of their Inspirations and Prophecies it is at least possible that they may be deceived also And if so is it not every way saifest to try all by the unerring touch stone And doâ—h it not hence appear that if we speak in reference to their Revelations the Scriptures are unquestionably the Primary and Adequate rule 12. He addeth a reason in his Thesis which he prosecuteth at large in his Apology viz. That we know the certanty of the Scriptures only by the inward testimony of the Spirit But this reason is ambiguously expressed for it may either have this meaning That we know the certainty of the matter contained in the Scriptures only by the Inward Testimony of the Spirit Or this may be the meaning That only by the Inward Testimony of the Spirit we know certanely that the Scriptures are the word of God or that book which containeth the revealed will of God If he take this Reason in the first sense we may then in part know what he understandeth by a Secondary and Subordinate Rule which title he is pleased as we heard to allow unto the Scriptures that his meaning is consonant to what Will. Pen saith P. 47. of that book of his which Mr Hicks citeth Dial. 3. Pag. 48. viz. We dar boldly affirme that the greatest reason of our beleefe concerning the prophecies and promises recorded in the Scriptures is not from any outward thing but that inward testimony that we have received from that holy Light within us to the truth and faithfulness of those sayings And againe Pag. 48. cited by Mr Hicks Pag. 50 51. Though we do say men ought to live up to these hâ—ly Rules contained in the Scriptures yet the reason why is that conviction they meet with from the light of their own consciences Therefore the light within is both our warrant for Faith in and Obedience to them And this upon the mater is the same that Benj. Furley a known Quaker in Rotterdam saith most plainly in his letter cited by Mr Hicks in his Quakers appeal answered Pag. 16. There is nothing in the Scripture that is a duty upon me or which I am obliged to obey because there recorded whatsoever is a command to me I must not receive from any man or thing without me Nay not the Scripture it self Yea it is the greatest error in the world that ever was invented and the ground of all errour to affirme that the Scripture ought to be a Rule to Christians This is plaine dealing and so is that of Edward Burrowes Pag. 62. cited by Mr Hicks ibid. He that perswades people to let the Scrâ—ptures be the rule of faith and practice would keep people in darkness for who ever walks by the rule without them and teach men so to do would make void the Covenant of life and peace Now if this be his meaning the Scriptures shall be no Rule at all not so much as a Subordinate Rule for it shall hold forth no Truth calling for divine Faith from me nor shall it hold forth any Law or Command obligeing me to Obedience unless a new Revelation come or the Light with in me tell me that such a point is Truth and so to be beleeved and such an Exhortation is a divine Command and so to be Obeyed And if the Light within me say that such an Assertion contained in the Scriptures is not Tâ—uth I must not beâ—eâ—ve it or if it say that such a word of Command is not to be Obeyed there shâ—â—l be no force of a command in the word So that as with Papists the Scriptures are beholden to their Pope or to their Church for its authority so as it hath no canonick authority but what is given to it by the Pope or the Church So with Quakers the Scriptures are beholden to the Light within for its authority and no more is Scripture to be Beleeved and Obeyed as Scripture but what the Light within saith is to be beleeved and Obeyed And thus in effect it is not the Scripture nor the Spirit of God speaking to us in the Scripture that layeth any obligation on us to beleeve and obey but only the Light within so that if the Light within will any other book possibly the Turks Alcoran shall have as much authority to Command our Faith and Obedience as the Scripture hath Yet I must needs say we have much more advantage in dealing with Papists than in dealing with these Quakers for the Papists have but one Pope to whose determination they submit But here every Quaker hath a Pope within his brest And next we can know read and understand what the Pop's determinations are and how founded when he is pleased to condescend to give reasons at least we can know what truths he determineth and what not But we cannot know what the Spirit or Light within the Quakers saith we heare not and see not and understand not what it saith whether it be a white or a blake Spirit we know not It may say One thing this houre and the contrary the next and where are we then And what ever it saith we cannot know but as they report and whether their report be true or not we know not Nor can we know when we have used our utmost diligence to know it To this then are we come at length That every Quaker hath the Supreame judge of all controversies within his brest and the supream Law to regulate all duties So that it is impossible to convince them of an Errour either in Faith or Practice out of the Scriptures because the clearest Assertions of truth and the most manifest Commands have no auâ—hority but from the Light within them And what that Light saith we cannot judge because we neither hear it nor see it nor have we ground to beleeve that they cannot give us a false report of the testimony of that Light This is â— confess a master piece of Invention of the grand Impostor to keep these deluded souls out of the reach of conviction but such as all sober persons will judge ground sufficient to look upon that with a more than ordinary piece of abhorrence and to flee from these deluded and self deluding creatures But one thing more I would know of this man if this be his meaning Is it any otherways with us than it was with the people of God of old He must say no seing he hath formerly pleaded for the same formal Object and Ground to their faith and ours and then I enquire might not the people of God of old have put off thus all the Prophecies Exhortations Rebuikes and Commands which the Prophets immediatly inspired declared unto them from in the name of the Lord by saying till they had Revelations immediat themselves concerning these things to be beleeved or obeyed they were not under any obligation to notice them And if so how could they be charged with Disobedience Obstinacy Unbeleef and Wickedness as we oftentimes finde they were
pathes of Truth and Righteousness are revealed 543 15. They say They only exhibite the true spiritual pure and substantial Christian Religion 544 16. They say the forme of their person at death returneth from whence it was taken 546 17. They are as Christ was who thought it no robbery to be equal with God 547 18. Their writings are the voice of the Son of God by which the dead are raised and the Shield of truth c. 548 19. Their trembling and quaking is such as Moses and other Prophets had 553 20. They ascribe as much to their owne writings as to the Scriptures 83 2. Of Humane Learning 1. They inveigh against humane learning 5 2. They speak basely of learned men 8 10 3. They condemne the study of original languages 382 3. Of the Scriptures 1. They speak most basely of the Scriptures 8 11 33 45 46 50 54 57 2. They deny the Scriptures to be the Rule of life 11 54 3. They deny them to be the word of God 51 547 4. They speak jejunly of their necessity excellency and perfection 55 5 They make them at most but a subordinat Rule 58 65 82 6. They have no authority with them without a new Revelation 63 7. They are no Rule to them 67 82 84 8. They call them imperfect 74 80 87 9. They say it is blasphemy to call the letter the word of God 547 10. It is the Devil that contendeth for the Scriptures being the word of God 547 11. Who say the letter is the Rule and Guid are without feeding on the husk 547 12. Who look on the Scripture for a Rule give that to it which belongeth to Christ 547 13. The Scriptures are but inck and paper a writing the old dead letter part of it are words of the Devil they have no light in them 548 14. They are an earthly root a shadow dangerous to feed on 548 1â— They disswade us from reading and studying them 548 16. They say we have Moses and the Prophets within us 548 17. They say Scriptures cannot binde us 549 18. They say we have the Scriptures within us that they were read within before they were read without 548 19. To say that the light in the Scriptures must be guide to the light within is idolatry and evil 549 20. They call them useless to repel temptations 549 21. They wish we were stripped of all Scripture-knowledge 549 22. They call them Traditions of Men darkness and Confusion Nebuchadnezzars Image Putrifaction and Corruption Rotten and deceitful Apostacy the Whores cup the mark of the Beast Bastards brought forth of flesh and blood Babylons brats Graven images 549 23. They say To observe the practices of the Saints recorded in Scripture is to make to ourselves a graven image 549 4. Of God 1. They deny the distinction betwixt God's will of Command and his will of Good pleasure 159 2. They deny his active Providence about sin 150 3. With them God only worketh a possibility of Salvation 250 4. They say it is injustice in God to require more then he enableth to do 339 344 5. They say God ordained nothing from eternity 11 5. Of the Trinity 1. They deny three distinct persons in the Trinity 10 11 15 6. Of the Holy Ghost 1. They are not clear and distinct concerning the personality of the Holy Ghost 41 7. Of Christ. 1. They deny that Christ is God and Man in one person 11 2. They deny that he is a distinct person from any of his Members 11 3. They say his coming againe is in the Spirit 11 4. They deny his second coming againe 17 5. They are not clear concerning Jesus of Nazareth's being the Son of God 24 6. They acknowledge no Christ but a Christ within them 91 7. They say Christ is as really in every Man as in that flesh that suffered at Jerusalem 92 239 8. Christ is the Election and the elect Seed with them 228 9. They give him only a gradual preference to themselves 238 239 10. They say Christ dwelleth in us by his Seed 238 11. They make him nothing but a meer holy Man 239 12. They say He is in all persons as in the Seed and Light 245 13. They say He is crucified in unbeleevers 246 14. They call the body that Christ had of Mary an outward Body and Temple beside which they say he had a spiritual body 488 15. By this Spiritual body they say he revealed himself to men in all ages and by it men had communion with God and Christ 488 16. When we look to Christ they say we look to a Redeemer afar off 551 17. That which Christ took upon him they say was our garment 551 18. They say the bodily garment was not Christ but that which appeared and dwelt in that body 551 19. A Christ without is but a carnal Christ with them 551 20. By this carnal Christ they say there is no salvation 551 21. They say we feed on a thing dead long ago 550 8. Of Adam 1. They say the Covenant wherein Adam stood was the Covenant of Grace 11 16 2. They say the Law written in Adam's heart was not the Moral Law 16 9. Of the Fall 1. They are unclear touching the sin of Adam and the fall 88 2. They say the knowledg of the fall â—s not necessary 89 3. They say Man fell only in a certain respect 89 4. The fall did not take away say they the light within 94 5. They deny bodily death to be a punishment of sin 98 125 126 127 10. Of Original sin 1. They make original sin to be a substance 96 2. They talk enigmatically of the depravation of man by nature 97 100 3. They deny original sin in Infants whether as to imputation of guilt or as to corruption of nature 111 112 113 c. 4. They deny all imputation of sin to Infants till they actually sinne themselves 122 123 5. They say sin is not propagated but cometh by occasion or imitation 124 125 11. Of the State of Nature 1. They deny natural corruption to be sin 120 121 2. They say Natural men can do good by vertue of a Seed in them 100 102 3. They will have our power to good to be measured by the command 221 4. They say that God by grace mollifieth the heart of all men at one time or other so that if they resist not they shall be saved 249 12. Of the Soul 1. They say the soul is a part of God eternal and infinite 90 546 547 2. They say at death it is centred in its own being in God 546 3. They call it a living principle of the Divine Nature 547 4. And the immortal and incorruptible seed of God 547 5. They call it something of the living word which was said to be made flesh 547 6. And that which the Lord from heaven bâ—getteth of his own Substance 547 13. Of Heathens 1. Tâ—ey deny that Heathens have any thing of
hence the Perswasion or Conviction of this truth may be greater in some as more freed from Prejudices Doubts and Exceptions than in Others in whom it may be weaker through some admixture The impression also may be in some deeper than in others 16. If any enquire wherein this differeth from the Opinion of the Quakers I ans In those particulars 1 This which we speak of is not the Spirits saying by any new Revelation Voice or Whisper or Enthusiastick inspiration that this and not that Book is the Word of God The Quakers speak thus 2 By their way the testimony of the Spirit is an Argumentative Medium or an Inartificial Argument adduced to prove this conclusion to themselves that this or that Book is the Word of God so that they must first Perceive and Feel that the Spirit saith or witnesseth this book to be the Word of God and then they inferre that therefore it is to be received as the Word of God But we make no such use of the Spirits Testimony but Assert that He so illuminateth the Minde to see the characters of divinity as withall to work the Assent or Perswasion and that so as the Faith or Perswasion shall be felt oftentimes before the man reflect upon the Operation of the Spirit 3 The testimony we speak of is that Operation of the Spirit whereby the characters of divine Majesty and Authority which are natively inprinted in and do necessarily attend the Sayings of God are Discovered Received and Acquiesced in But the testimony which they speak of is distinct from and hath no connexion with the Objective evidence which is in the Scriptures themselves 4 The Quakers Revelation is purely Objective and New and Immediat declaring a new Truth The work of the Spirit which we speake of as it cleareth up the Objective Evidence which is in the Scriptures by removing Grounds of Mistake and Prejudice and the like so it worketh by these Evidences a Subjective Conviction in the soul and a Perswasion of the truth which only the man did not see before 5 By their Revelation a person getteth no new discovery of the characters of Divinity which the Scriptures carry along with them unless it may be by accident but the Perswasion which we speak of is rationally deduced from and founded upon these Marks and Evidences which the soul is now made to see clearly through the Operation of the Spirit 6 By our way the Scriptures do not receive their Truth and Authority neither in themselves nor as to us from this work of the Spirit as they do by the way of the Quakers for whether this Operation of the Spirit whereof we speak be or not the Scriptures are what they are the very Word of God as the sun is a shineing sun and light is light whether the blinde see it or not The word of the Lord is cloathed with Divine Light Majesty and Authority whether we see it or not Obligeth us though as yet wanting this perswasion and remaining blinde or blinded with prejudice to Imbrace and Receive the same as the Word of God and to yeeld all due Faith and Obedience thereunto as to the Word Law of the great God Lawgiver it is true without this work of the Spirit we cannot attaine to that heart-quieting Perswasion and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture yet there is an infallible Truth divine Authority that inseparably attendeth whatsoever is spoken by God delivered as Assertions Lawes whether we see it and beleeve it or not And our blindness though it prejudge us of the rich advantage of Embraceing the Scriptures as the very Word of God yet it Endammageth not in the least the word of God it self But by the way of the Quakers the Scriptures have no Light nor Authority in themselves or to us until this Second Testimony come And thus it is supposed that either the Scriptures have no Characters of Light Power Life and Majesty divine in themselves or that whatever they may have of this kinde it is of no force to Oblige us to Faith and Obedience which were a contradiction till we receive this adventious and second Testimony and so all who want this are under no Obligation to receive the Bible by Faith and Obedience more then the Turks Alcoran which sure must be a very wilde and uncouth Position Let the Reader consult that satisfying Piece of the learned D. Own of the Divine Original c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed 1â— Now this being the very nature and native result of the judgment of the Quakers who sâ—eth not how absurd it is and who can be ignorant of the dreadful Consequences thereof which are so obvious For if their Opinion hold Then 1 there was no Ground for that Challenge Hos. 8 12. I have written to him the great things of my Law but they were counted as a strange thing 2 Then the jewes wanting this testimony could not be blamed for saying Ier. 43 2 Thou speakest falsly the Lord our God hath not sent thee to say go not unto Egypt to sojourn there 3 This might have been alleiged for an excuse of the Unbeleef that Christ himself did meet with for the Jewes might have said we have not as yet the testimony of the Spirit perswading us that Christs sayings and sermons are truely divine or the very sayings and testimony of God and till we have this we are not bound to beleeve 4 This would annul all that Authority and Truth that is in the Revelation of Iesus Christ which God gave untâ— Him to show unto His Servants and sent and signified by his Angel unto Iohn who bare record of the word of God and of the testimony of Iesus Christ. Revel 1 2. So 5 it maketh null that saying Revel 1 3. Blessed is he that readeth and they that heare the words of this prophecy and keep those sayings which are written therein 6 It confronteth all these places following Deut. 11 18 19. and 18 19. Ier. 29 19. and 35.15 Psal. 50 17. Prov. 4 20. and 7 â— Ier. 6 19. and 1â— 10. and 13 10. Ezech. 3 4.10 with multitudes moe which might be cited 7 By this meanes the people of God of old were no more Obliged to receive the Word of God delivered by true Prophets than the lies and dreams of the false Prophets who were Prophets of the deceits of their owne hearts and there was no difference to be put betwixt the chaff and the wheat until this second Revelation came See Ier. 23 21-32 In a word 8 This rendereth the whole Scriptures of the Old and New Test. void and useless as we shall manifest more when we come to consider what he saith to the contrary 18. What he speaketh of the difference among the Ancients and doubtings concerning some Books of Scripture which are now received can prove nothing but that through Prejudice
6. Rev. 22 18. and others of the same import as Gal. 1 8. Mat. 15 6. So that it is hence cleare that the Doctrine contained in the Scriptures is full and Compleet for to it nothing must be added not must any thing be diminished therefrom Now to these this Maâ— replyeth with Bellarmine That Iohn in the Revelation meaneth only that particular book That notwithstanding thereof the Prâ—pheâ—s of old did adde their Prophecies But how vaine these shifts are who seeth not Seing what is spoken of that Book and elsewhere of the Commands of God is consequently to be understood of all and as none might adde to the law delivered by Moses nor to the Word held forth by the Prophets so the Canon being closed and the same prohibition renewed at the close thereof we are assured hence that the Canon is Perfected as for the Prophecies of the Prophets these were properly no Additions to but Explications of the law of God and beside the Lord did not binde up his owne hand when he tyed up mans from adding or diminishing But he tels us further that there were Prophets even after Iohns dayes and at the Reformation and since Which is nothing to the purpose for these who foretold events took not upon them to prescribe thereupon doctrines to others nor did they make any such Revelation the Ground and Rule of Faith and Manners eiâ—her to themselves or others far less did they plead upon this account against the Perfection of the Scriptures as our Quakers do Wherefore it is manifest that the Spirit of Divination which tâ—ey plead for is a corrupt Antichristian Spirit But in end he sayeth that these places are to be understood only of such as adde new doctrine contrary to the old of such as adde humane words to God's but not of them who only bring a new and more copious revelation of ancient doctrine As if additions of new Revelations to the canon did not â—eclare the canon Imperfect This is the same which Bellarmine and other Papists say for their Traditions viz. That they are not Additions but Explications yet both their Traditions our Quakers new Revelations must thereby be as highly valued as the writtings of the prophets and Apostles which were but further Explications and Revelations of the same old foundamental doctrine deliverd by Moses and thus what our Quakers do deliver by such Revelations as they pretend unto must be looked upon as of the same authority with what the holy men of God spoke as they were moved by the Holy Ghost and with the Scriptures which are of divine Inspiration and what they speak thus are not mens words but Gods and must be received as such though they contradict what we have registrate in the Scriptures of truth Here is prodigious and blasphemous Audacity beyond what Papists though audacious enough dar be guilty of for they willingly grant that there is no place now left for adding to the Scriptures or doctrine delivered by the Prophets and Apostles any new Prophecies or Revelations But I would ask him one thing If he speak truth here when shall our Canon be compleated that no more needs be added Sure it must never he Perfected as long as they live or the time will come when they will need no moe Revelations and consequently according to their doctrine will nead no more help of the Spirit or of the Light within or that the Revelations which they shall then have will be useless Let him unriddle this mysterie if the can 31. Before I speak any more of their unreasonableness in this I would first see what Grounds he hath to decry the Perfection of the Scriptures Pag. 40. c. He tels us first That there are innumerable things which in reguard of particular circumstances are of great consequence unto Christians and yet there is no precise rule in the Scriptures concearning them But did ever any Rational man suppose that this was necessary to a Compleet Law and Rule to determine particularly and precisely of all and every particular action considered as to all its particular and individual circumstances Reasonable men will say that it is enough if it determine of aâ—l specifick actions and give general rules by which judgment may be made of all individual actions now this the Scripture doth richly and abundantly But he adduceth an instance to the contrary thus of a Minister called to preach the necessity of which office and ministrie himself denyeth though he make use of this argument ad hominem who can produce no call out of the Scriptures nor will the qualifications required of Minâ—sters evince that this man in particular is called nor can he be certaine that he is endued with these qualifications without the testimony of the Spirit and though he be endued and called no Scripture can tel him when and where he should preâ—ch Generals will not serve here for he may sin when doing this or preaching here when he should be doing that and preaching in another place Answere 1. I might tell him that by his reasoning here he must grant that he and the rest of the Quakers must have a Real New Distinct and Particular Revelation for every action every word or silence every thought or no thought and so for their Eating Drinking Sleeping Wakeing Walking Sitting Standing Looking Hearing c. or their rule shall be as imperfect as ours for in all these and in respect of their circumstances they may sinne and so bring condemnation on themselves and yet as we will hear afterward he dar not say so much His saying that the Instance which he hath adduced is a matter of greater moment will not helpe the matter for if he will I shall prove to him that in the least of these particulars I have hinted he can sinne against God and that is enough by his owne confession here to render the matter momentous 2 To him it is true who denieth the Ministrie it self its Work and Exercise it cannot be that the Scriptures should Regulate particular persons in their taking on of the Office and in the Exercise thereof But to us who owne this as an Institution of Christ and shall in due place vindicate it from his Exceptions there is no Impossibility in the matter For we can prove from Scripture and shall do it in due time and place that there is such a standing Ordinance in the New Testament That there is an established Order whereby persons shall be duely Invested with the Office That there are certaine Qualifications required in the Person who is to be admitted to the Office That there is concurring an inward Work of the Spirit inclineing the man whom the Lord calleth unto this Office upon pure and spiritual grounds and motives and for holy and heavenly ends and this may be cleared also out of Scripture Therâ— are passages of providence and circumstantial Works of the Lord which are great and sought out of all them that have pleasure
Renovation is but upon the minde and this Formation of Christ is but a Revelation in the minde But where is the work of grace upon the will This would say that the Papists opinion is more tolerable then this for they include graces seated in the will 5. Where doth the Scripture speak of Justification after this manner We are oft said to be justified by faith but never are we said to be justified by such a Revelation 6. Therefore I may as confidently affirme that this his sensation is but a sensible delusion of Satan the grand enemy of the Grace of God and of the Gospel 34. Yet he goeth about to prove this and tels us first that this methode of salvation is set down by Paul Rom. 5 10. for saith he The Apostle doth signify that reconciliation is made by the death of Christ. Ans. This is true of that Reconciliation which is actual and is had by faith in the death of Christ but not of that Reconciliation which he imagineth whereby to wit God is prone to Receive and Redeem man What next He affirmeth Iustification that is Salvation to be in Christs life Ans. And what ground is there for this Interpretation seing the sense is obvious to wit that seing by the propitiatory death of Christ beleevers laying hold upon him by faith are brought into a state of Peace and Reconciliation with God they need not fear but they shall be brought thorow all difficulties and steps to the enjoyment of life eternal and full salvation Christ being now alive to bestow all that he hath purchased What more He saith That this life of Christ is something inward and spiritual in the heart whereby he is renewed and brought out of death where naturally he lay and raised up and revived unto God the same Apostle sheweth Ephes. 2 5. Ans. This is nothing but a palpable perversion of the words of the Apostle for the life can no more be understood here of some inward thing wrought in man than Christ's death can be so interpreted And if he had so expounded the words he had spoke more like himself above as also more like other Quakers who talk of Christs sufferings and death c. as all done within man 2. That the Apostle Ephes. 2 5. is speaking of beleevers being by grace quickened together with Christ and risen together with him c. is true But what saith this for the corrupt glosse of Rom. 5 10. where the life of Christ is only spoken of and that as it by which beleevers may be assured of their salvation 3. What is there in all this for Justification by the Revelation of Christ within reforming the minde c Hath the man forgote his Conclusion already Ay but sayes he the Apostle mentioneth a Revelation of this inward life 2 Cor. 4 10 11. and this inward life is that whereby he said we were justified Ans. The life of Christ is indeed said by Paul 2. Cor. 4 10 11. to be made manifest in and by its effects supporting carrying the persecuted Apostles through so many miseries and deaths But who except a Quaker could say that the Apostle sayes we are justified by this life And what vestige is there of this in the Apostles words 35. In the next place he citeth Tit. 3 5. And hence thus argueth we are justified by that by which we are saved Ans. Yes by the grace of God we are freely justified and saved and that without works of righteousness which we have done Here the Apostle sayes he moreover doth manifestly ascribe the immediat cause of Iustification unto the inward work of regeneration that is to Christ revealed in the soul by which we are formally accepted of God Ans. 1. What immediat cause is this That a soul must be wrought up to faith in Christ before it can be justified we grant and that this faith must be wrought by the operation of the Spirit is also true But that this faith or any other work of the Spirit in the soul is the Formal Objective Cause of Justification the Apostle saith neither here nor elsewhere 2. To say that we are formally accepted of God that is as fully righteous with a righteousness answering the Law in all points and satisfying justice for bâ—gones as he must meane or he speaketh not to the point by this work of Regeneration is but a jejune begging of what is yet in question sure there is no word of this here 36. In the third place he citeth 2 Cor. 13 5. And saith That it appeareth here how earnestly the Apostle would that they should know Christ in them Ans. The Apostle to the end that the Corinthians who at the instigation of false Teachers were beginning to have undervalueing thoughts of him might be convinced that he was an Apostle of Christ and so continue in esteeming of him as such doth here presse them to goe in to their owne hearts and see if there were any fruits and effects of Christ's living among them by his Spirit through his ministrie that if not they might not account themselves Christians but persons rejected And what would this say It appeareth hence 2. sayes he that the cause of reprobation or of non-justification was the want of the inhabitation of Christ revealed And by the rule of contraries where Christ is inwardly known and revealed there the persons are approven and justified And nothing can be more cleare Ans. 1. By what rule law or authority doth he make Reprobation and No-Jusâ—ification equipollent terms This must be licentiâ Quakerorum whereby they have a privilege contrare to Scripture and all Reason to coine words phrases and opinions in divinity at their pleasure 2. The want of the effects and evidences of Christ dwellâ—ng in them by his Spirit is not here given as the cause of their being in an evil state reâ—ected and disapproved of God but as a mark and evidence And marks and evidences are not alwayes taken from the Immediat Nearest and Formal cause 3. It is very true that by the rule of contraries where Christ is indeed revealed and working in the soul that soul is justified but it is most false that therefore Christ revealed in the soul is the Formal Cause or to speak more properly the Formal Objective Reason of Justification for himself said above that good works were properly the effects and fruits of â—ustification and yet he knoweth the fruits and effects may be an evidence of the cause in being 4. And so there is nothing more plaine and evident then that this citation is impertinent and his argueing therefrom a non sequitur and that he is still the old man a Quaker-disputant 37. As a parallel place he citeth Pag. 142 Gal. 4 19. And saith this Christ is the inward hope of glory Col. 1 27 28. And what is the hope of Glory must be that to which we nextly and immediatly lean unto in Iustification Answ. And how is this proven We must beleeve it
Thinks he that we beleeve not that there is one faith But what reasoning is this There is one faith Therefore faith hath but one Object what object meâ—neth he Formal or Material Oâ—ject if the first we grant thâ—t alwayes in all ages the formal Object of faith divine was the Truth and Veracity of God as to things beleeved and hâ—s Supream Legislative Authority as to acts of Obedience If he mean the Material Object he speaketh nothing to the purpose because he must here speak of the Object he spoke of in the foregoing Proposition and of none other And yet the man as ignorantly as a childe talketh in the following words of the Material Object for to prove that the Fathers had the same object of faith that we have he adduceth Abraham's faith and the Fathers drinking of the same rock which was Christ 1 Cor. 10. and yet all that drank of that water had not saving faith in Christ whereby he can meane nothing but the same Material Object which we grant to have been the same as to the substance But I would know what he would say of the Material Object of Adam's faith before the fall Was Christ thaâ— Object No certanely and yet Adam had a divine Faith And after this discourse of the Material Object he concludeth rarely and profoundly that the Object of their faith and ours is the same viz. Inward and Immediat Revelation which before he called the formal Object of faith Is this man fit enough to boast all the learned men of Europe who cannot distinguish betwixt the Formal and Meterial Object of Faith who would not pity such an Ignoramus that yet is so confident as if all the wit and learning of Europe were nothing to this rare undâ—rstanding Thinketh he that none of his Readâ—rs were able to observe this master piece of Ignorance and Confusion The same line of Confusion is drawne over the rest of that paragraph for he citeth Gal 1 16. which he may apply to both then he citeth Heb. 13 7. which only speaketh of the Material Object and then he tels us that the diversity of administrations alters not the object what object He addeth a reason that would seem to plead for the same formal object for otherwise saith he God should be knowne some other way than by the Spirit But his next reason is most rare all actions are specified from their Objects saith he These things need no further examination to rehearse them is more than enough so exotick and non-sensical are they 26. But at length he would seem to speak some thing more to the purpose when he saith That such as deny this Proposition of his make use of a distinction granting that God cannot be known but by the Spirit but withal denying that this knowledge is Immediat and Inward because it is by the Scriptures But the same Confusion is continued for we know not whether he speaketh of the Formal Object of faith or of the Material If he mean the Formal I know no man that saith that the Scriptures are the formal Object of Faith but that they containe the material object and express the veracity and authority of God which is the formal object and so are at most but a part of the formal Object If he mean the Material object who granteth that the Spirit is that That the Spirit is what the Scriptures say he is and doth what the Scriptures say he doth is I grant a part of the Material Object of our Faith It may be that through ignorance he falleth upon another question here than his Proposition gived clear ground for and would discuss this question whether the Scriptures containe all that is necessary for us to believe unto salvation or must we have new Revelations making known to us what we ought to believe or what we ought to do in reference to salvation together with this and so still there shall be confusion whetheâ— the Lord doth now Instruct us Inwardly and Immediatly as of old he manifested his minde to the Patriarchs Prophets and Apostles or doth he it Mediatly by the Word Ordinances Publick private which he hath appointed for this end But the man walketh in the dark all alongs either through ignorance or worse Waving what he here denyeth concerning Scriptures till we come to examine his next Thesis let us here see what he undertaketh to prove we are here to prove sayes he That the Christians now a dayes no less than of old are led inwardly and immediatly by the Spirit after the same manner though it may be not all together in the same measure Here still nothing but confusion and darkness For 1 How all the People of God of old were led by the Spirit he hath not shewed or what way they were led Inwardly and Immediatly was the privilege of a few Patriarchs and Prophets common to them all were none of them led by the Spirit in an Ordinary way by the Teachings and Information of others the Spirit by his grace and efficacious Operation inwardly concurring were none of them Taught and Instructed by the Ordinances of God established among them and blessed by the Spirit 2 We know not what he meaneth by this Inward and Immediat Leading whether that which is Ordinary and Common to all saints whereby the Spirit dâ—th Efficiently and Powerfully draw determine the soul to a compliance in Faith and Obedience with the will of God revealed in his law and to a right Improvement of his Ordinances which He hath established in his House and Church for building up of his People in their most holy faith or that which is Extraordinary and peculiar to a few whereby for the good of others and their further instruction he was pleased in a singular manner to Communicate his minde and to Reveal Immediatly what others were to beleeve and to do If he meanâ— this last we shall attend his proofs If he first he beateth the winde and fighteth against his own shadow 3. We know not what he meaneth by the same measure of which he speaketh so doubtingly Sure as to the light of saving Knowledge and as to the Object of faith there is much more clear discovery thereof under the New Testament than was in the time of the Old Testament as Paul proveth 2 Cor. 3 concluding vers 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord And as the whole Gospel evinceth See Ephes 3 9. 1 Pet. 1 10 11 12. Act. 2 14-20 Luk. 7 28. From all which it is manifest that we cannot understand what it is which he would prove and what his Arguments must conclude 27. Yet let us see what his reasons are He adduceth § 10. these promises of Christ Ioh. 14 16 17 20. and 16 13. and hence would clear to us three particulars First That the Comforter and the Spirit
the Law of God as their Supream Law and Rule for notwithstanding that these here had received the word spoken by Paul yet they went to their Supream Rule to have full Confirmation and Perswasion and upon this account are highly commended and hereby became beleevers vers 12. What he speaketh Pag. 50 of Heathens and particularly of the Athenians who received not the Scriptures and therefore were not dealt with by the Apostle upon that ground is Impertinent for he granted that the Law was a Principal Rule to the Jewes yet he knoweth that all other Nations did not submit unto it and he cannot say that the Chiefe and Only Rule was more different than nor now But he supposeth that when we speak of the Scriptures as our Rule we do wholly exclude the Law of Nature and the Revelation of God's minde written on the works of Creation and Providence and imprinted into the heart and minde of man as if the Scriptures did not comprehend the other and give a more clear and distinct Explication thereof Doth not the Scripture tell us that Gods works reveal â—omething of Him Psal. 19 2 3 4 5. and 147 10. c Iob 37. and 38. and 39. Act. 14 15 16 1â— Rom. 1 18 19 20. and 2 14 15 And hence also we see that the very Law and Light of Nature hath the Authority of God with it as being a Revelation of his will though dimme and but in part so that such as had no other are judged and condemned as trangressours thereof But this is without any prejudice to that Word which God hath magnified above all his name or what declareth Him Psal. 138 2. and wherein what was but darkly held forth in nature is more clearly and distinctly expressed beside the many other Revelations concerning the Institute worshipe of God and the way of Reconciliation and many other things concerning God and his Relations to us and our Duty to him which Nature could never have discovered and which are fully and clearly held forth in the written Word What argueing is this Because the Gentiles have not the Scriptures which are the Full Clear and Comprehensive Revelation of the minde of God therefore they are not our Supream Only Rule It is observable how this Man in the end of this § 8. will no more have the Scripâ—ures to be our Rule then the heathen Poets a sentence out of whom Paul adduced to convince the Athenians and so contradicteth all that he hath said both as touching the Law and Word of God its being a Principal Rule to the Iewes and among the rest to the Bereans and a Subordinat Rule to us We should have work enough should we do no more but observe this Mans inconsistencies and self contradictions 29. We returne now to examine what he saith against the Perfection of the Scriptures whereby he would prove it to be no Canon to us § 3. c. Pag. 40. c. And here he must give us leave to improve the advantage we have of his Concessions for while he granteth the Scriptures to be Truth he must needs grant that what testimony they give of themselves must be true and if they assert their owne Fulness and Perfection as to the ends for which they were appointed as we shall now shew they do he is as much concerned as we to answere the Objections to the contrary and to vindicate the Scriptures to be Perfect according to the testimony they give of themselves But it is obserâ—able how these Quakers joyne with Papists to decry the Scriptures and their Perfâ—ction and with the Iewes also who in their corrupted stated cryed up an Oral Law as they called it above the written Word It is true their Faces seeme to look to distinct airths but with Samsons foxes their tails are tyed together to consume the Scriptures of truth Our Quakers cry up their Inward Revelations or the Spirit within them as above the Scriptures So do the Papists cry up the Spirit in their Church See Mich. le jay praef ad opus biblic and Morinus â—ut let us see by what Arguments the Scriptures prove themselves to be a Perfect Canon and Rule That place of Paul 2 Tim 3 16 17 is enough to confront all that this Man can say against their Perfection For what is able to make wise unto salvation to make the man of God perfect throughly fournished for all good works is and cannot but be a Compleet and Perfect Rule But Paul positively and expresly asserteth this of the Scriptures nay moreover he cleareth and confirmeth it by enumeratinâ— all the necessary and useful Effects of the Scripture which he reduceth to foure heads to doctrine and Reproof in reference to matters of Faith the one concerneth the declaration and confirmation of Truth the other the rejection and confutation of Errour and then to Correction and Instruction in reference to Manners the one concerneth Evil actions for which men are to be reproved and corrected the other concerneth Good actions wherein we are to be instructed Against this place tâ—is man hath not a face to speak only in the end of Pag. 46. he hinteth that by the Man of God here is meaned the Spiritual Man and not a Carnal Man Which is nothing to the matter for though none but a Spiritual Man can improve the Scriptures aright yet they remaine in themselves a Compleet and Perfect Rule yea this confirmeth their Perfection and Necessity that even the Spiritual Man and he that is most advanced is made perfect by them standeth in need of them as his Rule And sure in this mans judgment they must be more a Rule to Quakers then to any others for these only are men of God with him The same may be cleared from Ioh. 5 39. of which before and Ioh. 20 31. But these are written that ye might beleeve that Iesus is the Christ and that beleeving ye might have life through his name So that the Sufficiency of what is writen concerning Christs Doctrine and Actions unto salvation clearly confirmeth the Perfection of the Scriptures nothing needeth be added to that Rule which is a Sufficient Ground for our faith that we may come to life But the Scriptures are a Sufficient Ground for our faith that we thereby may be saved For this end also compare these following passages Luk. 1 3 4. and 16 29. Act. 1.1 Rom. 10 17. Ephes 2 19 20. 30. Nay not only so but the Scriptures do in express tearmes Assert their owne Perfection Psal. 19 7. The Law of the Lord is perfect converting the soul must noâ— this man be effronted that with Papists dar openly say the Law of the Lord is not perfect and as if it were not enough to contradict Scripture will goe about to prove that the Scriptures of truth do not speak truth Adde to this these passages wherein men are expresly prohibited to adde to this law such as Deut. 4 2. and 12 32. Prov. 30 5
this for a true declaration of the truth which we maintaine and with this open discovery of his unfaire dealing might we rest satisfied because it is to be presumed his following reasons can conclude only against this he hath laid forth as our judgment but as we have showne This is not our judgment and therefore his Arâ—uments cannot touch us if they lavel at nothing but at this man of straw which he hath made for himself to shoot at Yet lest he boast as if we were not able to look his Reasons in the face we shall view them 14. He tels us that this is a new opinion there being no mention made thereof in the first four hundered yeers after Christ and that Augustin laid the first foundation thereof in his later writings out of zeal against the Pelagians and sowed some sayings which some have unhappily laid hâ—ld on to strengthen this errour whereby they contradict both truth and the sayings of Augustin and others Answ 1. This man would make us bâ—leeve that he had read all the Fathers that wrote before Augustine but we know whence he hath this for it is the old saying of Arminians But 2. This can conclude nothing against the Truth which we have seen asserted in the Scriptures of truth The Fathers in those ages had not to do with such hereticks as were the Pelagians Before that Enemy of the grace of God arose the Church was in pâ—ace as to these controversies and the Fathers had no occâ—sion to debate such questions as Pelagius afterwards gave occasion unto Can he evince that all the Fathers before Augustine were of a contrary opinion to what we maintaine 3. Is this mans Religion grounded upon the authority of men And will he beleeve no more than what the Father 's said in the first foure ages Let him follow what cisterns he pleaseth we will satisfie ourselves with the Word as the ground of our Faith and we do look upon the Apostles as more ancient than these Fathers and take their positive assertions as of more authority than the silence of these 4. Yet Augustine de dono persever Cap. 11. citeth Ambrose Nazianzen and Cyprian as concurring with him in the ground of his doctrine of Predestination 5. as concerning Augustine what this man groundlesly suggesteth of him is the same he said before when speaking of Original sin and there we answered it 6. what contradictions are in our doctrine either unto Truth or unto Augustine he hath not showne Augustine it is true in his later dayes and after more mature deliberation and consideration of the matter occasioned by his disputs with the Pelagians did retract somethings said by himself in his younger yeers But all this is for the further Confirmation of the truth which we owne The Reader who desireth more satisfaction concerning this matter of Antiquity as to this point may consult the learned D. Twisse against Mr Hoord Sect. 1. 15. He next tels us that the Dominicans imbraced this Opinion And so he giveth us to understand that he is more pleased with the doctrine of the Iesuites But all except Pelagian-Arminians confesse that in these points the Dominicans are preferable to the Iesuites who are more downe right Enemies to the grace of God And then with a crocodile tear as it were in his eye he tels us with an Alas that Calvin éspoused this opinion and addeth that he wronged his name much hereby But with none of the orthodox I am confident for as to what this Quaker and his Arminians say in this we value it not He addeth that hereby the Christian and Protestant Religion was defamed And yet the world heard of no such thing but by Papists Iesuites Arminians who is bound to regard their scandal who are blinde leaders of the blinde must truth be foresaken because these Enemies to the grace of God like it not He confesseth that the Synod oâ— Dort did defend our opinion but addeth that notwithstanding it is exploded by the major part of learned and pious men in all the Churches of Protestants We know indeed that too many nowadayes are turning from the truth and imbraceing Pelagian Iesuitical and Arminian errours but that they make up the major part we deny possibly he will take in the Lutherans but we account them not Reformed Protestants 16. But Pag. 66. he tels us he would not much regaird all this if our opinion had any ground in the word And we have shown that it hath good ground there Then he saith that it is most injurious unto God If this be true it must certanly be an Errour but how is this made good It maketh saith he God the Author of sin An heavy charge if true yet this is so clear thiâ—keth he as that two and one make three But a Quakers confidence following a blinde guide is no strong argument to us let us hear his reason If saith he the Lord decreed that these predestinate ones should perish having no respect unto their evil actions but out of his meer good pleasure and if he also decreed long before they did exist or in any capacity did either good or evil that they should be in these sins by which secondarily they were to be led unto that end who is the first Author and cause of this our God who so willed and decreed it then which there cannot be a more necessary consequence Answ. 1. The word Predestinate being usually taken in a good sense as meaned of these Elected to glory the man vents his gall in thus misapplying the word to render the truth Odious 2. Though no consideration of sin was or could be the Meritorious Moving or Procureing cause of God's eternal decree yet when he decreed to puniâ—h everlastingly thâ— Reprobat for their sinnes he cannot be said to have no respect to sin in his decree as he here alleigeth who considereth not well what he sayeth 3. Though he decreed to punish everlastingly for sin such and such persons and none else meerly out of his owne good will and pleasure yet he cannot be said to have had no respect to sin which punishment alwayes presupposeth and answereth unto 4 If God's decrees be not before man exist or do any good or evil they cannot be Eternal but Temporal and so this man is a Socinian and the decree of God concerning every individual person must exist when the man hath done good or evil and so as many men as many decrees nay according to this man the Lord can make no decree concerning the Everlasting state of man so long as he liveth and so not only we cannot but God himself cannot say to or of any man before the point of death that he is a Reprobate or an Elect what Apprehensions these men have of God I tremble to express 5. What he meaneth by these words ut in iniquitatibus illis versarentur I know not unless their meaning be as I have expressed it And what would he then make
of them He cannot deny but God did permit sin nor will he say that God could not have prevented sins coming into the world if He had pleased will he say that God did not foresee sinnes coming into the world If he did foresee it and might have hindered it if he had pleased and did not hinder it shall we say that sin came into the world whether he would or not And if he willed or decreed that sin should exist through his permission shall we call him the author of sin Then he must be the author of sin because he did not hinder sin effectually by his Omnipotency and then whatever we say of Reprobation whether we affirme it to be Absolute or upon sin Foreseen there is no remedie as to this for God must alwayes be the Author of sin But hallowed be his Name 6. The Decree of Reprobation putteth no man into a state of sin It is true the Execution theâ—eof presupposeth sin but hence it will no more follow that the decree of Reprobation placeth a man in sin than that the decree of Election doth so for the execution here presupposeth also mans being in sin 7. Where readeth he that expression among our divines that by vertue of the decree of Reprobation the Reprobat are secondarily led or to be led to destruction as the end The Lord leadeth no man to destruction but every reprobat runeth head long thither of his own accord and because the Lord hath designed and decreed to let them run-on and not restraine them by saving grace shall he therefore be the Author of their sinnes Then all the sins that are committed must be charged upon the Holy one of Israel because He did not prevent them by his grace And thus the devils may come in play and learne of this man to plead Excuse for themselves and lay the blame of all their wickedness upon God Sure this must be Develish doctrine 8. But what is it that God is the Author and Cause of His hujus doth not distinctly inform us That he is the Author and Cause of his own Act and Decree is most true But that he is the Cause and Author of sin as this man would inferre we see not the Antecedent from whence this Consequence can follow Beside that the Author of a thing is he by whose authority or judgment it is done or upon whose testimony it is beleeved for Cicero opposeth Authorem and dissuasorem and joineth these together as of the same import Hortator atque Author Consiliarius Author Suasor Author Plautus said Impero autorque sum Now dar this Man say that God Exhorteth Counseleth and perswadeth to sin Dar this Man say that we hold or tâ—at it followeth from our juâ—gment that by God's Authority Sentence and Swasion sin is committed Let him prove this and then carry the cause 9. In a word we referre this Man to the Apostle Paul Rom. 9 11 12 13. to receive his answere and let him dispute no more against us till he once take the boldness to confute that his inferring from our doctrine that God is the Author of sin is but the same which the Apostle saw would be deduced from his doctrine by men of corrupt mindes when he addeth by way of Objection vers â—4 Is there unrighteousness with God And if our answere will not satisfie him let him confute the Apostles answere for we but say the same viz. That God hath mercy on whom he will hardeneth whom he will And if for this cause our doctrine be blamed we cannot help it but must be content to be contradicted and if he make use of the reply used vers 19. we must give the returne which the Apostle giveth vers 20 21. And if all this will not satisfie we must leave him to the judgment of the great day when that God against whom these proud carpers thus reply shall answer them by himself put them to eternal silence and everlasting shame 17. Thereafter he citeth some sayings of Calvin Beza Zanchius Pareus Martyr Zuinglius Piscator out of which he would inferre that they allaiged God was the Author of sin All which and moe he might finde collected to his hand by Bellarmin and answered by the learned D. Twisse in his Vindiciae And therefore as also because this belongeth to a distinct question we need neither spend time in searcâ—ing out what truth is in all this not yet in vindicating of them One thing I shall say That among them all he shall not finde one that saith directly that God is the Author and Culpable Cause of sin and if he suppose that this may be drawn from their expressions I shall only reply That if there be any of them that giveth more real ground for such an Inference than the very Expressions used in Scripture I shall not owne them and if they say no more and yet are condemned by him as making God the Author of sin though they expresly deny it let him see how he shall vindicate the Spirit of Goâ— from the same charge or rather how in his blind boldnesse he charges the Spirit of God As for these passages of Scripture which our Divines aâ—duce against the Pelagians and Iesuites who ascribe unto God in the matâ—er of sin an Idle Provideâ—câ— aâ—d Permâ—ssion Bellarmine ranketh them up in five classes First Such as speak of God's Willing and Decreeing from eternity that sin shall exist such are Act. 2 23. 4 27. Esai 53 10. Second Such as import God's creating evil men for this end that his righteousness might shine forth in their punishment such are Prov. 16 4. 1 Sam. 2 25. Exod. 9 16. Rom. 9 17 21. Third Such as import God's setting of Satan and men to evil and useing of them as instruments to do that which could not be done without sin such are 1 King 22 20 23. Iob. 1 12. 2 6. 2 Sam. 16.10 24 1. Esai 5 26. 10 5 15. â—3 17. 19 2 4. Ier. 50 24 25. 51 11. Ezech. 12 13. Psal. 105 25. c. Fourth Such as speak of God's blinding hardening c. as Exod. 4.21 7 3 13. 9.12 10 1 20 27. 1â— 10. 14 4 8. Deut. 2 30. Iosu. 1â— 20. 1 Sam. 2 25. Iob. 12 16 20 24. Esai 19 14. 63 17. Ier. 20 7. Ioh. 12 3â— 40. Rom. 1 24 26 28. 9 18. 2 Thes. 2 11. c. Fift Such as import God's doing of those things which are evil as 2 Sam. 12 11. Luk. 2 34. Rom. 9 33. Esai 8 14. 28 16. Gen. 45 8. 1 King 11 31 37. 12 15 24. 2 King 9 3. 10 30. c. Now if he can adduce any testimony of our Divines whence he can with more probability inferre that God is the Author of sin I shall not as I said owne it And if such as are but consonant to the Scriptures do not please him
Gentiles and sheweth what persons they were and concludeth with the Jewes and then tels us Chap. 3 vers 9. that he had proved both Iewes and Gentiles that they are all under sin It is true he sayes the wrath of God is revealed from haven against all unrighteousness of men c. because that which may be known of God is manifest in them c. But what of this What is made known of God saith he is made known by the Gospel Ans. This is most false for the Law and Light of Nature with the works of Creation and Providence do make known much of God But this is not the Gospel of the grace of God whereby life and immortality is brought to light It is like indeed that this is all the Quakers Gospel Many things have we met with hitherto which confirmeth us in this Apprehension thisi expression here putteth it beyond all doubt Doth this Gospel manifest the righteousness of God from faith to faith Yes saith he that is it revealeth to the soul what is good just and equitable And as the soul receiveth and beleeveeth that divine righteousness it is more and more revealed from one measure to another Ans. What ignorant babling is this What effronted and bold playing with the word of God is this Is every thing that revealeth what is good just and equitable the Gospel Then the Law must be the Gospel Then Adam in innocency had the Gospel Then the dim light of nature is all the Quakers Gospel this is their Grace their Substantial thing their Light within their Seed Are they not then noble Divines And is their Religion any thing but heathenisme Is it not worse then Pelagianisme Socinianisme Arminianisme and Iesuitisme The following words cannot I confesse be well answered for they are nothing but a rabble of non-sense though fit lettuce for their lips And though he should say as some of them use to speak that I am in the witchcraft and cannot understand his meaning I must forbear noticeing of him and his tattles and see if any thing worth an answer followeth for though sayes he the outward creation declareth the power of God yet that which is known of God is revealed within by which inward revelation we are made fit to see and discerne the eternal power of the God head in the outward creation for if that inward revelation were not man could no more understand the invisible things of God by the visible and outward creation than a blinde man see colours c. Ans. 1. What is that Inward Revelation distinct from the Outward Revelation It is it may be the reception or actual intellection of what is outwardly revealed and so the Natural Faculties acting as such must be Evangelick Preachers and Inward Revealers with the Quakers 2. The text speaks of no such Inward Revelation distinct from what was had by the outward Creation For that which may be known of God was shewed unto them by the things which were made vers 19 20. 3. There is no more aptitude requisite to see and discerne God's eternal Power and God-head not the eternal power of the God-head as he speaketh in a natural way and Paul is not here speaking of a spiritual and saving way by the works of Creation than to have a natural faculty of Understanding and Reason freed of prejudices and contracted byasses and blindness for this matter is so deeply rooted in their mindes that will they nill they it cannot be thrust out 4. It seemeth by his simile that this Inward Revelation is the same to the actual understanding of these things that the eye of the body is to seeing and discerning of colours and so it is manifest that it can be nothing else but the inward faculty of the soul whereby such things are known and understood And so this Inward Faculty of the soul with the Light of Reason is the Quakers Preacher and Gospel Poor souls and what will this teach concerning the new Covenant and the way of salvation through a crucified Mediator Do the Quakers know no other Gospel then this whereof all the fruite was that it left the poor miserable heathen without excuse when they fell to their idolatrous courses O how are they to be pitied that under the clear manifestation of the Gospel do thus run back to the Heathens Theology that they may be made much more inexcusable then ever the Heathens were Do they glory so much in Paganisme 37. He tels us moreover that the Apostle saith first that that which is known of God or the knowledge of God is manifest in them and next that in and by that manifestation granted inwardly and received they were able to read and understand the power of God in visible things Answ. 1. By what authority maketh he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the knowledge of God one the same seing this is more comprehensive and of a larger latitude 2. I do not see the second thing in the Apostles words but I want the Quakers spectacles Then he very learnedly moveth an Objection thus if any should say That the external creation of it self without any inward supernatural and saving grace or seed did declare to a natural man that God is And will he deny this He must then contradict the Apostle But what answereth he What good I pray would that knowledge do if it did not also communicat to me what was the will of God and how I should do that that is acceptable to him Ans. And what would this answere say Either the Inward Revelation which the heathens had that I may speak in his language did also reveal what was the will of God c. Or not if not to what purpose is all this said If it did then the Apostle is quite out and destroyeth hereby his owne cause But I shall help the Quaker with a distinction That same Inward Revelation as he calleth it could and did reveal to the Heathens part of the will of God concerning duties legible by the Law of nature and written upon the creation of God but could reveal nothing of the mysteries of the Gospel because these did depend upon pure Revelation there being no lineaments thereof written upon the Creation nor no vestige thereof impressed in the heart of man Hence though the Heathens knew or might have known to have put a difference betwixt somethings good and evil yet they could never understand the Revelation of Iesus Christ in the Gospel All this cleareth further that the Quâ—kers know no otheâ— Gospel but what the Heathens by the Light of Nature did understand He citeth Pag. 104. Micah 6 8. But most impertinently For the Lord gave not that revelation of his will to the Heathens which he did to the Iewes Psal. 147 19 20. Then he citeth Pauls Words Rom. 1. The wrath of God is revealed against them who detained the truth of God in unrighteousness And what then Could not the Heathens oppresse make a
think that this were indeed enough to satisfie us but see what the Apostle addeth further to enforce this for it is not permitted unto them to speak to wit in the Churches as if he had said they have no allowance thereunto permission or tollerance And as if all this were not enough he addeth all that is permitted unto them is to be under obedience as also saith the Law Whereby he giveth us to understand that woman their speaking in the Churches is inconsistent with that subjection that the Law of God hath laid upon them And withall he insinuateth that speaking in the Churches is an authoritative thing and therefore no way allowed unto Women whose proper deportment according to the institution and Law of God is subjection and to be under obedience Nay he will not suffer them so much as to ask questions under colour of learning in the Churches lest that should make way for their usurping of Authoriâ—y and taking upon them to speak wiâ—h Authority for he addeth vers 35. And if they will learne any thing let them ask their husbands at home And so even at home he enâ—oyneth them to ask contrare to what was practised by Mrs Hutchison in N. England called by some the American Iezabel who had her weekly lectures in her owne house and there broached her Familistical and Antinomian errors to the no small trouble of the Church of N. England Nay he addeth that it was contrary to that modesty and shamefastness that is the ornament of women for saith he it is a shame for women to speak in the Church What Patrons and abettors then of Immodesty and Shamlesness must Quakers be that plead for Womens speaking in the â—hurches 2. It is considerable also what the Apostle addeth in the following verses to confirme this injunction concerning Women as also his former directions which he had given to regulate the abuses of that Church What saith he came the word of God out from you Or came it unto you only Are ye the first and the last and so the only Christians that are Or must ye give Laws to all the â—hurches of Christ And must they all follow you Let the Quakers look to this who as to the particular we are now about would make us beleeve that the word of God came out from them and that it came to them only and not to any Church Primitive or Subsequent beside themselves Further vers 37 he sayes if any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the commandements of the Lord. Let our Quaker ruminate upon this and let all of them take notice of it for when they contradict this expresse injunction of the Apostle they declare themselves say what they will to the contrary to be neither Prophets nor spiritual and further we see that what Paul spoke concerning this silence of women in the Church was the commandement of the Lord. And therefore is obligeing to all Churches who will owne any relation to Christ their Lord and Head and consequently the Quakers rejecting this commandement of the Lord renunce in so far their Interest in and Relation to the Lord as their Head and Lawgiver And the next words vers 38. But if any man be ignorant let him be ignorant have their owne weight also as if he had said if any will not yet for all this acquiesce let him take his pleasure no more needs be said for his conviction he is wilfully ignorant and he must remaine so And so say we in this particular if the Quakers will remaine ignorant we cannot helpe it we must follow our rule and declare them inconvinceable and so leave them 3. Another expresse passage we have against this Practice and Opinion of the Quakers 1 Tim. 2 11 14. Let the women learne in silence with all subjection but I suffer not a woman to teach nor to usurp authority over the man but to be in silence Where we may see That Teaching publickly is an act of authority and that it is inconsistent with that silence and subjection which is enjoyned to women And therefore the Apostle as a faithful servant of Christ will not give way to it and acquants Timothy herewith that he may suppress any such practice where it is or hinder it if men would set it up Nor is this all for he addeth his reasons saying for Adam was first formed then Eve Whereby he teacheth us That such a practice is contrary to the Law of Creation the Law writâ—en upon the Creation and the Way and Method of Creaâ—ion which the Lord was pleased to follow and thâ—reby give Documents and Significations of his will to man This practice then of the Quakers must be unnatural and a plaine saying that God created Eve first and then Adam And further the Apostle addeth And Adam was not deceived but the woman being deceived was in the transgression That is the woman being immediatly first deceived by Satan was the cause occasion of Adams transgressing therefore was her subjection to the man laid further upon her as a more grievous weight and burthen as a part of her punishment The Quakers then who would have women usurping Authority and Teaching in the Church do seek to annul the sentence past upon Women by the just Lord for Eve's being the cause of Adam's sinning and do in a manner declare that that sentence was unjust and that Eve was not the devils instrument to cause Adam sinne Let them see to it for it draweth deeper than they are aware 4. Let us now see what he sayes for this Seing saith he Pag. 210. male and female are one in Christ and seing he giveth his Spirit to one as well as to another when the Lord moveth in women by his Spirit we think it no way unlawful for them to preach in the meetings of God's people Answ. 1. That there is neither male nor female as there is neither Jew nor Greek but all are one in Christ we grant in reference to the privileges of the Covenant now under the Gospel dispensation in opposition to what was under the Law for of this Paul speaks Gal. 3 28. But that therefore women may as well Preach in the Assemblies of the Church as men is a Quakers consequence having no connexion nor appearance of reason 2. That God giveth his sanctifying Spirit to women as well as to men is very true but that he moveth in them for any such end as he here mentioneth is simply denied And by this we may see what sentence to passe upon these irregular motions which they talk so much of If the Spirit of God move in women it will be to prompt them to duty that is to keep silence in the Church and not to Teach there or to usurpe authority but to learne in subjection remembering what her sex is called to by the law of God and what that punishment is that
beginning of this silence but this silence may continue a while before this birth be and so though the new by th will affright the devil away yet he may stay while it is out a forming and so may worke his work and play his game in the time of that silence Himself granteth Pag. 232 that this may be while there is but a silence as to words but when they once introverte receed from all things then they are in a castle and feel themselves to be without his reach But this is the maine thing to be proved and I am ready to think that then they are most in his power for when the strong man keepeth the house all is in peace Let them see to it then that this their greatest security be not their greatest bondage 18 The next excellency of this silence is That it cannot be hindered nor interrupted by the Devils malice which he laboureth to clear § 13. p 239. for saith he when we are scattered and separated one from another every one as he introverteth to the measure of life within himself keepeth a secret union and communion with the rest which neither the devil nor any of his instruments can hinder Ans. So can all true Christians have union with one another in the Spirit without this wilde introversion and so this is no peculiar excellency of theirs But yet sure their publick worshipe is in so fair impeded and hindered Againe he saith Their worshipe cannot be interrupted when assembled even by outward molestations which interrupt another worshipe And what wonder seing it is no worshipe but a silente mutenesse and a man may be mute in the midst of the greatest confusion But all the publick worshipe that we read of in the N. T. was such as could have been interrupted by wicked men Such as are possessed with a dumb and deafe Devil can hardly be made to speak or be interrupted in their silence is this therefore the excellency of their Condition He addeth Pag. 242. That as Christs kingdome is not of this world neither is his worshipe and so it needeth not the wisdom glory riches and splendor of this world This is true yet his solemne worshipe cannot be performed without visible and audible actions which can also be impeded and interrupted by Satans and mens malice It needeth not a carnal arme to defend protect and establish it Yet the Lord hath promised that Kings should be the Churches nursing Fathers and Queens her nursing mothers And when Saul's persecution was at an end it is said Act. 9 21. Then had the Churches rest-and were edified and were multiplied And Paul exhorteth that supplications prayers and intercessions be made for kings and for all that are in authority that we may lead a quiet and peacable life in all godliness and honesty 1 Tim. 2 1 2. Quakers need not do this for they can enjoy all their publick worshipe who will who will not for no man can hinder their silence yet he compleaneth elsewhere of wrong done them by such hinderances The worshipe of Christ's followers saith he is Spiritual defended by the Spirit but carnal worshipe hath need of a carnal arme to defend it Spritual worshipe doth not stand in need of a carnal arme to promove it but only to hold off injuries of wicked men interruptinâ— its free and publick exercise and as to this all the publick worshipe that ever God appointed whether in the Old or New Test. had this necessity But the Quakers worshipe seemeth to be that wherewith the Devil is well pleased and so cannot interrupt because he will not for a kingdom devided against it self cannot stand 19. He thinketh § 15. to prove this silent worshipe froâ— Ioh. 4 23 24. Let us see how Worshipe now saith he is not to be in outward observations gone about by man in his own will and proper strength at certain times Answ. And what then Doth Gospel worshipe put away all external actions then their Speaking Praying and Praising is no worshipe and so all their worshipe is perfect silence When Christ preached and prayed he performed no Gospel worshipe if this be true Nor the Apostles in any of their outward actions and yet Paul saith Act. 24 â—3 that after the way which his enemies called heresiel so worshiped he the God of his Fathers And we finde that by external actions worship was performed to Christ Mat. 2 11. 8 2. 9 1â— 15 25. 14 33. 28 9 17. Mark 5 6. Luk. 24 52. Ioh. 9 38. We finde in the book of the Revelation the worshiping of God opposed to worshiping of the Beast and the Beast was worshiped by visible works and actions But saith he God hath now instituted a spiritual worshipe opposite to the ceremonial worshipe under the law Very true but hath God discharged now all outward actions in worshipe or cannot God be worshiped in Spirit and in Truth wâ—ere there are any outward actions performed Beside that this argueing supposeth that God gote no spiritual service under the Law which is manifestly false we desire him to prove that spiritual worshipe is inconsistent with any outward action and consisteth only in silence and that Christ meaneth no other Ioh. 4. for all this we deny and this he undertook to prove but instead thereof he confuteth himself For he tels us in the end of Pag. 343. that God now taketh the heart of every Christian to be his temple and there instructeth how he will be worshiped in some N. B. external actions Now external actions are no silent worshipe We leave this self confutation and proceed 20. He tels us Pag. 244. § 16. That this way of worshipe of theirs was of old practised by some who therefore were called Mysticks and he citeth some sayings of papists And though I finde nothing in the words by him cited giving countenance to his opinion yet I am apt to think that his way oweth its original more to the Monkes Cels than to the Apostles and primitive Churches and am ready to fear that as it came from thence so it may lead back thither againe And though these mystick Monkes Friars had some ground to speak against the necessity of the Popish Observances which were but inventions of Men I can see no ground why he and his fraternity should enveigh so much against the appointed Ordinances of Christ And though they call themselves Witnesses for the Truth and for God yet it is manifest that they are real witnesses for Errour and for Satan 21. In the last place § 17. Pag. 246. c. he cometh to answere some Objections The first is That its a very unprofitable thing to do nothing and that it is better to be occupied in meditation good exercises And this is very true What answereth he That is not unprofitable which is absolutely necessary before any duty be done acceptably This is very true too but he hath not yet proved his Silence to be
remembrance that thou stir up the gift of God which is in thee seing gifts were of no use and the stirring up of gifts were in vaine because all without gifts or stirring up of gifts was to be done by the immediat impulses and motions of the Spirit 12. in vaine also should he have said as 2 Tim. 1 13 14. Hold fast the forme of sound words which thou hast heard of me That good thing which was committed unto thee keep by the Holy Ghost For he was to regard no forme of sound words nor take any notice of that gooâ— thing which was committed to him but do and say as he was acted and inspired 13. what roome is left by this opinion to that word 2 Tim 2 14. Of these things put them in remembrance charging them before the Lord that they strive not about words For he could remember them of nothing nor lay any charge upon them if they were to do all as the Spirit moved them 14. The following injunction vers 15. is made also useâ—ess by this way Study to show thyself approved unto God a workman that needeth not be ashamed rightly divideing the word of truth For it taketh away all care and study in this matter and the preacher can make no other division of the word of truth than what is of and by the Spirit and that must alwayes be right 15 All that the Apostle sayeth 2 Tim. 3 14 15. should also be in vaine and to no purpose 16. If this way be the truth why did the Apostle say 2 Tim. 4 1 2. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his kingdom Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine might not Timothy have replied I have nothing to do with that charge I cannot I may not preach either in season or out of season nor can I Reprove Rebuke nor Exhort nor have I Doctrine wherewith to do it The Spirit doth all must move me and inspire me to every Doctrine Preaching Rebuke and Exhortation and that at every time and season 17. Hâ—reby that should be also rendered useless which is said 2 Tim 4 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministry 18. If this be the way why did Paul say to Titus Chap. 1 17 wherefore rebuke them sharply that they may be sound in the faith seing Titus could have said againe I shall do as the Spirit moveth and more I cannot I may not 19. So it taketh away the force of Paulâ—s injunctions Tit. 2 1 2 3 4 5 6 7 8 9 10 15. For Titus was to have his eye upon no Doctrine but speake what the Spirit moved him to speak nor was he to speak to either one or other age or sex or quality but as the Spirit acted him and what Uncorruptness Gravity Sincerity was requisite in his doctrine he was not to be anxious there about all would be so because dictated and inspired immediatly by the Spirit And what sounâ—ness of speach was requisite the Spirit would see to that and therefore he was not to regard what the Apostle enjoyned vers 15. These things speak and exhort and rebuke with all authority 20. The command Tit. 3 1 2. Put them in minde to be subject to Principalities c. must hereby be laid aside as not obligeing Titus who was purely to follow the Motions of the Spirit 21. How opposite unto this opinion is that word Tit. 3 8. This is a faithful saying and these things I will that thou affirme constantly What was not Titus to waite upon the motions of the Spirit 22. If matters be thus how could the Collossians say to Archippus take heed to the ministrie which thou haâ—t received in the Lord that thou fulfil it seing Archippus was to follow the free and arbitrary motions of the Spirit 2â— This opinion rendereth that injunction of Paul's unto the ministers of Thessalonica 1 Thes. 5 14. useless Now we beseech you brethren warne them that are unruly comfort the feble minded support the weak c. as to preaching 24. It would hence follow that all that such ministers spoke were infallibly true for what the Spirit speaketh through men or by men as his meer organs must of necessity be truth and nothing but truth and that certainly and infallibly and so must be esteemed of and regarded as Scripture 25. If the matter be thus it is all one thing whether the preacher be Young or Old a Childe or a Mâ—n of experience for it is not he that speaketh but the Spirit in him yet Paul requireth that he that is put into the Ministrie be not a novice 1 Tim. 3 6. 26. Thus did the Prophets and Apostles preachâ— and declare their visions as undâ—r moral commands though they were under no such commanâ—s to receive the visions where they had no election Ier. 1 v. 17. 26 15. Esa. 6 8 9. Ier 15 19 20. 1 Cor. 9 16. 9. More might be said upon this head but this may suffice and I have said the more of it because they use to make it one of their common theames while they would in their popular discourses inveigh against the Ministrie seek to make it contemptible with people Let us now come and consider what he saith And first he beginneth to speak against the methode Pag. 249. And what is this methode Ministers are free to follow what method they think most edifying and are not bound to one certain prescribeâ— methoâ—e But sayes he when Christ sent his disciples to preach he told them they should not premeditate what to say nor speak of themselves but the Spirit should in the same houre teach them Mat. 10 20. Mark 13 11. Luk. â—2 vers 12. Ans. Knoweth he not that at that time Christ gave them their preaching with them telling them what they should say saying And as â—e go preach saying the Kingdom of heaven is at hand Mat. 10 7. Knoweth he not that in these places by him cited our Lord is speaking of their appearing before Magistrates and Higher powers where they might through fear and anxiety be so discomposed as not to know well how to speak in their owne defence and that our Lord addeth these words to free them of all anxiety about the matter But sayes he if it was so with them when standing before men much more in preaching when they stand before God Ans. This consequence is weak and contradicted by the Text it self where we see they had their sermon taught them before hand and beside when they were sent out to preach they knew what they were to say but when called before Magistrates they could not know before hand what questions might be proposed unto them and upon that account might be anxious and troubled which to prevent this promise is made
necessary occasion Luk. 3 vers 14. Rom. 13 4. Mat. 8 9 10. Act. 10 1 2. Revel 17 11 16. CHAP. XXX Of Lawful Oaths 2. OUr Quakers that they may quite destroy all Politie and Government â—oyn in with Anabaptists Familists of N. England of late and the Esseans Manichees and Pelagians of old in denying it to be lawful to swear before a judge when called thereunto in maters of moment I willingly grant that all Profane rash and godless oathes used too ordinarily in common discourse are wholly unlawful and a manifest breach of the third command such a sin as provoketh the Jealousie of the Lord of hostes who is holy and will not hold them guiltless who take his name in vaine I shall also willingly grant that such reverence should be had unto the holy name of God that in maters of lesser moment and maters wherein the verity may be possibly found out without an oath none should be urged to take an oath nor an oath received from persons who willingly offer it in such triffles without necessity But as to this question let us view what our Confess saith Ch. 22 § 1 2 3 4. A lawful oath is a part of Religious worship Deut. 10 20. wherein upon just occasion the person swearing solemnely calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he asserteth Exod. 20 7. Levit 19 12. 2 Cor. 1 23. 2 Chron. 6 22 23. The name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence Deut. 6 13. Therefore to swear vainly or rashly by that glorious and dreadful name or to swear at all by any other thing is sinful and to be abhorred Exod. 20 7. Ior. 5 â— Mat. 5 34 37. Iam. 5 12. Yet as in maters of weight and moment an oath is warranded by the word of God under the New Test. as well as under the old Heb. 6 16. 2 Cor. 1 23. Esa. 65 16 So a lawful oath being imposed by lawful authority in such maters ought to be taken 1 King 8 31 Neh. 13 25. Ezra 10 5. Yet it is a sin to refuse an oath touching any thing that is good and just being imposed by lawful authority Numb 5 vers 19 20. Neh. 5 vers 12. Exod. 22 vers 7 8 9 10 11. 2. The only ground of his contrary opinion is Christs words Mat. 5 34 37 and Iam. 5 12. which he so understandeth as simply prohibiting all Oaths whatsomever wherein he is worse than the Socinians for they say that Christ added this unto the Law that we should not sweare rashly and vainly nor make promissory Oaths concerning things future But the Quaker will goe a greater length and say that Oaths imposed by Magistrates in things weighty and necessary are here also prohibited Yet he walketh upon the Socinians ground and supposeth that Christ is here amending and correcting the Law or adding to it and so giving new Lawes For if Christ only be interpreting the Law as we say and it be certain that the Oaths we maintaine were warrantably used under the Law Christs Words must not be so largely taken as he would But a right consideration of Christs Words together with his scope will make all clear Christ being here interpreting explaining and vindicating the Law and so correcting and reprehending the false laxe and erroneous glosses which the Pharisees and the jewish Doctors had corrupted the Law withal he cometh in these verses to vindicat the third command which these loose Casuists whom he meaneth when he saith vers 33. ye have heard that it hath been said by them of old time had so interpreted as if nothing had been thereby prohibited but only forswearing that is not to performe what was vowed and sworne to be done thou shalt not forswear thy self but shalt performe unto the Lord thine Oaths And thence gave way to rash idle vaine and inconsiderat Oaths yea and to swearing by other things than by the true and living God To correct which corruption and abuse Christ rightly interprets the Law as prohibiteing all such swearing by any creature at all saying vers 34. But I say unto you swear not at all But how is this not at all to be taken The following words clear Neither by heaven nor by the earth neither by Ierusalem neither by thine head And then addeth to correct their rash and profane Oaths in common discourse vers 37. But let your communication be yea yea nay nay Whereby he sheweth what should be our ordinary assertions or negations in our ordinary discourse and what way we should take to guard against rash and unnecessary Oaths to wit that we should use uprightness and sincerity in our dealings and speaches that so no more may be required then asserting or denying or at most doubling of our assertions or denials And then addeth for whatsoever is more then these cometh of evil that is whatsoever is superfluous or redundant and not necessary as all vaine and needless Oaths and asseverations are is sinful and of the Devil So that there is nothing here in the least giving ground to reject all Oaths as sinful but only such as are by Creatures or are needless and superfluous in our ordinary communication And to this same purpose doth Iames speak Chap. 5 12. saying But above all things my brethren swear not how that is to be understood he explaineth in the following words Neither by the heaven neither by the eartâ— neither by any other Oath which is the same with what Christ said and to prevent this sin of rash and profane swearing he addeth as Christ did but let your yea be yea and your nay nay And to confirme all addeth lest ye fall into condemnation looking to the threatning annexed to the third command and thereby giving us to understand that he is but explaining that command and enjoyning no new thing but what was there enjoyned for Iames is very much in his Epistle in pressing the Law and obedience to it which he calleth the perfect Law Iames 1 vers 25. and Royal Law Iames 2 vers 8. But now if he should have urged any thing in these moral duties but what was commanded in the Law he should have condemned the Royal Law as imperfect 3. The mater being thus clear and manifest we need not regard his telliâ—g us that we ought to feigne no exceptions for we faigne none but interpret the words according to the clear and obvious scope which he with the Sociniant must inverte before he make his assertion so much as probable Nor do we as the Reader may see here make use of consequences which yet are allowable and himselfe as we saw above went about to confirme some of his notions yea a special part of their Solemne Worshipe by consequences from Scripture or probabilities as he alleigeth which are obscure and uncertain
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
of God immediatly so made known unto them for the only formal Object of their Faith But withall I say that all others who believed though still the Word and Authority of God was the formal Object of their Faith and ground of their Obedience had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation and of this beside the manifest and unquestionable evidence of the thing it self we have Instances in that same Chapter dar he say that all who beleeved from the beginning that the Worlds were framed by the Word of God c. had this truth revealed unto them by God Immediatly either by Dreames or Vive Voice or the like where readeth he of Revelations Inward and Immediat made to Abel who yet by Faith offered unto God a more excellent Sacrifice than Cain Where readeth he to passe by others of the Inward Immediat Revelations upon which their faith was founded who through faith subdued Kingdomes wrought righteousness stopped the mouthes of lions Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valient in fight turned to flight the armies of the aliens received their dead raised to life againe were tortured not accepting deliverance that they might obtaine a better resurrection had tryal of cruel mockings and scourgings and moreover of bonds and imprisonments who were stoned sawne asunder were tempted were slaine with the sword who wandered about in sheep skins and goat skins being destitute afflicted tormented who wandered in deserts and in mountains and in dens and caves of the earth Where readeth he I say of such Revelations made to all these persons who yet had faith and by faith were they Encouraged Enabled Supported and Carried thorow 24. Bâ—cause he foresaw that some would Object That hence it would follow that there is no formal Object of faith now because the Lord doth not reveal his minde by Angels Dreames and Visions and the like Therefore he taketh notice of this Pag. 14. 15. but his answere is so confused and indistinct that you can hardly know what he would say He will not limite the power and liberty of God Wherein he doth wisely But will he say that God eiâ—her did or now doth reveal the whole Object of faith to all beleevers in suâ—h a manner He distinguisheth betwixt what is substantial and universal in the object of faith and what is circumstantial and accidental And hereby he either speaketh non-sense or destroyeth his owne cause for if the Immediat Revelation by those wayes mentioned was but accidental it cannot be called the formal Object of the faith of all believers He distinguisheth next betwixt what was obnoxious to doubting and what was not But he leaveth us in the mist while he explaineth Neither Then he tels us That these vive voices and dreames c. were the thing which they did believe and not the formal object or ground upon which they belâ—eved I should rather think that the word of Truth or Command which was made known unto them by vive voice or dreame c. was the Material Object not the Formal Object quod as he ignorantly speaketh or the thing which they were to believe and receive and that these dreames c. were but the manner of conveyance both of the material Object and of the Formal He addeth a serious truth viz. That they were not ignorant that the Devil could have formed sounds of words in the aire and delude the external senses by false apparitions and this dayly experience proveth Whereby he confirmeth what we formerly said and giveth us faire warning to take heed and beware of such Delusions I wish he and the rest of the Quakers would carry the impress of this Truth alwayes with them But how then was the formal Object of faith secured He answereth There was a secret testimony of the Spirit in their hearts perâ—wading thâ—m that these voices and visions were really from God But was this secret testimony distinct from that which came alongs with these Divine Voices and Dreames c If not what will he gaine hereby or against whom would he fight if it was distinct than it seemeth God's Immediat speaking by Voices Dreames Visions c. were not so clear and evident in themselves as to Compel Move and Bow the intellect that was well disposed by it's owne evidence and clearness unto an assent and were not so clear and evident as the common principles of natural Truthes are viz. That the whole is more than a part Two contradictories cannot be both true and false which move and bow the Minde to a natural Assent and thus he contradicteth what he said in his Thesis See above § 2. Moreover if the matter was so he must say that there was no more Objective Evidence and Clearness in Gods speaking by Voices Dreames c. than in the Devils speaking so for without this new testimony the Prophets themselves could put no difference betwixt the One and the Other Againe could not the Devil come with a false toaken aâ—d perswade the false Prophets that the voices and visions they had were really from God And may not the Devil do so now especially in such as are given up of God to strong delusions to believe a lie But what would he make of this falshood He would Inferre that this Inward Testimonâ— was the Principal and original Object of their faith A wilde assertion for thâ—s Inward Testimony should rather be called the Principal and Original Cause or thâ— Efficient Cause of faith than the Object of it for its use was according to his owne doctrine not to Declare immediatly the Object of then Faith but to work up their soul and minde to receive and close with the Object which was proposed in these Divine Dreames and Visions as that power which openeth the eyes of the blinde is not the formal Objâ—ct but the efficient Cause of the mans seeing the sun Then he addeth That these expressions The Lord spoke the word of the Lord came or was to such or such an one and the like will not evince that God spoke by audible voices and that he who asserteth it must prove it But we need neither Assert it nor Prove it for it is enough to us if these expressions signifie that singular way whatever it was which the Lord used in communicating his Minde to the Prophets and so a way distinct from that which he used with every individual private and particular Believer The answere to his formal argument with which the closeth this Paragraph may bâ— taken out of what is said and I need not spend time with repeating the same things 25. He cometh § 9. to the maine business the last Proposition viz. That the Object he should meane the formal Object of the faith of the Saints is alwaâ—es the same And thinketh he that any Christian will deny this which yet he must spend words about the proof of
World and why because the word World is frequently taken for Unbeleevers for which he citeth many passages several of which are very impertinent for some speak of the World containing not of the inhabitants as Ioh. 17 15 18. some of the profites and pleasures of the world as Mat. 16 26. 1 Ioh. 2 15. some make no mention of the World as Mat. 18 1â— Ioh. 7.8 26. and 18 19. and 17 20. Others speak of the temptations and other accidents of the world as Gal. 6 14. Iam. 1 27. 2 Pet. 2 20. And then he tels us that the World is here distinguished from beleevers who come in under the word ours and so the speach should be redundaâ—t and superfluous But the full commentary of the word he draweth from this same Epistle Chap. 5 10. where the same Apostle is speaking to the same persons To all which We Answere Notwithstanding that enough was said above to enervate any Argument drawn from hence 1. The word World can prove nothing for it admitteth of so many various acceptations not to mention the world containing signifying sometimes indefinitly men without restrictions or enlairgements Esai 13 11. Ioh. 7 4. Sometimes Many Mat. 18.7 Ioh. 4 42. and 12 19 and 16 8 and 17 21. 1 Cor. 4 9. Revel 13 3. Sometimes a great part of the World Rom. 1 8. and 10 18. Mat. 24 14. and 26 13. Sometimes the Roman Impire Luk. 2 1. Sometimes the wicked and sometimes God's owne scattered up and down the world Psal. 22 27. Ioh. 3 16. and 6 36 51. Rom 4 13. and 11 12 15. 2 Cor. 5 19. Col. 1 6. 2. Nor can the phrase whole world or all the world prove any thing for that also is variously taken and never except once Rom. 3 19. where it is in a necessary matter taken for all and every individual person See Revel 3 10. and 12 9. and 13 3. Col. 1 vers 6. Luk. 2 1. and in other places it doth not denote men 3. It is but rational to suppose that the whole world here denoteth no more than the like expressions elsewhere to wit all nations all flesh all the ends of the earth all the families of the earth c. and we did shew above that these used in the matter whereof we are now speaking could not be taken in their most comprehensive sense otherwayes it would follow that all and every man should have grace and glory see for instance Psal. 22 27. and 72 11. and 93 3. But Peter tels us how such ought to be interpreted Act. 2 17. expounding that universal Ioel 2 18. 4. That there must here be a restriction himself must grant otherwise he must bring-in the Devils and say that Christ is a propitiation for them and not for us only who are men upon earth because the word world in its universal extent will comprehend them also Especially considering how the second place may contribute to strengthen this supposition seing the Devils lye in evil But if he take liberty to restrick it to Men he must not be offended with us for taking the same liberty to restrick it to a certane sort of Men as elsewhere it is restricked to signifie Wicked men so here it may signifie Beleevers or the Elect as the like phrase of all nations importeth Esai 66 18. and 2 2. and elsewhere 5. And that it must be restricked so here is manifest from the very word Propitiation for if it be taken for the actual Application of the benefites of Christs death according to the parallel place Rom. 3 25. where it is said to be by faith then it is manifest that Beleevers only are intended here and indeed the whole discourse is intended for the comfort of Beleevers against incident sinnes and not for the comfort of Others And if it be meaned of Impetration even then there must be a restriction to such as either are or through grace shall be made beleevers for only such as we did shew above are they for whom Christ is a propitiation Shall Christ be looked upon as an Advocate with the Father for the wicked Reprobate In this word propitiation there is an allusion to the cover of the Ark and Mercy seat called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 5. which signified the covering of the Law as a rigide Covenant of works importing Reconciliation and Acceptation with God through Christ the true Propitiation or Mercy seat Rom. 3 25. who propitiated for sinnes Heb. 2 17. and so expiated them for upon tâ—is followeth remission Mat. 26 28. Rom. 3 25. and 5 9. Ephes. 1 7. Col. 1 14. Heb. 9 22. 1 Ioh. 1 7. 1 Pet. 1 2. Revel 1 5. And shall we say that this is common to all the world Or that all this importeth only a Possible Reconciliation and Remission or that it is for such as shall themselves suffer the vengeance of eternal fire for ever Let Quakers beleeve this if they will for my part I cannot 6. Why the Apostle should use this general terme in a restricted sense we formerly gave a reason see § 59. and 60. This Apostle conversing most with Jewes Gal. 2 9. wrote this Epistle unto them as is most probable they having first had the offer made unto them which is hinted in this same Chapter vers 7. And so he useth the word World in a sense which they understood well to wit as importing the Gentiles whom he would hereby insinuate to be now taken-in and no more strangers and forreigners the partition wall being broken down And hereby it appeareth that there is no tautologie in the words when he sayes he is a propitiation for our sinnes who are beleevers of the Jewes but also for the sinnes of the people of God among the Gentiles who are expresly called the world in opposition to the Jewes Rom. 11 15. or of the children of God through the world as Ioh. 11 51 52. where this same Apostle giveth us the plaine meaning of this word 7. As for 1 Ioh. 5 13. It is manifest how impertinent that is to this purpose and if this man will urge it in its latitude he shall make the Apostle contradict himself for the whole World may take in beleevers and whereas he thinks the word world used in one and the same Epistle must necessarily import one and the same thing he sheweth himself a stranger in the Scriptures where several times an antanaclasis or the same word having distinct significations is used not only in the same Book or Epistle but in the same verse pronunced with the same breath as Ioh. 1 vers 10. and 3 vers 6 17. Mat. 8 v. 22. 1 Ioh. 3 v. 16. to name no moe 65. He addeth some testimonies of Antiquity whether of his owne gathering or not I think it not worth the while to search but hereby he would make his Readers beleeve that what be saith was the doctrine of the Church for the first Six hundered yeers and yet the eldest
which he citeth is Ambrose who died An. 397. Because I do not lay much weight upon the Authority of men in this matter and this man for all his faire shew of respect to Antiquity in citing some five or six sentences out of all their writtings within few lines condemneth them all pretending that the Quakers who are but of yesterday very late have only found out the truth hid from so many ages I will not therefore trouble my self to examine the passages adduced by him Only I must tell him that whereas he citeth Augustine he bewrayeth much impudence seing it is sufficiently known to all that are acquainted with his writings that he was of a far other opinion If this man who will not bottome his faith upon the Scriptures of truth will nevertheless be fouling his fingers with these humane writings I pray him read August ad art falso impos ad art 1. De Trinit lib. 13. c. 15 Contr. Faust. Manich. lib. 11. c. 7. Enchirid. ad Laurent Cap. 61. in Psal. 21. in Ioan Tract 53. 110 111. 48. 87. Serm. 41. de verb. Apost decor grat Cap. 11. He citeth Chrysost. in Ioan. Cap. 1. But let him read him in 1 Cor. hom 39. He citeth Scriptor devocatione Gentium lib. 11. Cap. 6. But let him read the same Author lib. 1. c. 3. ult or rather Prosper lib. 1. Cap. 9. lib. 2. Cap. 1. He citeth Prosper ad Gall. Cap. 9. Resp. ad obj Vincent Resp. 1. In both which places he is expresse enough for us Read him also de Ingrat Cap. 9. He citeth Ambros. in Psal. 118. Serm. 8. Let him read the same Author de fid ad Grat. lib. 4. c. 1. in 1 Cor. 15. in Rom 5 He citeth the same Author lib. 2. de Cain Abel Cap 3. Let him read also the same Book Cap. 4. 66. But if this man would have known the judgment of Antiquity he should have gone a little higher And if he please let him consult Euseb. Hist. Eccles. lib. 4. c. 15. where he will finde a letter of the Church of Smirna written concerning the martyrdome of their Pastor Polycarpus and in it these words Christ suffered for the salvation of the whole world of them that shall be saved Iustin. Martyr coetaneus with Polycarp de ver Christ. relig saith Christ is made an oblation for all sinners that are willing to turne and repent And thereafter Our Christ suffered and was crucified he lay not under the curse of the Law but shewed clearly that be only would deliver them that would not fall away c. And againe as the blood of the Passeover delivered them that were saved in Egypt so the blood of Christ shall deliver them that beleeve from death Ireneus who suffered Martyrdom An. 198. lib. 2. c. 39. saith Christ came to save all men by himself all I say that by him are borne againe in God Infants Children Boyes Young men and Old men and lib. 5. Christ in his passion hanging on the crosse alone saveth all men that do not depart from the land of promise that is the faithful continueing in grace to the end Origenes who died An. 254. in Levit. saith the High Priest and advocat Christ prayeth for them only that be the Lord's portion who waite for him without who depart not from the temple where they give themselves to fasting and prayer Ignatius an ancient Martyr Epist. ad Phil. saith He is the Shepherd the Sacrifice the Door of Knowledge by which entered the spouse of Christ for which instead of a dowry he poured out his own bloud that he might redeem her Clemens a most ancient Author of whom mention is made Phil. 4 3 Epist. ad Corinth saith for the love which he i. e. Christ had unto us he gave his blood for us according to his purpose and his flesh for our flesh and his life for our lives Cyprian martyred An. 250. ad Demetrium saith This grace hath Christ communicated subdueing death in the trophee of his crosse redeeming beleevers with the price of his blood Others might be cited who speake more clearly of this matter after Pelagianisme arose and was revived againe by the Semipelagians of whom Prosper in his Epistle to Augustin complaineth saying among other things That they would affirme that our Lord Christ died for whole mankind and that no man at all is excepted from the redemption of his blood because the Sacrament of Gods mercy belongeth to all men Therefore in respect of God life eternal is prepared for all But in respect of freewill it is laid hold on by them that shall willingly and of their owne accord beleeâ—e in God And he addeth this Quaker would do well to advert that they are fallen to the extolling of such graâ—e because they would avoid to confesse that God according to the purpose and counsel of his own will in his secret judgment but in his manifest work maketh one vessel to honour and another to dishonour neither will they assent that the predestinate number of the elect can neither be increased nâ—r diminished Whence we see who have bin the first Patrons of this Quakers doctrine and whose brests he hath sucked He may read also if he will Prospers verses de Ingratis contra Pelagionos Cap. 10. 11. which I need not here set down CHAP. IX Of Universal Salvation Possible 1. AFter a pedantick parad wherein our Quaker discovereth as much Vanity as Ignorance conceiting that he and his party alone are the men of understanding and that wisdome must die with them and supposing that the Opinions which they embrace and which he now broacheth were never known in the world before they whom he calleth Pag. 78.79 a company of poor mechanicks were raised up to declare the same he proceedeth to declare what these new Revelations are which they have received It is not worth the paines to spend words in discovering this mans Ignorance Folly Pride and Pedantry in all his excursions for these appear manifestly in his whole discourse He not only falleth foule upon the worthy Ancients Augustine and Prosper whom yet he cited as favouring Universal Redemption and upon Luther and Calvin but his dear friends the Arminians cannot escape his rode for albeit they asserted Universal Redemption yet because they did not cleare so fully the way how the benefites of this death of Christ were communicated to all as he could have wished they must be censured as a company of Ignorant-Fooles that knew not how to speak consequentâ—ally to their own renent And yet for any thing I see they said little less than he saith himself for we must not think that his errours are as New as his Fond Fanatical Expressions are wherewith he setteth them off The Devil can helpe to the coining of new words and to the framing of a new dress for he is not so little Master of Words and Notions nor is he so little versed