SCRIPTURE LIGHT THE MOST SURE LIGHT*
Extracts from sermons by William Bridge, M.A. 1600-1670.
“We have also a more sure word of prophecy, 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.”Â—2 Peter 1.19.
Scripture light is the most excellent, safe and sure light: it is the light of lights; the most excellent light of all under God in Christ.
It is a true light. There are many false lights in the world, but Scripture light is the true light. The proper work of light is to make manifest: “They will not come to the light (says our Saviour) lest their deeds be made manifest.” Now the light of the Scripture manifests things to us; it is by James compared to a looking-glass. When you look upon a looking-glass, you see three things, the glass, yourself, and all the other things, persons, stools or pictures that are in the room. So in looking in the Scripture, this great looking-glass, you see the truths that are therein contained concerning God and Christ. There is God seen especially, and Christ seen; there also you see yourself, and your own dirty face; there also you see the creatures that are in the room with you, and their emptiness; the emptiness of men, and of all comforts and relations. This is that manifesting light under Christ, that is true light indeed.
As it is a true light, so it is an admirable and wonderful light. For there are the wonderful things of God’s law; whereupon David prayed, “Open thou mine eyes, that I may see the wonderful things of thy law.” There is the light of Christ, who is called a marvellous light; and the more you look into the Scripture and know, the more you will admire. In other subjects, the more you know, the less you admire; but in Scripture knowledge, the more light you have, and the more you know, the more you will lift up your hands and be surprised at your own ignorance and God’s grace. It is a most admirable light.
As it is an admirable light, so it is a safe and sure light. Other false lights lead men into fens and bogs; but we have a more sure and safe light, and the more of it falls upon your eye, the more is your eye preserved. It is not so with outward lights. Your eye is able to bear a moderate light; but if the light be vehement, your sense is not able to bear it, but is destroyed by it. Not so with this Scripture light, the stronger and more vehement it is, the more it perfects the eye of your soul; it is not destructive, but it is perfecting light. Upon which
account Augustine prayed to God: O Lord, let thy Holy Scriptures be my delights, by which I can neither deceive nor be deceived. This is that safe and sure light indeed.
As it is a safe and sure light, so it is a pleasant and satisfying light. Light is pleasant to the eye, and the eye ordinarily is not satisfied with seeing: but this is that light which brings men to rest; for when a man knows what shall be his portion for ever, then his heart is at rest, and not before. Now it is only the Scripture, and the light thereof, which under Christ discovers and manifests that unto men. “Stand in the old and good way (says the prophet), and ye shall find rest.” That way is this Scripture way: if a man once depart from the Scripture, he runs from one error to another, and he rests not. But here is rest to be found. This is that satisfying light which leads to rest.
As it is a pleasant, satisfying light; so it is a full and sufficient light, able to make the man of God perfect unto salvation. “The law of the Lord is perfect,” Psalm 19; and it makes perfect, else it were no rule of life. Surely therefore it is sufficient to administer help to all conditions. It is a lantern to our feet; whatever ground our feet are on, or in whatever dark place, this light can find them out. What state can you be in, but the Scripture will find a commandment for your rule, and a promise for your assistance and reward. It is able to reach to all conditions, for it is a full and sufficient light.
As it is a full and sufficient light, so it is a clear light, a light that shines; it has no thief in it, as many lights and candles have: not that there are no hard things therein, and difficulties; where is the man that ever was able to untie all the knots and difficulties of Scripture? Paul’s epistles have their hard things to be understood, even in the eyes of Peter (2 Peter 3.16). Yet what truth is in all the Scripture, which is necessary to salvation, but does lie plain and clear. “For this commandment which I command thee this day, is not hidden from thee, neither is it afar off; it is not in heaven, &c.; nor is it beyond the sea, &c. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it,” Deut. 30.11-14; Rom. 10.6. ‘Unto you it is given (says Christ to his disciples) to know the mysteries of the kingdom”. “If the gospel be hid, it is hid unto them that perish; but we have the mind of Christ,” 1 Cor. 2.16. Surely therefore this light is a clear and a shining light.
As it is a clear light, so it is the best light in the world, the most excellent light, a light beyond all other things which do pretend to be lights. Seven things there are, in these times, which men do cry up as great lights, whereby many do profess to walk. And those are:
1. Revelations or visions. 2. Dreams. 3. Impressions made upon the heart, with or without a word. 4. Experience. 5. The law and light within. 6. Providence. 7. Reason. But now if you compare these
lights with Scripture light, you will find that this is that only light which exceeds them all, and that there is no more light in them than what they do borrow from it.
1. Revelations and Visions
Wherein does this Scripture light exceed or go beyond revelations or visions of the light?
This Scripture light, as you have seen, is a full light, a light which did shine forth at once in and by Jesus Christ. Revelations and visions are more particular; though God did sometimes speak in that way and manner, yet then He spoke drop by drop; but now He has in these last days, spoken His full mind by His Son. These were but as the apples which did fall from the tree of wisdom; but in the gospel and Scripture, you have the whole tree itself. Look therefore what difference there is between the tree, and some particular apple that falls from it; so great a difference there is between this and those.
Scripture light is the highest light; Scripture dispensation the highest dispensation: the dispensation of visions and revelations was of a lower rank. When the people of God were in their infancy, they were led much by visions and revelations; that being a dispensation which most suited an infant state. And what is the reason that so many Christians now do desire visions and revelations, but because they are weak, and returning to the law again? The stronger any Christian is, the more he walks by faith;
and the more he lives by faith, the more he chooses to walk by the Scripture, the written word of God, the object of faith. It is recorded of Luther, that when he had fasted and prayed a whole day, and then had a vision of Christ, he cried out, and said, “Avoid, avoid, thou confounded devil, I know no picture of Christ but the Scripture. Therein is Christ lively pictured, described, and set forth before our eyes.” It is not so in revelations and visions.
This Scripture light is a more sure and certain light: for if God should now speak to you by visions, or visional revelations, how would you know that this were the voice of God, and not a delusion of Satan? Would you know it by the truth that is spoken; how do you (now the truth but by Scripture? And who does not know that the devil will speak a hundred truths that he may crowd in one lie amongst them. Or would ye know that it is a true revelation, and not in illusion, by the high things that should be revealed? What greater, higher things, than the things of the gospel? These are the mystery of the kingdom, called the “deep things of God”; and says the apostle Paul, “I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity that is in Christ.” And how did Satan beguile Eve, but by persuading her to seek high things, that she should be like to
God? And thus I fear many are beguiled even at this day amongst us. Or would ye know a revelation of God’s from the delusion of Satan by the event, in that some future thing is revealed to you, which happens accordingly? then read what the Lord says in Deut. 13.1; “If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign, or a wonder, and the sign or wonder come to pass, saying, Let us go serve other gods, which thou hast not known;
(verse 2) thou shalt not hearken to the words of that prophet, for the Lord your God proveth you, to know whether ye love the Lord your God.” God may allow a revelation to come to pass, and yet it may not be from the Lord, but to prove you, whether you love Him, and will cleave to Him. Or will you know a true revelation from a delusion by your taste, which is said to be the way whereby they did know that thing was of God? Then what an uncertainty will there be, that your whole salvation shall hang upon, and be ruled by your own taste. But now the written word of the Lord is certain, sure and steadfast; “Heaven and earth shall pass, but not one tittle of the word shall pass”: the least apex and tittle of it is more established than the mountains.
There is no danger in tending upon and taking heed to this Scripture light.
1. But if men do attend to revelations and visions, how easily may they be drawn to despise the Scripture, and such as do wait thereon. There were a generation of men, in Luther’s days, that pretended unto great discoveries and revelations; men of great parts, and of high language; insomuch as Bucholcerus says of them, That they neither understood themselves nor others, nor others them, but were always speaking of revelations, visions, deifications, &c. As for other men that kept close to the Scripture, they called them vocabulists, literalists, grammatists, and creaturists. And so now it will be also, if men once do attend, and take heed to visions, they will easily despise the Scriptures and such as do take heed thereto.
2. And if men do attend to these visions and revelations, how easily may they be drawn into popery and superstition? How did Mahomet set up his Koran? but by persuading the people to attend to revelation. And how did the papists so much prevail upon the nations of the world? but by their visions and revelations. Search the stories, and you will find that both the Turkish Koran and the popish religion had their foundations here: and if Luther had hearkened to revelations and visions, and not kept close to the Scripture, what had become of his reformation? Nay, but says he, I have made a covenant with the Lord my God, that he may not send me visions, or dreams, or angels; I am content with this gift, that I have the Scripture, which abundantly teaches and supplies all those things that are necessary for this life and for the future.
3. If a man do once come to attend and take heed to visions and revelations, how easily may he slide and depart into atheism; for what difference is there between an atheist, or a pagan infidel, and a Christian, but only this, that the Christian is for the Scripture, and adheres to that, the other not? Take away the Scripture from me, and there will be little difference between me and an infidel. But now the more a man attends to visions, the more his heart and hands will be loosed from the Scripture. Surely, therefore, there is a danger in this; but Scripture light is a sure and a safe light.
Though God spoke to His people of old by visions and revelations, and those were not always examined by the word written; yet now the Lord speaks nothing to us in this way, but what He will have examined by the word: for says the apostle, “If an angel from heaven preaches any other gospel than what I have preached unto you, let him be accursed.” Surely therefore the very revelations are to come under the examination of this word and gospel. And therefore, if there be any revelation that refuses to be examined by the word, it is a thief and a robber, an illusion of Satan, a vagrant, and not sent by God. And if the Scripture be that only touch-stone, whereby all our gold is to be tried; that light, whereby we are to try all our revelations and visions; then this Scripture light is the more excellent light compared with the others.
2. Dreams and Voices
As for dreams and voices, the Scripture or the written word of God, is more excellent than those; and the light of Scripture is the best light in comparison with any light that may come from them. For,
a. In many dreams there is much vanity. Eccles. 5.7: “In the multitude of dreams, and many words (says Solomon), there are also divers vanities; but fear thou God.” It seems then that the fear of God does not consist with these. Here is a check on our interest in these: but says the apostle, “Let the word of God dwell in you richly”; there is no check on that.
b. Dreams are uncertain. Some are natural and some are supernatural. It is 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 is 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 (says Pilate’s 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 hindered the death of Christ, and so the great work of man’s redemption. But if you look into Job 7 you will find that he says to God, “Thou scarest me with dreams”: yet it was Satan that did it, for as before, when Satan by his
instruments took all from Job, he said, “The Lord hath taken away”; so here, when Satan vexed and scared him with dreams, he said to God, acknowledging His providence, “Thou scarest me with dreams”: and yet I say it was Satan, for he was put into Satan’s hand, and whatever affliction he met with, it was from Satan and his instruments. So that the trouble and suffering of the dream, does 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 the dream be of God, yet it is a hard thing to know the meaning and interpretation of it. For Pharaoh had a dream, but all his magicians could not interpret it;
that was a work for Joseph. And so, though Nebuchadnezzar had a dream, and that might be of God, yet neither he nor his wise men could tell 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 word of the Lord is a light and lantern to all our feet, plain and easy to be understood, in all those things that are absolutely necessary unto our salvation.
But may not God speak unto us by a dream now, if He will?
Without 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 has commanded us to wait upon Him for the expectance of any mercy?
And if God should speak to me by a dream, yet if I make that a sign of my own godliness, or of God’s love to me, then am I under a delusion; for even wicked men have had their dreams from God, Balaam, and Pharaoh, and Nebuchadnezzar, and others. Do I therefore dream a strange dream, and conclude that therefore I am in God’s love, because He thus speaks to me? then am I deceived. What wise man is there in the world, who will dare to venture his soul and salvation upon a dream, or the interpretation of it? But you may and must lay and venture your souls and salvation upon the Scripture. Surely therefore the light of dreams is not to be compared therewith.
But suppose that I have an immediate voice, is not that to be compared with the Scripture?
An immediate voice, you say. Either that immediate voice is from hell or from heaven: if it come from hell, to report and certify you of the torments thereof, that you may repent of your sins, then hear what our Saviour says of that in comparison with the Scripture:
Luke 16.31, “They have Moses and the prophets, and if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead.”
And if that voice which you have, do come
from heaven, then either it is the voice of an angel or of God Himself. If it be the voice of an angel, then see what the apostle saith of that in comparison 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 you, let him be accursed”: and this is that gospel which we have now written in this book of the Galatians. And if the voice which you have do come from God himself, then see what the apostle says here of that in comparison with the Scripture: verse I7, “There came a voice to Christ, from the excellent glory, saying, This is my beloved Son; and this voice which came from heaven, we heard.” Verse 19, “And we have also a more sure word of prophecy, which is the written word”;
for he says, “No prophecy of Scripture”, &c. So that you see, this written word of God, or the Scripture, is beyond all dreams and immediate voices.
It may be some will say. But may not God speak by an immediate voice to a soul now? To which I answer, What God may do is one thing; and what He does in the way of a settled ordinance, wherein we are to wait on Him and expect from Him, is another thing. You read in Heb. 1.1, 2, “God who at sundry times and in divers manners, spake in time past by the prophets, hath in these last days spoken by his Son.” In time past he spake by visions, dreams and voices. If there be such an ordinance still, wherein we are still to wait on God, why does the apostle make this difference between times past, and the present time of the Son? No, says Luther, but there is such a sufficiency in the Scripture, that though some men should have visions, dreams and voices; yet the Scripture is so full, that I neither care for nor desire them. I read of a certain woman, a religious lady of the empress’ bed-chamber, whose name was Gregoria, that being much troubled about her salvation, did write to Gregory, that she would never cease importuning him until he had sent her word that he had received a revelation from heaven that she should be saved: to whom he returned this answer, “Thou desirest an hard matter and unprofitable; hard for me to obtain, and unprofitable for thyself to have.” And so say I, if any should come to me, desiring to implore God for such a voice, or dream, or revelation; I must answer, Man or woman, you desire a hard work for me to do, and a thing unprofitable for yourself to have. You have the Scriptures, go search the Scriptures, wait 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 all revelations, visions, dreams, or immediate voices.
3. Impressions and Words
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 comparison with the light of impressions. For,
a. Impressions, though good, are not our daily food. Aqua vita, or strong water, is good in a fainting fit, but it is not good to make it our daily drink. So here, in case the soul be in a fainting fit, it is good to have the impression of some particular word or scripture: but this impression is not daily food; the word of God written is our appointed food, our daily food, whether it come with impression or without impression; this is that food and heritage which under God we must live upon. Ps. 119.111.
b. If all that light and comfort which men have from impressions be derived 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 has, from the impression of a particular word, is from the word itself; for if any impression has not the stamp of the word upon it, it is adulterated coin.
c. 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 nursed up in ignorance, and seek for no other knowledge in the study of the Scriptures, by comparing spiritual things with spiritual. Thereby some are always kept unsettled in their spiritual state and condition; for if a word come, then they have comfort; but when none come, then their comfort fails. Thereby also some are misled and carried from the good ways of God and His ordinances; for, I pray, what is the reason that so many, in these days 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 ways of God by impressions;
and so when false impressions came, they presently swallowed them, and have proved apostates; yes, and how many are there, who lie sucking the sweetness of the impression, yet 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 itself. 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.
But is there no use then of impressions with or without a particular word? Is there no light that shines through them?
I answer, Yea, much, for they comfort in time of temptation,
desertion or affliction. In case a man be in the dark, and God gives out some particular word, setting it with power on his soul, it is much comfort to him.
Or in case a man be in some straits, not knowing which way to take. Two ways may be before him, both comfortable, both lawful;
yet a man is troubled, and would fain go that way wherein he may do God most service. If a particular word be set upon his heart, whereby he is inclined one way rather than another, it may be some guide to him.
Or in case that a man sees his way clear before him, yet knows that he shall meet with many difficulties and much opposition; if now God do give out a particular word to him, it will strengthen his heart and hands much, as in that case of Joshua, chapter 1.
But though God do speak much by impressions sometimes, and there is much light and comfort riseth in the soul by them; yet,
If I do make an impression the certain judge of doctrines, then am I much deceived. This is the great privilege of the Scripture, says the protestant, against the papists, to be the only judge of doctrines and controversies. Indeed God may be pleased to open a place of Scripture to the soul, in the imprinting of it; but to make an impression the certain judge of a doctrine, is without doubt a great error: for where do we find that ever God has appointed an impression unto this chair. Possibly a good man may be much deceived by impressions, especially when they come with a particular word. But where do we find in all the Scripture, that we are to judge of doctrines by impressions? No, but by the written word of God; that is the only rule whereby we must judge, comparing spiritual things with spiritual things, and one scripture with another.
Though there may be much comfort found in the way of impressions, especially coming with a word, yet if the word is 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 thyself down (says 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 always according to the true sense and scope of the scripture. For example, Nehemiah being at prayer, as ye read chapter 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 the 2nd Psalm, and it was according to the true scope thereof. Where do we find that ever God gave 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.
Though the impression be of God, yet if the application be beyond the impression, I am still in an error. There is an impression of a word, and there is the application of it: the impression may be God’s, and the application may be my 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 to 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 stood still, but I could not discern it: then I heard a voice, 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, chapter 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 very full and deep, yet if the application be beyond the impression, he is still in an error. And therefore, seeing that it is an easy thing, and usual, even for the children of Abraham to make application beyond the impression, the safest, surest way, is to keep close to the written word of God, which is both the judge of all our doctrines, and the only rule of all our practices; and therefore above and beyond all impressions, whether with or without a word.
4. Light and Law Within
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,
The 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 spoke this only of some babes in Christ, he speaks out yet more expressly, putting himself into the number; verse 12, “Now I know in part”; and this in part is set in opposition to what is perfect, for says he, verse 9, “We know in part, and prophesy in part; but when that which is perfect is come,” &c. verse 10. So that whatever law, or light, or knowledge is within us now is imperfect, but the word of God written, the Scripture and the light thereof, is perfect: for says the Psalmist, ‘The law of the Lord is perfect,” Psalm 19.
The 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 will not convince another. But the Scripture, by the breathing of the Spirit of God with it, will convince another, and is able to convince another: Titus 1.9, “Holding fast the faithful word, that he may be able, by sound doctrine, both to exhort and convince gainsayers.” How are gainsayers to be convinced then? What, by the light or law within? No, but by sound doctrine fetched from the faithful word.
Is there, then, no use of the law, and light, and Spirit within us:
does not God speak and direct thereby?
Yes, “The spirit of a man (saith Solomon) is the candle of the Lord, searching all the inward rooms of the belly.” When God sets up a light or candle in the soul, he may thereby go into all the inward chambers of the soul, discovering those heaps of sin that are in the soul.
Yes, this inward law and light not only discovers evil, but it inclines to good, and strongly inclines 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.
Yes, it not only inclines a man to what is good, but it enables him thereunto. It is that principle upon which all 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 to do what is good. But,
Though the law, and light, and Spirit within us, be a principle of good, yet is it not the rule of our goodness or lives. For,
If 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 still, it is settled in heaven, and endures for ever. Psalm 119.89, “For ever, O Lord, thy word is settled in heaven.” And says Paul to Timothy, “I charge thee, in the sight of God, that thou keep this commandment until the appearing of our Lord Jesus Christ”. Timothy does not live in person to the appearing of Christ, but those that succeed him do and shall, unto whom this charge is made. And if you look into chapter 3 you find that Paul says to him, “These things write I to thee, that thou mayest know how thou oughtest to behave thyself 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 to him; and as many as walk according to this rule, peace shall be upon them.
But if the Spirit that is in me, be the same Spirit as wrote the scripture, why need I wait on or be ruled by the written Scripture, any longer?
I answer, Because when the Spirit comes, He takes of the things of Christ, and opens them to you. He is sent to open the Scripture to you, not to take away the Scripture from you; He is not sent to be your rule, but to be your help to understand the rule.
Because, although you have the same Spirit which did write the Scriptures, yet you have not the same inspiration of the Spirit. All believers in Paul’s time had the same Spirit that Paul had, but not the same inspiration of the Spirit; that is very diverse, the apostle speaking of diversities of gifts, 1 Cor. 12.11, “But 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 do not understand this, therefore they think that if they have the same Spirit, they may disregard the Scripture as their rule.
Yea, 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 all this but horrid blasphemy?
Though the law, and light, and Spirit within, be a great help to 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 says, “Try the spirits, whether they be of God or no.” That law, or light, or Spirit within yo