto the things of God as it ſhould; it is Panis pauperum, the poor mans Bread, compared by ſome to the Dough, which the Iſraelites brought out of Egypt, which was prepared with much Labor, and then called Panis Pauperum, Deut. 16.3. But the Word of God in the Scriptures, is compared to Manna, called the Bread of Angels; for the Goſpel did come down from Heaven in a ſpecial manner; for though Reaſon be the Gift of God, yet it doth proceed from God as he is God, and General Ruler of the World: But the Goſpel, and the Light thereof, did proceed from the Father, by the Son, to the Church, Rev. 22.1. And he ſhewed me a pure River of Water of Life, cleer as Cryſtal, proceeding out of the Throne of God, and of the Lamb. John, 1.17, 18.

2Though Reaſon be the Gift of God, and a Beam of the Wiſdom of God; yet it cannot ſufficiently diſcover a mans Sins unto him; not his ſecret ſins, p. 33not his Original Sin, not his Sin of Unbelief, and againſt the Goſpel; but the Word of God, the Scripture Light can, and doth.

3And as meer Humane Reaſon cannot make a ſufficient diſcovery of Sin, ſo it cannot ſtrengthen againſt Sin, and Temptation: Temptations anſwered by Reaſon, wil return again; it cannot convert the Soul. But the Word of the Lord, is perfect, converting the Soul, P…al. 19.

4Though the L…ght of Reaſon be good, yet it is not a ſaving Light. How many are there in the World, who have ſtrong Reaſon, yet ſhal go to Hell, and miſcarry to al Eternity? But the Light of the Scripture, Goſpel-Light, is ſaving Light: Surgunt indocti (ſaid a great Biſhop, and learned man) et capiunt Calum et nos cum omni Doctrina noſtra trudimur in infernum. Poor men ariſe, and take the Kingdom of Heaven by force, when we with al our Learning, are thruſt into Hell. Why ſo? The poor receive the Goſpel; not many wiſe, not many Learned. Father, I thank thee (ſaith Chriſt) thou haſt revealed theſe things to Babes. 'Tis Revelation-Light from the Goſpel, that doth bring to Heaven: meer Humane Reaſon cannot do it.

Queſt. Is there then no uſe of Reaſon, and of the Light thereof?

Anſw. 1 Yea, much: Not only in Civil things; but in the things of God, comparing Spiritual things, with Spiritual.Dr. Voeti, p. 5, 6, 7. de ratione humana in rebus fidei. Did not Chriſt himſelf make uſe of Reaſon to prove the Reſurrection: There is a Reſurrection (ſaith he) for God is not the God of the dead, but of the living: If God be the God of Abraham, then Abraham muſt riſe again; Rationis in Theologia uſus Alting. pars 1. loc. 209.but he is the God of Abraham, for he is not the God of the dead, but of the living. Here he makes uſe of Reaſon: ſo the Apoſtles after him. Surely therefore, we are not ſo to adhere to the Letter of the Scripture, as to deny the uſe of our Reaſon in finding out the true ſenſe and meaning of the Scripture; for then we muſt hold with the Papiſts, That the Bread in the Lords Supper, is turned into the Body of Chriſt; for the Letter ſaith, This is my Body. Reaſon is of great uſe, even in the things of God: and wel hath he ſaid, Contra Rationem nemo ſobrius; againſt Reaſon, no man is ſober; againſt Scripture,Conrra Rationem nemo ſobrius, contra Scripturam nemo Chriſtianus, contra Eccleſiam nemo Pacificus. no man is a Chriſtian; and againſt the Church, no man is Peaceable. But,

p. 34foreign. Juſt. Mar. Q 107. Q…id Athenis et Hirofolymis? quid Academia et Eccleſia? quid Haereticis et Chriſti…nis! noſtra inſtitutio de Po…ticu Salomonis. Tertul. de Preſcript. foreign. &c. v…lde ſtulti ſunt, qui rationibus m xime pe…mi…tunt quae non licet invenire niſi per fidem, ex Philoſophia res Divinas velle intelligere eſt condens ferrum non forcipe ſed digitis contrectare. Chryſoſtom. 1 Cor. Hom. 5. Au…e… Argumenta ubi fides queritur. Ambroſ. Lib. de fide Cap. 5. Si quis poteſt intelligere Deo gratias agat, ſi non poteſt non immittat cornua ad ventilandum, ſed ſubmittat caput ad venerandum. Anſelm. Ep. de fide arvo. Pap. Cap. 2. Laudatu… maria, quod rationem fide prevenit, et punitur Zacharias quod fidem ratione tentavit. Bern. Epiſt. 109. Rationes precedentes minunt fidem ſubſequentes augent. Dicimus nullam rationem humanam eſſe principium quo ſeu per quod aut ex quo ſeu cur credamus aut fundamentum aut legem aut no…mam credendorum ex cunis preſcripto judecemus, &c. Dr. Voct. de ratione hum…na in rebus fidei, Diſp. Select. pars prima. T…anſeundum eſt è navicula rationis Verulam. Apud A…iſtotelem argumentum eſt ratio rei dubiae faciens fidem ſed Apud Chriſtum argumentum eſt fides faciens rationem. Altiſodoren. prefat. ſum. Si quis idiota tali Philoſopho qualis Ariſtot. aut Pyth…goras fuit de rerum principiis obſtreperet nonne audiret arrogans et inſaniens at quanto major eſt inſania, ideo non credere Divinae Philoſophiae quod multa non allequatu… humanus intel…ectus. Eraſmus in Symb. Catech. T…ntum abeſt ut humana ratio fidei ſit menſum ut ne Natu…ae quidem propter ignoranti…m et pravitatem eſſe poſſit. Morn. prefat. Lib de vera Religione.2. Though th re be a good uſe of Reaſon even in the thing of God yet Reaſon is but a Drawer of Water, an Hand-maid; and therefore …f Hagar wil p…k above her Miſtriſs, the Scripture, ſhe muſt be …ned out of doors.

And …ough you do make uſe of your Reaſon in the th ng of God; yet if you wil not yield unto Scripture Truth, and Goſpel Truth, …l you can ſee Reaſon …or the thing beleeved, and how in a way of Humane Reaſon ſuch a thing can be, then you are in a great Error. For as Luther pe…ks, in the matter of the Goſpel, we muſt ſhut our Eyes, and go blindfold into the Commandements of God, The wiſdom of the World (ſaith the Apo…le) looks upon Goſpel Truths as fooliſhneſs; and as none know… the things of a man, but the Spirit of man; ſo n n… knows the things of God, but by the Spirit of God therefore not by Humane Reaſon only. The Sun is not ſeen, but by the Light of the Sun; nor Chriſt, but b… the Light of Chriſt. This l…e firſt, …e… the …poſtle in this Text, though you do at…e d to the word of Propheſie, yet you muſt ha…e the Spirit of God, not Humane Reaſon only: Why? For as it was written, ſo it muſt be underſtood; …ut all Propheſie of Scripture was written by the Inſpiration of the Spirit, and did not come from man. The Schoolmen ſpeak wel; Reaſons before Faith, leſſen, and diminiſh it; after Faith, they ſtrengthen it.

3. Though you do make uſe of Reaſon in the things of God, yet your very Reaſon is to be mortified, crucified; Crucifigamus iſtam peſtem, quare, ſaies Luther; we muſt crucifie that Peſt, and Plague, Why? Deus non vult, non eſſe quariſtas, vel rationiſtas: God would not have us that are Chriſtians, to be Quariſts, or Whereforeiſts: naked, ſimple obedience, is beſt in the Eyes of God. With man (ſaies he) we muſt conſider, Quid, what it is that is Commanded; but in our Obedience to God, we muſt conſider, Quis, who it is that commandeth: And this is to be the Ground of our Faith, and Obedience; as we muſt renounce our Will, ſo we muſt deny our Reaſon: But we muſt not deny the Scripture, nor crucifie the Scripture, nor renounce p. 35the Scripture. Surely therefore, t…e Light of the Scripture, and the Word written, is beyond, and more excellent than al humane Reaſon, and the Light thereof. And thus I have done with the Seventh Inſtance.

Inſtance 8 As for Judicial Aſtrology. That is another thing that is cryed up as a great means of Light in theſe dark times of ours. Thereby men wil undertake to tel how things may be found, that are loſt; what Perſons ſhal be joyned together in Marriage; what ſhal be the iſſue, and end of Suits in Law, and Diſeaſes; what ends men ſhal come to, in reference to their Lives; and what Plagues, and Mortalities in Common-wealths; and what not? This is, I ſay (this Judicial Aſtrology is) cried up as a great Light in theſe daies of ours.

But is in Truth, a Work of Darkneſs; for where do we find in Scripture, that God doth command any of his People to attend upon Aſtrologers, or Star-gazers (as the Word cals them) for any ſuch things as theſe. We are forbidden to learn the way of the Heathen, in fearing the Signs of Heaven; Jer. 10.2. and Deut. 18.9. Thou ſhalt not learn to do after the abominations of thoſe Nations: Wherein? Verſe 10. There ſhall not be found amongſt you, any that maketh his Son to paſs through the fire, or that uſeth Divination, or an Obſerver of Times, or an Inchanter, or a Witch, or a Charmer, or a Necromancer. The Obſervation of Times, is one of theſe things: the e were the waies of the Nations, theſe things were abomination to the Lord, theſe things cannot ſtand with a perfect heart, verſe 13. Thou ſhalt be perfect with the Lord thy God.

2This deſtroies Propheſie; for if a man can foretel future things by the Stars, then what need of Propheſie? The Lord tels us in Eſai. 47. that he wil bring evil upon his People, which they with al their Aſtrologers, ſhould not be able to foreſee, and hide themſelves from, verſe 11. Therefore ſhall evil come upon thee, and thou ſhalt not know whence it riſeth: No! but we wil (might they ſay) go unto our Aſtrologers: Do ſo, ſaies God, verſe 12. Stand now with thine Inchantments, and with the multitude of thy Sorceries, if ſo be thou maiſt be able to profit: and verſe 13. Let now the Aſtrologers, the Star-gazers, the Monthly Prognoſticators, ſtand up and ſave thee: Behold they ſhall be as ſtubble, verſe 14. I… A…rologers, and Star-gazers, can foretel the ſeveral Changes in States, and Common-wealths, and what great things p. 36ſhal come to paſs therein, and how they come to paſs; then why doth God ſay here, that in ſpight of al them, thou ſhalt not know whence this evil comes? verſe 11. Surely therefore, ſuch things as theſe, are not to be read in the Book of the Heavens.

Queſt. But is there no Light of Knowledg to be had from the Stars? and do not the Heavens teach and declare the Lords handywork? will ye condemn all Aſtronomy?

Anſw. 1 Aſtronomy? No. There is much difference between Aſtronomy, the Lawful knowledg of the Stars; and Judicial Aſtrology, whereby men would foretel al Events. I g…ant, Firſt, Th…t there is a teaching Work in the Heavens; The Heavens declare the Glory of the Lord, and ſo do al th… …tures; yet this …eaching is not able to convert the Sou… … therefore when the Pſalmiſt had ſaid in Pſal. 19. The …avens declare, &c. he comes to ſhew where the true converting teaching is to be found, even in the Scriptures, verſe 7. The Law of the Lord is perfect, converting the Soul. Secondly, I grant alſo, That the Stars are for Signs: So the Word ſaith, Gen. 1.14. Let there be Lights in the Firmament, to divide the day from the night; and let them be for ſigns, and for ſeaſons, and for daies, and for yeers. But how for Signs? of the Weather: As the Sun when it ſetteth with a red Skie, foreſheweth a fair day to follow, Matth. 16.2. Yea, and ſomtimes they import, and are ſigns of Gods Diſpleaſure, Luke, 21.25. Ordinarily they are for Signs to know when to ſow, and plant, and prune, and reap: And are Signs to ſail by, for the Marriners at Sea. Yea, Thirdly, I grant that the Stars have a great influence upon theſe Sublunary things, even upon the Bodies of Men and Women.

Anſw. 2 Secondly: But though the Stars have a great influence upon this neather World, are ſigns of weather, and have a teaching power with them, as al other Creatures have: Yet if a man ſhal undertake by the Stars, to foretel future Events, which are accidental, depending on the Wils and Actions of Men, he doth plainly ſtep into the Chair of God: this is Gods great Prerogative; therefore ſaith he, Eſai. 41.23. Shew the things that are to come hereafter, that we may know that ye are gods. Thoſe men therefore, that wil undertake to ſhew the things that are to come hereafter, would be known to be gods. But though they would be gods themſelves, yet why ſhould they not let God be God ſtil? Qui fatum ponit, Deum tollit; he that ſets up a Fate, doth deſtroy God; and if al things come to paſs by Influence of the Stars (elſe they cannot pretend to foreknowledg of them) then al things muſt come to paſs by a Fate. Yea, what doth this practice otherwiſe, p. 37than (as Auſtin obſerves wel) make God the Author of all the Sin in the World?Malti hoc dicunt, fatum mihi fecit, ſtellae me fecerunt, ita jam per circuitum ad D…m volunt perveni…e, per circu…tum v…lunt pe…venire ad Deum accu…dum, qui nolunt de c…mpendio venire ad D…um plac…ndum, …dicunt fatum mihi …ecit, q id eſt fat…m? ſtellae mei c… quid …un… ſtel…ae? certe iſiae qu…s … C lo pe…ſpicimus; et quis e…s feci…? D…us, qui eas ordinavit? Deus, er…o vides q…d volu…tii dicere. Deus fecit ut peccatem, ita ille injuſtus tu juſtus, quod i…ſi ille f…cillet tu non peccaſſ…s, tolle iſtas excu…ationes in peccatis memento illius Pſalmi. Ne declines cor meum in verba maligna ad excuſanda peccata &c. Ad haec magni viri ſunt qui defendunt peccata ſua, magni ſunt qui numerant ſ…dera. Et computant ſtellas et tempora et dicunt quis quando. Vel peccet vel b…ne vivat et quando Mars facit homicidium et Venus adulterium magni Docti viri videntur in hoc ſaculo ſed quid ait Pſal. Ne declines cor &c. Auſtin in Pſal 31. Omne Corporale ſignum vel eſt effectus ejus cujus eſt ſignū ſicut fumus ſignificat ignem a quo c uſatur vel eſt, cum non poteſt autem dici quod diſpoſitiones Caeleſtium Corporum et motus ſint effectus futurorum et ventuum, nec poſſunt reduci in aliquam ſuper…orem rem communem quo ſit corporalis &c. Aquin. 22. Queſt. 95. Art. 5. Seductus enim ab inimico cum eſſet fidelis d u Mathematicus fuit, ſeductus, ſeducens, deceptus, decipicus, illexit fefellit, multa mendacia locutus eſt, contra Deum qui dedit hominibus poteſtatem faciendi quod bonum eſt et non faciendi qu…d malum eſt, iſte dicebat quod adulterium non faciebar propria voluntas ſed Venus juſtum non faciebat Deus ſed Jovis et alia multa Sacrilega non parva, quam multis eum putatis Chriſtianis nummos abſtulille … quam multi ab eo emerunt mendaci…m &c Auſtin in Pſal. 71 poſt …ract…tum cum Mathematicus in populo monſt…aretur.Ps 31Ps 71 For if theſe Aſtrologers can foretel future things, which depend on the Will of man, and that by the Stars, then the Stars, and their Influence, muſt be the cauſe thereof. For as Aquinas obſerves, If ſuch a Conſtellation be a Sign of an Event, then it muſt be the Effect of it, or the Cauſe of it; the Effect it cannot be: And if the Influence of the Stars, be the Cauſe of al ſinful Actions, then God muſt be the cauſe of al ſin, for he hath made the Star, and given it ſuch an Influence. This doth ſo cleerly follow, that Auſtin (telling the Story of a mans converting from this wicked Art) ſaith, the man did confeſs that whilſt he practiced that Art, he with others held, that Adulterium non faci…bat voluntas propria ſed Venus; A mans own will was not the cauſe of Adultery, but the S…ar Venus; a mans own wil, was not the cauſe of Murder, but the Star Mars. Thus, ſaith h…, doth this Art of Judicial Aſtrology, lay the Sin of al the World upon God himſelf; and it muſt needs do ſo: for the Cauſe of the cauſes, in things neceſſarily ſubordinate, muſt be the Cauſe of the cauſed: But can our hearts bear the thoughts of ſuch Blaſphemies as theſe? or can we think that a man can tell by the Stars, what ſhal come to paſs hereafter, when the Scripture ſaith, Who can tell what a day will bring forth? And Eccleſ. 10.14. A man cannot tell what ſhall be, and what ſhall be after him, who can tell? Again, Chap. 8.7. For he knoweth not that which ſhall be; for who can tell him when, or how it ſhall be? Theſe Aſtrologers do indeed hit the matter ſomtimes, and have foretold that which hath come to paſs, and where ſuch a thing loſt, may be found again: But I'le tel you how; The Devil doth aſſiſt them therein, and as they erect their Scheam, he doth ſuggeſt unto them, and leaves his Impreſſions upon their hearts concerning the matter, it being eaſie for him to p. 38make diſcovery of thoſe things which paſs through his own hands.Occulto inſtinctu inſtinctu fieri Spiritu…m n…n bonorum Auſtin de civit. Dei, Lib. 5. Cap 7 Sunt haec Aſtrorum indicia ex n…cti cum aemonibus et inſti… … …um … i…ſi no, qu…m … m…ntes p…in…t…. Auſtin 2 Lib de Doctr. Chriſt ana. E… omne huju…modi art…s vel nugatori … vel noxi ſupe…ſtitionis ex q…adam peſti… a ſocie tate hominum et daemonum. Ibid. P imà cauſ… iſt…rum p…edictionam …onn…nq… m p…ovenit ex pacto et f…cie…te quam inivit Aſtrologus cum daemone vel ex occulto ejus inſt…u et inſtinctu Pererius in G…eſ Cap 1. v. 14. 15. Lib. 2. de Aſtrom…ntia. C…lum eſt ſolum influens generale cujus ratio particula…izatur vel ſingular zatur aut à D…o ſolo au… à diſpoſitione materiae, ſi autem objicitur quod inveniuntu… predicere multa vera reſpondetur, quod multo plura falſa et ideo vera dicunt vel à caſu, vel à multitudine to…um quo dicunt, vel ab obſervatione eorum quae audiunt, aut fit ab mixtione operationis daemonum propter ſeducendos tam predicentes quam fidem adhibentes in talibus, per damnabilem curioſitatem ſciendi futura et ea quae pater ſolus habet in ſua poteſtate. Gerſon pars prima Trilog. Aſtrolog Theolog. Prop. 11. Now becauſe they do not go prof…ſſ…ll to the Devil, they think that they have n…t…ng to do with …h… Devil; whereas the thing is wholly rom the Devil, and not from the Stars: and i… this Light then? or is the knowledg of this Myſtery to be called Light? No, it is darkneſs, and a work o… darkneſs. But the Light of the Sc…ipture i… a pure Light, a cleer Light, a Light without any darkneſs, a Light which doth come from God, and l…ad us unto God, not unto the Devil. Surely therefore, this Light o… S ripture, is the beſt Light, the moſt excellen Ligh; more excellent than that of Revelations, and Vnions; more excellent than that of Dreams, and immediate Voyces; more excellent than that of Impreſſions; more excellent than that of the Law and Light within; more excellent than that of Chriſtian Experience, or that of Divine Providence, or that of Humane Reaſon; more excellent than this pretended Light (but in truth darkneſs) of Judicial Aſtrology. Surely therefore, it is the moſt excellent, ſafe, and ſure Light in the World. Shal we then forſake the Scripture, and cleave to pretended Lights, and lying Vanities? No: but if the Scripture be the beſt Light, the moſt ſafe, & ſure Light, then it is the Duty of al the Saints to take heed thereunto, and that eſpecially in their dark Times and Seaſons, which is the Fourth General Thing propounded. And thus I have done with the Third General, viz. That Scripture-Light is the moſt ſafe, ſure, and the beſt Light. The Fourth followeth.