5. Ioel. 3 28. Act. 2 5 17. Exod. 28 15. Revel 13 8. 1 Tim. 4 vers 15. Act. 4 vers 16. 1 King 10 vers 23. 1 Chron. 14 17. 32 23. Esth. 9 2. Luk. 13 17. 1 Cor. 4 17. 1â— 30 51. Col. 3 11. 1 Cor. 14 24. Heb. 8 11. 1 Cor. 9 19. And many moe which might be named There must therefore of necessity be limitations how else shall we expound that Rom. 11 32. to name no moe For God hath concluded them all in unbeleef that he might have mercy upon all And so we must else we shall make odde work interpret those universals according to the subject matter spoken of and the circumstances of the text with other Scriptures contributing to the cleating thereof And we are perswaded that there is nothing neither in this text nor in any other where such particles of Universality are used as to the matter about which we are now speaking to wâ—t concerning the Special Benefites and Saving Favours of God to men that will enforce such an interpretation as will include all without exception as our Adversaries alledge Nay or can rationally constraine us to suppose that Christ died for a Ransome for any except the Elect people â—o God 55. Nay thirdly if this be not admitted but our Adversaries will urge the full force of these particles and the like as the world and all nations they must grant that Saving grace and Salvation is also Universal for then all men without exception must be drawn to Christ Ioh. 12 32. all must savingly know God and be taught of him Ier. 31 34. Heb. 8 11. all must receive grace Ioh. 1 16. See further Esai 12 5. Revel 15 4. Psal. 72 11. 86 9. Esai 2 2. Dan. 7 14. Hag. 2 7. Gal. 3 8. Gen. 18 18. 22.18 26 4. Esa. 25 6. Deut. 28 10. Psal. 97 6. Rom. 11 26. Esa. 40 4. Psal. 29 9. 1 Cor. 12 13. 2 Cor. 3 18. Ephes. 4 13. Luk. 16 16. 1 Thes. 5 5. 1 Cor. 11 4. Psal. 65 2. 22 27. 66 0. Esa. 66 23. Mal. 1.11 Ioh. 6 33. 12 47. Esai 25 8. 1 Cor. 15 22 28. 4 5. Revel 5 13. Mark 11 31. So must they grant on the contrary that all and every mothers son are Wicked and consequâ—ntly must purish for they are also held forth witâ— an Universality Iâ—r 6 â—8 â— 2 Mic. 1 21. Iob. 2 15 16. 5 19. Ioh. 17 9 25. 1. Cor. 1 21. â—sal 14 3. Rom. 3 12. And that God works all sinful actions in his people because he is said to worke all their works Esai 2â— 12. 56. Fourthly it is to be observed That these large Universal particles as they are used when the Lord is to express the great things under the Gospel for no passage can be adduced pointing out an universal extent of the good things of grace unâ—er the Law so they only hold forth the largness of the Kingdom of Christ under the Gospel dispensation which was not to be limited to the bounds of one Nation or to the posterity of one Abraham but was to be extended to all Nations Kinreds Tongues People and Languages indefinitly without any discrimination or distinction And therefore these universals are used the more to enforce the beliefe of this truth and to give it a deeper impression for now under the Gospel Oeconomie the partition wall is taken away Ephes 2 14. and there is now neither Greek nor Iew Circumcision nor Vncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Col. 3 11. Hence the Apostle tels us that he had received grace and Apostleshipe for obedience to the faith among all nations Rom. 1 5. See also Rom. 15 9 10 11 12. So that now the promise made to Abraham that he should be heire of the world Rom. 4 13. is fulfillâ—d yet is not all the world universally so become his Children as that all and every individual person are take in but the Seed scattered through the world for the promise that he should be the heire of the world is through the righteousness of faith Rom. 4 13 16. in this respect was he the Father of many nations vers 17. Gen. 17 5. not of all and every individual person but of the seed in many nations And as I said these general termes are used the more to enforce this truth which the Jewes could hardly receive being so in love with themselves and acted with a deeply rooted prejudice against the Gentiles an evil that cleave long unto the Apostles themselves as is manifest by their questioning of Peter for going-in to Cornelius Act. 11. Hence we read so much of the rage of the Jewes upon this very account Act. 13 45 50. 1 Thes. 2 15 16. But when the Lord was pleased to beare-in this truth with force upon his Apostles and let them see and make known unto them the mystery of his will according to his good pleasure which he had purposed in himself that in the dispensation of the fulness of times he might gather together in one all things in Christ Ephes. 1 9 10. And to make all men see what is the fellowshipe of the mystery which from the beginning of the world hath bin hid in God who created all things by Iesus Christ Ephes. 3 9. Then the Apostles in their writings both to refute the folly of the Jewes and to encourage the Gentiles did use such general expressions as we see and particularly the Apostle Iohn who lived to see wrath overtake the nation of the Jewes and the Gentiles in great numbers brought in but withall to prevent any mistake giveth a rule how to understand these phrases when he saith Ioh. 11 51 52. And this spake he not of himself but being High priest that year he prophecied that Iesus should die for that nation and not for that nation only but that also he should gather together in one the children of God that were scattered abroad 57. There is fiftly another thing considerable here to wit That we must distinguish betwixt the Gospel and the Administration thereof as it answereth to the secret Counsel and Purpose of God and so it is the mean by which the Lord effectuateth the purposed and designed end and as it answereth to the Revealed Will of God and is his Law In the first sense the promises in the Gospel do peculiarly belong unto are made for the Chosen ones the Elect company for whom Grace and Glory is prepared and for whom the Kingdom is appointed In the second sense they are held forth to all to whom the Gospel is preached as encouragements to the doing of that which is duty as upon the other hand the threatnings are held forth to all to move the Elect to duty and to keep them at duty though in the secret purpose of God they be appointed for the Reprobat on whom in end they shall certainly be inflicted In
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
the righteousness of Christ given and imputed to us because insert in Christ and we put him on The question is unto which of these we ought to lean and account our selves justified before God And I saith he wholly think that it is piously and christianly said that we ought tâ— leane to I say lean to as to a firme thing which may uphold us the righteousness of Christ gifted to us and not to grace and holiness inherent So also Pighius de fide Iustificatione may shame this Quaker 15. In the fourth place Pag. 128. For clearing of his meaning he tels us that by this Iustification they do not understand simply good works nay not as done by the holy Spirit But did ever man in his wits understand it so The question is whether good works be the formal cause or the formal objective reason of Justification And this he granted above and asserted with the worst of Papists But he saith with protestants that these are rather the effects of Iustification then the cause This is better said but way then said he lately that by the Second Redemption whereby we are Purified Liberated and Redeemed from tâ—e power of corruption we become justified formally or that that second Redemption was the formal cause of our justification And what will he now have to be the formal cause of our justification Christ formed within us this inward birth produceing righteousness and holiness in us with which the Father is well pleased Ans. But this is only an inward Principle of grace and the sanctification which is defined in the Larger Catechisme as we saw above and by this himself afterward tels us we are parkers of the divine nature and this as Contarenus said with truth belongeth to an Inherent Righteousness and so still he holds with the Tridentine Papists who will have us justified by a Righteousness inherent in us and that in opposition to a Righteousness imputed And when afterward he saith that Bellarmine and others disput against this and other Papists understood it not he should have named the place 2. That God is well pleased with this will say nothing for he is well pleased also with good works that flow from this Principle betwixt which two this Quaker would distinguish in this question He addeth This is to possess whole Christ who is the Lord our righteousness Ier 23 6. and to put on Christ. Ans. Yet this is not to put on the righteousness of Christ in Justification and to be cloathed with his Righteousness in appearing before Justice This is not to make the Lord our righteousness as Ier. 23 6. nor to say with Paul Phil 3 9. and be found in him not having minâ— own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Further he sayes hereby we are made one with him as branches into the vine and we have right to all things which he did and suffered for us so that his obedience righteousness and death is ours Ans. All this is true by faith uniteing us to Christ. But we are not so properly by Christ formed within us for this is a consequent of and in nature though not in time posteriour to our union to Christ by Faith which is brought about in effectual calling and as a consequent of this union followeth also Justification the formal objective reason of which is not either this union or begun sanâ—tification but the Righteousness of Christ or his Obedience and Suffering made over and imputed to the believer by God Seing in these matters he seemeth to be an utter stranger I would advise him to read our Larger Catechisme better if he think not himself too far advanced to turne a catechumene againe What followeth Pag. 128. is but a specimen of the Quakers Spirit in abusing of Scripture with their sensless allegorick glosses and hath no Interest in this queston and therefore I have nothing to do with it 16. He tels us next that though we be not justified for good works yet we are justified in them and they are necessary as causa sine qua non Ans. That good works are called for from Justified persons we acknowledge but what Interest they have in putting us into a state of Justification we see not His giving them an interest of a causa sine qua non contradicteth what he said before for he would have us Justified by Christ formed within and this is antecedent to good works as the tree is unto the fruit And he also said in the preceeding Pag that good works follow Justification as the effects thereof and how then they can come in as a causa sine qua non he must help us by his next to understand and cleare to us how the Effect can be the causa sine qua non of the Cause But this man must have liberty to contradict himself He must also explaine to us what that is to be justified in good works That a man may be in a justified state while doâ—ng good works we understand very well but how otherwayes he can be justified in good works I see not unlesse by Justification he mean not a justification as to state but a justification as to particular actions which is impertinent 17. In the last place he saith that if he and his fraternity held the same opinion about good works that Protestants hold they would easily confess that they were not only not necâ—ssary but that they were noxious Though Protestants assert the necessity of good works in justified persons come to age they assert notwithstanding their noxiousness in Justification that is if they be considered as any part of that Righteousness upon consideration whereof the person is declared just Justified before God or as any part of the formal Objective reason of Justification or as others speak as any part of the formal cause of Justification But what is his ground for they affirme saith he that the best works of saints are corrupted and defiled It is true we say indeed that our best works are not perfect but have ad mixture of dross and of much imperfection but that is not all the cause why we deny such an interest to works in Justification as Papists and he plead for but this Interest we deny to works mainly because it would spoile Christ of the glory of our Justification and of being our Righteousness that is due to him and give man ground of boasting which by Gospel Justification is wholly excluded But do not Quakers say the same of good works we judge saith he the best works done by man intending conformity unto the Law in his owne strength natural power and proper will to be such that is polluted But protestants do not account these properly good works but only materially such as not flowing from a principle of grace and from the Spirit of sanctification What doth he say of these These are pure and
the Law What sayes he to this Argument He grants they are not profitable unto God but yet he saith they are profitable unto us he might adde and to others too and he might say that they are useful to set forth the Glory of God and several things more might he say of this kinde but all is to no purpose as to our present question The second Objection is from Rom. 3 20 21 by the righteousness of the Law shall no flesh be justified c. But he might have cited to this end whole Chapters of that Epistle as also of the Epistle to the Galatians where the Apostle in downe right termes is disputing against the interest of works in the matter of Justification But what replyeth he He saith the Apostle excludes the works of the Law that is such as are done by mans strength and will while he studieth conformity unto the outward letter of the Law which therefore are imperfect but not the works of the Gospel done by the Spirit of grace in the heart according to the inward and Spiritual Law which are therefore pure and perfect Answer 1. This explication of Law works and Gospel works is nakedly proposed to us here without any proof and is an arrow out of Bellarmines quiver all works done by mans meer strength and will without the Grace of God and the help of the Spirit are no good works at all because not performed in the right manner nor flowing from a principle of grace 2. That Gospel works even performed by the Spirit are not pure and perfect as he with Papists say shall be seen in due time 3. The Apostle excludeth all such works which are not that Righteousness of God without the Law which was witnessed to by the Law and the Prophets nor the Righteousness of God which is by faith of Jesus Christ unto all and upon all them that beleeve Rom. 3 21 22 And all such as marre justification freely by grace through the redemption that is in Jesus Christ vers 24 As also all such as darken that declaration of the righteousness of God who must be just when he is the justifier of him which beleeveth in Jesus whereof mention is made vers 25 26. And all such works as give ground of boasting which is only excluded by the Law oâ— Faith vers 27. And all such as are opposite to justification by faith vers 28. 4. Nay Abrahams Davids works which were done by the Spirit are excluded Rom. 4 2 3 6 7 8. He goeth about to confirme this distinction from this that Paul to the Galat. speaketh directly against such as would presse the observation of the legal Ceremonies upon the Christian Gentiles Pag. 145 146. Answ. Though that might be the occasion of Pauls disput it be true that Paul speaketh much and particularlâ— against the ceremonial Law yet he doth not insist upon that hypothesis or branch of the question but taketh occasion thereby to discusse the point in Thesiâ— of all works in general even such as are done in conformity to the moral Law therefore he adduceth Chap. 3 10 12. that passage Deut. 27 26. and Levit. 18 5. which cannot be meaned of the ceremonial Law only and speaketh against all Justification by works which is opposite to Justification by faith Chap. 3 11 12. What he saith afterward of the necessity of good works we stand to in the sense maintained by Our against Papists that is as antecedent adjuncts and dispositions unto glory not as any way meritorious either of Justification or Salvation nor do we approve of the Papists second Justification by works He urgeth againe Tit. 3 5. And thence speaketh thus all grant that such as are saved are Iustified True what more Therefore when he saith he hath saved us he saith also he hath Iustified us Ans. True yet it will not follow that all that is antecedent to Salvation is also antecedent to Justification or that all that is requisite in order to final Salvation is also requisite in order to Justification The Apostle vers 5. presupposing Justification is shewing what way the Lord bringeth about their salvation to wit by washing of regeneration and renewing of the Holy Ghost that he may clear up the first step of the work he speaks to Justification vers 7. that being Iustified by his grace c. and this grace excludeth all works for what is of grace it not of works otherwise grace is no more grace and what is of works is not of grace otherwise works are no more works Rom. 11 6 and to him that worketh is the reward not reckoned of grace but of debt Rom. 4 4. What he saith afterward Pag. 147. of the difference betwixt works done by persons unrenewed and persons regenerated is not much to the matter in hand and tendeth clearly to disparage his own doctrine concerning the Sanctification and Salvation of Heathens And withall I see no ground to take in these last into Justification as he would have us for then as no man is sayed until all these works be ended so also shall no man be justified until he be glorified 42. The third Objection is taken from the impurity of our best works And he answereth with Bellarmine That works done by the Spirit and grace of God that is of persons regenerated are perfect Ans. His meaning must be that they do agree to the Law in all points otherwise a curse attendeth them Deut. 27 26. Gal. 3 10. And if so why did David say Psal. 143 2. and enter not into judgment with thy servant for in thy sight shall no flesh be justified And Ps. 130 3. If thou Lord should mark iniquittes O Lord who shall stand and why doth Iob say Chap. 9 15. whom if I were righteous yet would I not answere And why saith the church Esai 64 6. all our righteousneses are as filthy rags which though some cited by this man not regarding the interpretation of Bertius the Arminian think doth not immediatly prove that there is no merite in our works as not being spoken of all mankinde yet doth abundantly evidence that the penitent church considering her best wayes saw much defilement in them that might make the Lord abhorre them as filthy rags and persons in a penitent frame use to get a better sight of sin and of their wayes than others have or themselves formerly had His saying that hereby is not meant these works that Christ worketh in us but the works which we ourselves do in our owne strength Is vaine for such as are done in our owne strength cannot be called Righteousness But then sayes he it would follow that all holiness must be cast away as filthy rags So they must be cast away in the matter of Justification for we must not found our hope of acceptance with God and Justification before him on these but it will not follow that they must be laid aside in our practice and not be studied and endeavoured to God's
him is the love of God truely and really and not feignedly or by mere profession See Beza on the place As also 1 Ioh. 4 12. where the word hath the same import And the ground is clear because obedience to God's command must flow from love and love to God and our neighbours is the summe of all the commands Hence love is the fulfilling of the Law Rom. 13 10. So Iames 3 2. the same is a perfect man who showeth by bridling his tongue that he offends not in word that he is a real Christian For the Apostle is here in the first verse meaning men like our Quakers of a supercilious spirit masterly quarreling with and superciliously inveighing against all though it be a certain truth that we offend all in many things And therefore he saith to such that if they would shew themselves good and excellent Christians who are so ready to be masters in their reprehensions of others they would first bridle their owne tongues I wish Quakers would learne this See Calv. on the place 3. They may be called Perfect in regard of the Uprightness Sincerity Honesty godly Simplicity and Singleness that is in their way thus the word frequently signifieth as we saw above and is rendered bâ— the Dutch and in the margine of our Bibles Vpright Gen. 6 9. 17 1 Deut. 18 13. Iob 2 3. and in several places it is rendered so in the text Ps. 18 23 25. 2 Sam. 22 vers 24 26. Iob 1 vers 1 8. 12 4. Psal. 19 v. 13. 37 18 37 and elsewhere Hence oft Perfect and upright are joined together as Iob 1 1 8. 2 2. 4 They may be and are called Perfect in regaird of Perfection of Parts as being compleet and wanting nothing of the integral parts of Christianity thus a childe may be called a perfect man as having all the Essential and Integral parts of a man though but in their infant and tender grouth The saints are thus perfect as having the Spirit and thereby the seeds and beginnings of all grace In regeneration the whole man is changed so that he is new borne a new creature sanctified wholly in Minde Heart Spirit Affections Conscience Memory and Body though but in a small degree and measure See 1 Thes. 5 23. 5. They may be called Perfect because Respecting all the commands of God Ps. 119 6. and yeelding impartial obedience through the grace of God unto all God's precepts waving none 6. In that their good works have all the Essential Parts requisite as proceeding from a right principle done for a right end c. though not in the degree called for by the Law 7. They may be called Perfect in regard that the state whereinto they are is a state that certainly tendeth to perfection they are advancing thereunto and shall certainly reach that top of perfection in end which they look for and strive to attaine Ephes. 4 13. Phil 3 15. For as the several lusts of the body of death are more more weakened and mortified dayly so they are more and more quickened and strengthened in all saving graces Rom. 6 6 14. Gal. 5 14. Rom. 8 13. Ephes. 3 16 17 18 19. And so are perfecting holiness in the fear of God 2 Cor. 7 1. and advanceing Phil. 3 12 13 14. 8. They may be called Perfect Comparatively in respect of others who are yet lying in nature And they may be so called in comparison of what sometimes they were themselves while Blinde Ignorant Dead and Lifeless lying in the state of nature which is indeed a fearful state of imperfection misery and woe 9. So in respect of young believers weak in knowledge and babes in Christ Others who are further avanced may be and are called Perfect as having attained an higher degree and measure of grouth in grace Thus Beza thinketh the word is taken Phil. 3 15. 1 Cor. 2 6. And it is clearly so taken 1 Cor. 14 20. Heb. 5 14. Ephes. 4 13. where each hath his owne stature according to the measure of the gift of Christ vers 7. Rom. 12 3 6. and its meaning and import we may see 1 Cor. 3 1. where such an one is only called spiritual 1 Cor. 13 11. where such is called a man 10. Why may they not also be called perfect in regard of Justification seing the Righteousness wherewith they are cloathed which is imputed unto them upon the account of which thâ—y are justified is a Perfect Righteousness being the Rghteousness of Jesus Christ And seing the sentence pronunced upon them to wit of Absolution in their Justification shall never be recalled they brought againe into Condemnation Rom 8 1. As also seing the state they are brought into thereby is an unchangeable state so that once in a justified state alwayes in a justified state 7. But all this will not satisfie our Quakers who with Familists Antinomians and Libertines will have this to be the privilege of all Christians after their Mode that they be as Perfect as Adam was in the state of innocency free of all sin and from yeelding to Temptation or Corruption and this taketh-in much if not a Perfection of parts and degrees Now to assert this Perfection which even Papists are ashamed of and to assert this as common to all them in whom this new birth is fully produced as it must be in all Justified and Sanctified Persons according to his owne principles is false and dangerous For 1. There are in Christ's house diverse syzes and degrees of persons some babes 1 Cor. 3 1. Heb. 5 13. or children or little children 1 Ioh. 2 12 13. and others young men and old men or Fathers 1 Ioh. 2 13 14. 2. Christians are exhorted to grow in grace and in the knowledge of Iesus Christ 2 Pet. 3. last and to put off the old man which is corrupt according to deceitful lusts and to put on the new man Epes 4 22 23 24. And to mortifie their members which are upon the earth Col. 3 5. But to cry up this perfection is to render all Gospel commanâ—s useless whereof we have abundance in the Epistles 3. This takes away the exercise of Repentance for where there is no sin there can be no sense of nor sorrow for sin and the exercise of Faith in running to the fountain for washing and the exercise of Prayer in seeking grace to withstand Temptations to strive against Corruption in seeking for pardon in the bloud of Christ. And 4. So this maketh these petitions in the Lords prayer useless forgive us our sins and lead us not into temptation but deliver us from evil 5. This saith that either beleevers are fully freed from an indwelling body of death contrary to Rom. 7 11 17 18 23 24. or that the motions of this body of death are not sin or sinful contrary to Rom. 7 5 7 8 15. Gal. 5 v. 17. Iam. 1 ver 14 15. 6 This tendeth to foment Pride and Security
sandy ground as Mr Rutherfoord witnesseth in his Spiritual Antichrist P. 19. Richard Farnworth said to Mr Stalham as he reporteth Pag. 3. of his forecited book That the Scriptures are the word of God and eternal life as thou wouldest have them thou canst not prove nor all the Magicians to help thee So P. 43. he tels us that one of them in a sheet called Christ exalted c. P. 4. had these words He Christ is the word and the Scripture is not He is the light and the Scripture is not He is the Rule and Guide and Teacher and Iudge and the Scripture is not but a Declaration of Him to be so By which and the like we may see how low an account they have of the Scriptures And how fond and absurd this is to debase the Scriptures under a pretence of exalting of Christ who seeth not Seing the Lord spoke in and by the Prophets unto the Fathers and spoke by the Mouth of the holy Prophets Heb. 1 1. Luk. 1 70. And the word of the Lord came unto them as unto Ieremiah Chap. 1 2 4. 2 1. 14 1. 29 30. unto Ezechiel Chap. 1 3. 3 16. to Hosea Chap. 1 1. to Ioel Chap. 1 1. to Ionah Ch. 1 1. 3 1. to Micab Ch. 1 1. to Zephania Chap. 1 1. to Zechariah Chap. 1 1. 7 4. 8 1. and by Haggai Chap. 1 1. And they declared what they spoke as the word of the Lord and the Lord owned it as His word See moreover 2 Chron. 36 21. Micah 4 4. Act. 28 25. Esai 1 20. Deut. 30 8 Num. 25.5 Ier. 23 28. and the like And seing the Scriptures containe nothing but a Revelation of the will and good pleasure of God it is manifest and clear that they are the Word of God and should bear that title To speak nothing of the Law which the Lord spoke and gave himself immediatly from mount Sinai what he inspired the Prophets to deliver and spoke himself in and by them and moved them infallibly in the very writing thereof cannot but be the Word of God That word which was given by immediat divine Inspiration cannot but beare the name of the Word of God Nay this name is expresly given unto the Scriptures for Mark 7. what is called the commandement of God vers 8. spoken and written by Moses vers 10. is called the Word of God vers 13. The roll written by Baruch Ier. 36 from the mouth of â—eremiah vers 4. is called the words of the Lord vers 6. The sword of the Spirit which is a piece of the Spiritual armour of Christian souldiers wherewith they resist the devil as Christ their Captane did Mat 4 4 7 10. with an it is written see also Mat. 22 31 32. is called the Word of God Ephes. 6 17. I shall not urge that place Heb. 4 12. because it seemeth more to be spoken of Christ than of the Scriptures though several take it as meaned of the Scriptures But that equivalent Expression of the Word of Christ Col. 3 16. may confirme us in this Truth as also that equivalent Expression the Oracles of God Rom. 3 2. and that the sincere milk of the word 1 Pet. 2 2. and that the word of the Lord 1 Pet. 1 2â— what else can the Psalmist's speaking to God and manifesting his affection to his word useing this expression Thy word above thirtie times Psal. 119. import but that the Scriptures are and are to be called the Word of God So these equipollent Expressions have the same import The word which I command you Deut. 4 2. I have written to him the great things of my law Hos. 8 12. when the Spirit of the Lord speaking of the Scriptures useth these expressions well spoke the Holy Ghost saying Act. 28 25 26. As the Holy Ghost saith Heb. 3 7. He spoke in a certane Place Heb. 4 4. He said in David vers 7. See Heb. 5 6. Exod. 20 1. Deut. â— 6. Heb. 13 5. Gal. 3 16. Rom. 10 21. 15 10. 1 Cor. 9 10. Others of this kinde might be cited If this man be of another judgment herein he should clearly express himself howbeit he thereby dissatisfie some of his Brethren But instead of this in his Apology P. 36. he alleigeth that we but calumniate them and speaking in the name of all the rest he saith they account them the most excellent writings in the world but how will he make this agree with their sayings formerly cited and afterward to be adduced He would do well to endeavour some reconciliation but I see not how he can do it 3. As for us we assert that no Prophecie of the Scripture is of any private interpretation For they were not conceived by the mindes nor framed and formed by the Understandings and Reasonings of men nor were they the product of their Study Paines as other books are of their Authors assisted by the Spirit of God Howbeit the penmen of the Scriptures studied the writtings of others as Daniel did understand by books Dan. 9 2. and David was much in the meditation and study of the Law yea they searched and made narrow enquiry after the meaning of what was spoken and delivered by themselves so far as concerned their own faith and Practice as Peter tels us 1 Pet. 1 10 11. yet the work of delivering the Scriptures by Word and Write was not the result of their studious Labour wherein their Mindes Judgments and Memories were exercised and busied nor did these Scriptures proceed from private phancied Revelations and Enthusiasmes they were not the issue of mens Dreams Imaginations Conceptions of fancie or self-Afflation because no way of private Interpretation or Revelation but on the contrary holy men of God spoke as they were not only determined but moved by the Holy Ghost and that in contradistinction both from the acts of mens Phancy and Imagination and the acts of their Will 2 Pet. 1 20 21. The Holy Ghost did Immediatly and Extraordinarily dictat what was written Matter and Expressions as well such things as they had Seen Heard Read Studied and Known before as these they were Ignorant of or had forgotten Hence it is that the Lord spoke in the Prophets by the mouth of the holy Prophets and his word came unto them and by them see Heb. 1 2. Mark 14 36. Heb. 3 7. 9 8. 10 15. Luk. 1 v. 70. 2 King 10 10. 21 10. 2 Sam. 23 2 3. and hence it is that this very word of Prophecy or Prophetical word coming thus unto the Prophets the holy men of God when it was to become a Prophecie of write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was also committed to write through the Spâ—cial acting of the Spirit singularly movâ—ng these Amanuenses hence the Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Inspiration of God 2 Tim. 3 16. on which place the words of Corn a
47. of his works saith as Mr Hicks citeth him Dial. 3. Pag. 58 59. That is no command to me which is a command to another neither did any of the saints act by a command that was given to another And againe Such as go to duty by imitation from the letter which was commands to others their sacrifice is an abomination to the Lord. And againe Pag. 105. he hence inferreth that they who take up a command from the Scriptures are in the witchcraft This is a sufficient proof And that that inference of his Brethren is naught we shall shew afterward 10. In the following words of his Thesis he cometh nearer to that which is the core of the whole of his designe which is to set up Immediat Revelations and Enthusiasmes as the ground and adequate Rule of Faith and Manners and to lay aside the Scripturâ—s as incompetent thereunto for he tels us that the Scriptures are only a Declaration of the Fountaine and not the Fountaine it self and thence inferreth that therefore they are not to be accounted the Principal Original of all Truth and Knowledge nor the adequate primary Rule of Faith and Manners But what ridiculous folly is this did ever man dream that the Scriptures were God or the Spirit of God So he reasoneth as if one should say The acts of Parliament or the Lawes made by the Supream Legislator of a Kingdom or Common wealth are but only declarations of the minde of the Law-givers and not the Law-makers themselves therefore they are not the principal Original of civility or municipality nor the adequate and primary Rule of government And who would not smile at this The Jewes when they heard the law given by God upon mount Siâ—ai might have said likewise This Law is not God himself nor the fountaine it self but only a Declaration of the Fountaine and therefore cannot be accounted our adequate and primary Rule of Faith and Manners but we must look after something else as our Adequate and Primary Rule â—ut I wonder that the man doth not observe that this manner of argueing maketh nothing for his maine designe for he will not I suppose say though others speak little less that the Revelations which he pretendeth unto or the light within which he would have regarded as the Rule is God himself or the Fountaine and principal Original it self of all Truth and Knowledge but only at most a Beame of Light and Truth streaming out from the Fountaine And so the question will only come to this whether the Revelations or Light within which he cryeth up or the Scriptures of Truth which we plead for be the Adequate and Principal Rule of Faith and Manners And if he speak any thing to this question in his Apology we shall examine it One thing I would say here viz. That this Prime Principal Original of all Truth and Knowledge is no Rule of Faith and Manners to us let be the Adequate and Primary Rule being considered in it self but only as declared and manifested to us in manner of a Law whether written and made legible upon the Nature of Man and his Relation to the Creator and to the rest of the creatures or imprinted upon the Minde of Man or delivered by Vive Voice as on mount Sinai or by writing as in the Scriptures God's being the Fountaine and prime Original of all Truth c. did lay no bands on Adam to forbear to eat of the tree of knowledge of good and evil but there was an express Command given and Law made thereanent God is in Himself and from all Eternity was the prime Fountain and Original of all Truth and Knowledge yet was not that a Law or Rule for a Law or Rule is a relative thing and supposeth Subjects to be Ruled and Governed thereby which were not in being from eternity 11. He talketh further at the same rate of absurdity granting that the Scriptures are and may be accounted a secondary Rule subordinate to the Spirit from whom they derive all their excellency and Certainty But what meaneth he by a Secondary Subordinate Rule This would import that the Testimony of the Spirit which he and others of his perswasion do pretend unto and plead for is a Rule above the Scriptures But how can the Testimony of the Spirit which they say they receive be preferred unto the Testimony of the Scriptures seing by his owne confession the Scriptures were written by a divine Afflatus Is the Spirits speaking unto them more an Afflatus and so a more Primary Rule than the Spirits speaking in the Scriptures This cannot be for sure the Scriptures or Verity declared therein or the Declaration of Gods minde thereby expressed is as Immediat an Emanation from the Prime Original Truth as any which they can receive for the holy Men of God were as Really and as Immediatly Inspired by the Spirit in Speaking Dictating and Writing the Scriptures we are not here speaking of transumpts or of translations as they can suppose themselves to be if not more And so all the difference is that the Inspiration which they receive is to them Immediate but the Inspiration in the Scriptures is but Mediate to us yet sure when they come to dictate their Inspirations to others the case cannot much differ And further we are taught that the Inspirations and Revelations which the Holy-men of God who were his Penmen in writing the Scriptures did receive were not for themselves for the Lord spoke by them or in them to the Fathers Heb. 1 â— And Peter tels us 1 Pet. 1 10 12. that the Prophets when they prophecied of the grace that should come had it revealed unto them that not unto themselves but unto us they did Minister the thingâ— which are now reported It is confessed that the Scriptures were given out by the Infallible Inspiration of the Spirit and that they were given for a Rule and Paul tels us 2 Tim. 3 16 17. that they are able to make us wise unto Salvation to make the man of God perfect throughly fournished unto all good works whence it is manifeâ—t that they are a Sure and Alsufficient Rule and therefore Compleat and Adequate as to what we are to Know and Beleeve in reference to Eternal Salvation But as for their Revelations and Inspirations whatever they make of them we are concerned to enquire whence they come and whither they go eâ—pecially seing they are set up cheek by chole with the Scriptures yea and preferred thereto Nay when the Scriptures command us not to beleeve every Spirit but to try the Spirits whether they are of God because many false Prophets are gone out into the world 1 Ioh. 4 â— I judge it the saifest course both for them and us to examine these supposed Inspirations And howbeit they may imagine that the Inspirations which they have now and then received or are receiving are undoubtedly Divine Yet because the false Prophets whereof Iohn speaketh might have imagined the same
this that which at best is but of private interpretation that is an Issue of mens Fancies private Conceits and Enthusiasmes if not Satanical Illapses and Delusions This is also plaine from 1 Cor. 4 6. above what is written which implyeth that what is written is sufficient and full as also from Act. 20 27 35 comp with Act. 26 22 23. 27. These and what formerly hath been mentioned to this end and purpose this man thinketh good to overlook as if he had never heard of them We shall now try what he saith to others and First that plaine Testimony Esa. 8 20. to the Law and to the testimony if they speak not according to this word it is because there is no light in them Whence we see that whoever they be that come to us pretending a divine Commission we must try what they say by this word which is called the Law and the Testimony and if they speak not according to it let their pretensions be never so high they are to be rejected as dark and as coming from darkness So that the Law and the Testimony is the Supreme Râ—le To this he saith we have not proven that by the Law and Testimony is meaned the Scriptures As if any that ever read the Bible could be ignorant what is all along meaned by these words But granting this he hath another reserve viz. That the Law was in a more special manner given to the jewes and more principally than to us And hence forsooth he will retort the Argument against us thus Seing they who were under the Old Covenant were to try all by the outward Law we who are under the new Covenant are to try all by the word of faith which is within us And thus the man rants in his reaving contradicting what was the great pillar of his discourse upon the preceeding Thesis and making differences without ground as we lately manifested and with all destroying by his owne expressions what he mainly intendeth For the Word of Faith that he speaketh of is distinct from Immediat Revelations and these words which he eyeth cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then Hereby also he proveth more than he ought for if this Argument hold the Scriptures shall not be so much as a Lesse Principal and Subordinat Rule which yet he granted it to be or he must say the case is so altered under the New Testament that what was a Principal Rule then is now only subordinat but whence will this be Evinced And will it not hence appear probable that what is now Principal to us was Less Principal to them that is the Immemediat Testimony of the Spirit Let the man rid his feet here if he can as for the 70 Version we have nothing to do with it if he will lay any weight upon such a corrupt Version he should not challenge other versions that agree better with the Original But I wonder how the Man can think that that Version which saith the law was given for an help shoulâ— confirme his Opinion which is that the Law was given them as a Principal Rule even above the Spirits Revelations 27. Another argument to prove the Scriptures our supream Rule is usually taken from Christs saying to the Jewes Ioh. 5 39 search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me Where Câ—râ—st referreth them to the Scriptures that word of God which should have been abideing in them verse 38. as to a Rule whereby he was content that his doctrine should be tryed and judged and if even Christs Doctrines should be tryed by the Scriptures who will think it unreasonable that private Enthusiasmes should be so tryed and who can then deny this privilege of the Scripture to be our Rule what saith he to this passage He imagineth that Christ reproveth them for having too great a veneration for the Scriptures Quite contrare to vers 38 46 47. and to the very word of command search the Scriptures and to his owne Concession granting that it was their Principal Rule It is laid to their charge that they would not come to Christ and one Reason of their Unbeleefe is given viz. that they did not search the Scriptures which did testifie of Him that notwithstanding they professed acknowledged that the Scriptures pointed out the way to eternal life But againe he tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search is by some taken to be in the Indicative mode and not in the Imperative Which forgery of Papists the cohesion and scope of the words doth abunâ—antly redargue and Tolet and Maldonat both confesse that Chrysostome Theoph. August and all weighty Authors except Cyril understand it imperatively To â—â—is passage of Christs here we might adde others where he confirmeth his doctrine by the Scriptures elsewhere cited and the following verses where he tels them that Moses by his writings should accuse them that their not beleeving of Moses's writings was a cause why they did not beleeve Christs words verse 45 46 47. we might adde also Paul and other Apostles proving their doctrine from the Scriptures and Paul's affirming that he spoke nothing but what Moses the Prophets said But these and the like have been cited already let us take notice but of what the Apostle Iames speaketh concerning this He accounts the Word of Truth that by which we are begotten Chap. 1 18. and Would have us doers of it and not hearers only otherwise we shall but deceive our selves vers 2â— 23. and then vers 25. calleth it the Perfect Law of liberty wherein we continueing and being not forgetful hearers but doers of the work we shall be blessed in our deed So Chap. 2 8. He calleth it the Royal law according to the Scriptures which say we should Love our Nieghbour as our selves and if we do otherwise we commit sin and are convinced of the Law as transgressours and vers 10 11. he sheweth us that by the Law he meaneth the decalogue See also Chap. 4 11 12 28. Another passage of Scripture confirming our point is Act. 17 11. where it is spoken to the commendation of the Beroans that they searched the Scriptures to see if Pauls doctrine did accord therewith which clearly expressed the Scriptures to be that Rule by which even the sayings of such as pretend Immediat Revelations ought to bâ— tryed though he thinketh that hence it will not follow that they are our Only and Supream Rule But he thinketh best to chant over againe his old Song viz. That these were Jewes to whom the Law and the Prophets were a Rule in a more special manner The uselesness of which Evasion hath been showne And further he must grant that these Christians were under the New Testament or Covenant and so cannot say that it is the Priviledge of Christians under the New Testament to be from under
therein Psal. 111 2. which speak out God's minde as to circumstantial individual actions There are many General Rules which must be applied by Christian Wisdome Prudence and Discretion according to exemplary instances registrated in Scripture so that a person walking in the Light of the Lord and hanging upon Him singly for Light to understand the Rule and Wisdome to regulate his individual Actions thereunto shall see and be convinced of the Perfection of the Law of God and abhore the thoughts of tempting of God by looking for or asking New and Immediat Revelations yea and if any thing should occurre that by reason of its unusualness should seem to be some what extraordinarie and have some farr-resemblance unto that which some would call a Revelation will not rest till their Obedience be bottomed upon the unerring Rule and look upon such unusual manifestations as Confirmations rather than Grounds for their Faith and Obedience And in this the Lord may think good to consult the weakness of such well meaning persons who cannot see that in the Rule of the Scriptures as particularly applicable to their case which Others more mighty in the Scriptures and of more spiritual sharpnesse would easily discover All which tendeth to the Confirmation of the Fulness and Perfection of the Rule and no way to the crying-up and owneing of Inward and Immediat Revelations to the disparagment of the Law of the Lord which is Perfect Matters than being thus the Scripture-Rule able to regulate as a Rule when studied and wisely improven in all the particulars by him mentioned as might be showne Nay more might by shown that the Scripture can sufficiently Regulat the Christian deportment of every servant maide as to the very sweeping of the house how much more shall it be sufficient to Regulat a Minister the Man of God as to all his Deportment in the house of God What needs more to shame this effronted man than to recommend to his serious thoughts if he will do this upon my Recommendation without a new and distinct Revelation the study of these words of Paul already cited 2 Tim. 3 16 1 All Scripture is given by Inspiration of God and is profitable c. that the man of God may be perfect perfected or thorowly furnished to all good works If this be true and I doubt he hath the forehead yet to say otherwayes he may see Paul here answering all his Instances and telling him that his Allegations are not true And if he will not beleeve Paul immediatly Inspired it were unreasonable in us to expect that our more particular confronting his alleiged Instances out of Scripture should prevaile with him and as for Others who rest satisfied with the Testimony of the Apostle it were needless for us upon this light occasion to digresse further unto a scriptural discovery of these things Thus then we might have dismissed him But for further satisfaction to the Reader we shall goe on and see what he saith more 32. He tels us very honestly that Paul saith 1 Cor. 12. that every member must have its owne place in the Church and consequently their Church must be a monster that hath no distinct members every member must performe its owne function or else cause a schisme in the body and againe That the Lord will have each of his servants do the work which he putteth him to Which who can deny but Quakers who counteract this as is and shall be abundantly showne I know not and againe to the former purpose he citeth Rom 12. And we thank him for it But with all he addeth that no Scripture can tell him whether he should attend exhâ—rtation or Prophecy or ministry or doctrine And this is very true for he is no Church Officer of whom the Apostle there speaketh and having none of those gifts of Office he hath nothing to do with the Work peculiar to these Offices But others whom the Lord according to the Order established in His house whereunto this man is both a stranger and an enemy hath called to Prophecy and Teaching or Exhorting should wait upon it and performe their work according to the proportion of faith and such as are called to Ministry and to Giving should wait upon it and do it with simplicity cheerfulnesse and these who are called to Rule should do it with diligence Could not the man read this in the text But he would say The Scriptures say not that Iohn Iames or Peter should take on this or that Office Nor say I is this required of a Rule as such But how Iames Iohn or Peter shall know by the Scriptures that God calleth them to this or that imployment I have showne above 33 But the weightiest point of all is Pag. 41.42 That the Scriptures cannot give a man any certainty that he is in the faith and an heire of Salvaton And as for me if the Scriptures give not full Certainty in full measure heaped up and running over so farr as is competent to a Rule to do I shall despaire thereof What are there no marks given in Scripture whereby this may be known Yes sayes he But who shall perswade me that I have those marks that I beleeve that I obey c. Is this man in his wits that thinketh this should be done by a Rule Thinks he the Lawes of the land must say that Robert Barclay is a Quaker or that this or that man hath broken this or that Law If Robert Barclay had murthered a man and were impannelled thereupon would he think it a defence good enough in Law to say that in all the Acts of Parliament nay nor in all the Bible too it cannot be read that I Robert Barclay have murthered such a person Therefore tâ—e inference that I must die is founded upon no Law What shall a rational man think of this ridiculous Folly What doth he next He citeth our Confession of faith Chap. 18. Sect. 2. shewing how Assurance is had to which I heartily subscribe for as I shall be loath with this ignorant Man to confound the work proper to the Spirit of God with that which is proper to the Rule of the Scriptures so I shall be loath to decry the Scriptures and rob them of their due as this man doth under a pretext of setting up the Spirit or to deny to the Spirit of God any of his gracious works in the souls of his owne whatever this man think under a pretext of maintainâ—ng the Scriptures Perfection I only here assert and maintaine the Scriptures Perfection as a Rule granting to the Spirit with all cheerfulness and readiness of soul all that work which the Scriptures teach me to do and therefore I grant that the Spirit beareth witness with our Spirits that we are the children of God Rom. 8 16. and what can be rationally deduced from 1 Ioh. 4 13. 5 6. which he citeth I know that it is the Spirit that causeth us know the things that are
proof Doth he take us all for credulous Quakers 22. But what can be this mans designe in all this It is indeed a most desperat designe for it is no lesse upon the matter than to Overturne the whole Gospel of the grace of God why so You will say Because as we will see more fully afterward his maine designe in this is to Evince that all the good that is found or heard of to have been or yet to be among Heathens Turks or Barbarians who never heard of the Gospel or of Christ revealed therein was as much of the Grace of God in Christ and the fruit of Christ's merite and intercession and the Blessing of the New Coveâ—ant of Grace as the Holiness of such as are united by faith unto Christ. and crucified with Him and have Him living and working in them by his Spirit So that if we come the length of some Heathens who have walked more closely to the Principles of Nature than others and have bin more Moral as to some things in their outward carriage than the common rabble of Men we have attained the Gospel Holiness and Sanctification at least as to kinde which these men intend and to that measure thereof which will ensure our Salvation Now what a desperat designe this is to bring us no further length than to polished Heathenisme let every Christian judge and see if the title of my book be not true that Quakerisme is the path way to Paganisme But the sequel will more confirme this 23. For further manifesting of this wickedness let us consider what he sayeth further Pag. 56. toward the end He bringeth-in this Objection That the Apostle sayeth Rom. 2 14. that the Gentiles who had not the Law did by nature the things contained in the Law the meaning of which words as we adduce them is not to prove as he falsely here insinuateth and expresseth that such by nature can do that which is good and acceptable in the sight of God but to prove as shall be made manifest afterward That there are some Notions of God and of Moral honesty as relicques of that noble image of God with which man was endued at the beginning left in corrupt man whereby he through the dim light of nature may see something of the Law of nature pointing out his duty to God to man and to himself and may do upon the matter something of that which the Law of nature requireth and yet when he hath improven Nature to its yondmost shall never do that which is well pleasing in the sight of God who since the fall only accepteth of that which is done in the strength and grace of Jesus Christ and by one reconciled unto Him in and through Christ. Let us now see what he Answereth This nature sayeth he neither may nor can be understood of mans proper nature which is corrupt and fallen but of spiritual nature which proceeds from the seed of God as he hath received a new visitation of divine love and is thereby quickened For answere I would know whether he understandeth this Spiritual Nature of that which is common to all the Gentiles or of that which was peculiar to some If he understand that which is common to all then according to his divinity every heathen let be every Christian hath this Spiritual Nature and Seed of God in him and what good they do in Natural or Moral actions proceeth from this seed of God and spiritual nature And consequently the thoughts of their heart concerning the being of God which is good because true and according to the Law writen in every mans heart must flow from this Principle and from no other and so the devils who beleeve that there is a God Iam. 2 19. must be partaker of this Spiritual Nature and Seed of God Observe Reader whither this Mans Religion will bring us and what the Grace of God and that Spiritual Nature is which this man would lead us unto Even that which is common to devils If he meane that which is peculiar to some I would enquire who these some are Doth he meane the Gentiles who were converted by the Gospel and become Christians These we grant have a spiritual Nature but sure the Apostle is not speaking of such as the whole scope of his discourse cleareth If he understand this of the Heathens who did better improve the light of nature than others we know no spiritual Nature that such have for all their advancement in Nature because they are yet out of Christ whose members only are made partakers of this new spiritual Nature according to that Gospel which we hope to be saved by And his contrary opinion confirmeth us of their anti-evangelick Principles and paganish designe 24. He addeth a reason from vers 15. where the Apostle saith that they shew the work of the Law written in their hearts and this says he the Scripture witneseth to be a great part of the dispensation of the New Covenant Wherein the Man who would faine make us beleeve he had no fellowshipe with the Socinians joineth with Smalcius the Socinian writing against Frantzius disp S Pag. 419. who upon this same ground alledgeth that Paul speaketh here of Gentiles who were under the New Covenant and not of such who lived before Christ came while as it is manifest from vers 10. that Paul is speaking of the Gentiles in the general in opposition to the Jewes who made their boast of the Law and is hereby shewing that they will be without excuse in the day of judgment of which he speaketh vers 16. howbeit they wanted that Law which the Jewes had because they had the Law of nature which they transgressed ingraven in their mindes and consciences as he further cleareth by their consciences bearing witness and their thoughts accusing or excusing c. 2. Where read we that any do by nature the things declared in the New Covenant 3. How can such as are under the New Covenant be said to be without a Law as these here 4. Is not the New Covenant alwayes opposed to the Law See Gal. 2 16. Rom. 3 27 28. and several other places 5. How can such as are under and within the New Covenant be said to sin and to perish without Law as here vers 12â— 6. How can such as are under the New Covenant be a Law unto themselves as here 7. Where in all the Scripture is the matter of the New Covenant called the work of the Law He would do well if he thought good to consult Calvin Pareus and other Commentators on the place 8. This Man told us above homologating with the Socinians that the New Covenant had no place under the Law and yet even then we hear of the Law in hearts Psal. 40 9 37 31. Esa. 51 7. 9. Had not Adam even after the fall the Law in some measure fixed and written in his hâ—aâ—t when his conscience accused him of his transgression and he did run to hide
because he saith it and so there is an end When the Apostle saith Phil. 1 v. 28. And in nothing terrified by your adversaries which is to you an evident toaken of salvation he pointed at something which might be looked upon as a ground for hope of glory must we also leane to that in justification After some lines wherein after his usual manner he must extravage he saith And such as feel Christ after this manner raised and reigning in them have a true ground of hope to beleeve that they are justified Which is very true because these works of Christ are inseparable fruites and effects of Justification After some few words againe to no purpose he tels us that Borhaeus Claudius Albericus Inuncunanus Essius three whose books I never saw and whose names I never heard before I read this Quakers book are for Justification by this Revelation And he calleth them Protestants but if so I have read of some Papists more sound then they are if their meaning be one and the same with this Quakers And finally he citeth some words of Mr. Baxters Aphorismes But he cannot be ignorant that Mr Baxters notions in this particular are little satisfying beside that Mr Baxter himself will have none citeing that book as expressing his plaine and full meaning And if he would put the mater to the issue of tryal by humane testimony we should give him Twenty for one 38. Now followeth his Third proposition wherein he asserteth two things first That good works seing they naturally proceed from this birth as heat from the fire are absolutely necessary unto justification as a causa sine qua non in which we are justified and without which we cannot be justified Secondly That such good works are pure and perfect These he cometh to prove Pag. 144. c. And they would appear to be a contradiction for seing good works are the fruites of this birth and by the birth we are justified good works must follow justification and so cannot be a cause no not a causa sine qua non for even a causa sine qua non must be before the effect Againe what is that to say in which we are justified Is the meaning only that these works are approven of God we upon the account of them so farr as they are done according to a Gospel rule What will this say for justification of State whereof we are here speaking finally How can it be said that without good works we cannot be justified seing we are justified by the Birth and the Birth is but the cause of good works and so it hath been said that good works are the Effects and Consequences of Justification This would suspend justification until good works appeared so we should be justified by the Biâ—th only Initially or in a preparatory way but not fully And further in this he is worse then Papists who will not say that the good works by which we are justified are such as can stand before Gods tribunal if He follow the strick rigour of Law and not the Gospels admixture of mercy 39. Let us hear his proofs The first is our of Iames 2. whence he frameth this Argument If no man be justified without faith and no faith be lively and valide unto justification without works then works are necessary unto justification But the former is true c. Answ. 1. Though it be true that no man at least come to yeers of discretion is justified without faith as an instrumental cause laying hold on and applying Christ and his righteousness yet this faith is not the Causa formalis objectiva of justification and far less can works be a part of this cauâ—e seing they are but fruites and consequences of this faith 2. These words and no faith is lively and valide unto justification without works may admit of a double sense either the meaning may be that no faith is valide unto justification but that which is true and lively and apt to produce good works or that no faith is valide unto justification but that which is actually produceing good works and in so far as it is attended with good works If the first be the meaning then it is apparent that good works cannot be said to be necessary unto justification as a cause thereof for it may be in actual â—eing when they are but in potentia If the last be the true sense this place of Iames will not evince it for Abraham was justified before he offered up his Son Isaac And then it would follow that no man is justified in his sleep or when he is not actually doing some good work 3. Thus we see and the place of Iames is clear for it that good works are only necessary in the person justified and necessary to prove the truth and reality of a justifâ—ing faith to the man self and to others And so notwithstanding hereof that is alwayes true that the Scripture saith Abraham beleeved God and it was imputed to him for righteousness Iames 2 23. Gen. 15 6. Rom. 4 3. Gal. 3 6. 40. His second proof is from several Scriptures as Heb. 12 14. Mat. 7 21. Iohn 13 17. 1 Cor. 7 19. Revel 22 1â— and he thus frameth it If these only shall enter into the Kingdom who do the will of the Father if these only be called wise builders blessed that do the sayings of Christ c. then good works are necessary to salvation and to justification The former is true c. Answ. Not to quarrel at the Proposition as containing words in it which are not in the places cited We shortly answ that not one of these places speak of Justification or mention the necessity of works thereunto But only of their necessity unto final salvation which we deny not And if his Argument hold no man shall be justified before he be in heaven All therefore that can hence be concluded is that good works are necessary in the person justified in order to glory but not that they are necessary unto justification 41. These two are all his arguments and how slender proofs they are of what he undertook to prove let any judge He cometh in the next place § 10. to answere some Objections The first is taken from Luk. 17 10. When ye have done all that is commanded say we are unprofitable servants Which is a clear proof that our works being but a doing of that which is commanded and so a doing of duty and such as bring no advantage unto God as a reparation of his Glory or satisfaction to his justice for the wrongs done and therefore can have no interest in that which is the causa formalis objectiva of our justification or in that which we must lean to as the ground of our justification before God or in that upon which we may expect absolution from the sentence of the Law and freedom from the wrath and curse of God due for the breach of
no proofe The Minor is clear Deut. 6 vers 13. Thou shalt feare the Lord thy God and serve him and shalt sweare by his name And Deut. 10 20. Thou shalt fear the Lord thy good him shalt thou serve and to him shalt thou cleave and sweare by his name In both which places we see it is not only attended before and after with precepts purely moral nor only joyned in the same verse with duties purely moral but as the other duties mentioned in the same verse are truely comprehensive of that moral obedience that is due to God so is this and each one of these commands contribute to explicate the other so that all are but various expressions of that one duty of owneing the true God for their only God conforme to the first commandement Adde to these passages Ier. 3 4. where it is pressed as a comprehensive duty of all moral obedience as being the manifest declaration of their true Repentance and Turning unto God and of their putting away all abominations out of God's sight vers 1. If thou will return O Israel saith the Lord return unto me and if thou wilt put away thine abominations out of my sight then shalt thou not remove And thou shalt swear the Lord liveth in truth in judgment and in righteousness c. So Ier. 12 vers 14. to the end where the Lord is offering salvation to the Nations about upon condition that they will performe this comprehensive duty and shall learne to sweare by my name saith the Lord the Lord liveth as they taught my people to swear by Baal then shall they be built in the midst of my people but if they will not obey I will utterly pluck up and destroy that nation Adde Psal. 63 11. The King shall rejoyce in God and every one that sweareth by him shall glory Let the Quaker now see if his answers will suite this argument thus proposed 8. Another of our Arguments he mentioneth in the fift place which is this as I shall forme it If that which Christ forbiddeth be of the Devil then he forbiddeth not the swearing by the name of God But the former is true from the words of the text for whatsoever is more then these cometh of evil vers 37. or of that evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that evil one who is exercised in all wickedness See Beza on the place The Consequence of the Major is clear for swearing by the name of God was once commanded of God but God never commanded that which did flow from the Devil Nor can it be said with any face of reason that any of the ceremonial Lawes were of that evil one or cometh of evil How then can this man say that this which Christ saith cometh of evil was a ceremonial Law enjoyned by God What replyeth he Some things saith he are good because commanded and evil because forbidden and some things are commanded because good and forbidden because evil Thus ceremâ—nials are good as long as commanded and evil when forbidden under the Gospel Ans. 1. But to me there is nothing good morally but what is commanded and as commanded and no duty of man can be said to be commanded because morally good ' antecedent to the command of the great Law-giver whose good will and pleasure is the ground of all morality among men 2. Though the observation of prohibited ceremonies be evil under the Gospel Yet we cannot say that they are or ever were of that evil One or come of evil Here he tels us Pag. 356. That oathes did prefigure God's truth and fidelity Ans. That which is prefigured is something to come then it seemeth God under the Law was not true and faithful for these attributes were but prefigured to exist in the dayes of the Gospel Is not this Blasphemy He would do well to retract this otherwayes his errour is worse then he is a war of He giveth us another morality of oaths viz. Testification of truth which was before all oathes and will abide when all oathes are away Answ. This is indeed the proper end and use of oathes to testify to truth But what he meaneth when he saith it is its morality I must waite till he explaine himself As long sayes he as men abide true there is no necessity of oaths and for this he citeth some words of Polybius and Grotius and others But what then This would rather plead for the necessary continuance of oathes because men are not true enough And knoweth he not that good civil Lawes may be occasioned by evil manners Knoweth he not that by reason of the fall many things became moral natural secundarily that were not primarily natural And why may not oathes come in among these He giveth us an Argument thus That which was not from the beginning nor had any use in the beginning that had not its rise from the will of God but from the work of the Devil being caused of evil viz. of infidelity lies and deceit and was chiefly invented by men as a remedy of this evil in which they did invocate the names of their idols and which was granted to the Israelits as children that they might abstaine from the heathens Oaths Ier. 12 16. is no moral and eternal command But such a thing is an Oath Answ. This is I confess a very ill favoured argument For the assumption is pregnant with blasphemy and that upon his owne grounds for he said before that this swearing by the Name of God was a ceremonial command of God Now is it not blasphemy to say that any of the ceremonial Lawes of God had not their rise from the will of God but from the work of the Devil Is it truth to say that any of Gods commands especially such as belong to the Gospel as all ceremonies do are chiefly invented by men Faith in Jesus Christ was not from the beginning nor was of any use in the beginning and was occasioned only by the fall is it true therefore that iâ— had not its rise from the will of God but from the work of the Devil and was chiefly invented by man 2. If swearing be such a thing it must be intrinsecally evil how cometh it then that we hear sometimes of Gods swearing What would God do that or any thing like that which had its rise from the Devil 3. Many things became moral yea natural after the fall which were not necessary from the beginning these are called moral natural secundarily and yet had their rise from the will of God and not from the work of the Devil as covering our nakedness which this man will grant unless he be an Adamit too 4. Infidelity lies and deceit among men after the fall might be an occasion of a law and the law be good necessary and immutable for all that and be no invention of man but the command of the great God 5. It is not provedâ— that the Lord commanded the Israelites to swear by his name
from the Father and the Son And if the knowledge of this be such an essential part of Christianity and a ground of that knowledge of God which leadeth to salvation and so necessary for the right uptaking of the great work of Redemption and Salvation as it is and cannot rationally be denyed by any sober man who considereth what a sure basis this is unto the Christians hope peace and comfort how cometh it to pass that there is no express and distinct mention made of this fundamental point in all his Theses we have heard how the Quakers of N. England have denied this foundation And Mr Stalham in his Reviler rebuked part 1. sect 7. tels us that the Quakers against whom he wrote dâ—nied thâ—t there was any Scripture for the Trinity and said that the Holy Ghost was no Person It is known also how others of them inveigh against this fundamental Truth It is true I finde not this man either in his Theses or in his Apology directly writing against this truâ—h Yet as I finde no expressions hereanent in his whole book others than such as might come out of the mouth of an Antitrinitarian Socinian so I judge if his Theses had answered his great brags in the Preface they had expresly and distinctly not only mentioned but clearly have unfolded this truth 7. In the 3. place If by his Theses he would direct us into the Saving knowledge of God and make a plaine discovery to us from the very fountaine of all that knowledge that leadeth unto life eternal how cometh it to pass that we have no declaration made to us of the Eternal Purposes and Decrees of God whereby some Men and Angels are predestinated unto everlasting life and others foreordained unto everlasting death and whereby according to the most wise and holy counsel of his will he hath freely and unchangeably ordained whatsoever cometh to pass Shall we think that the knowledge of this hath no interest in the saving knowledge of God or in that knowledge which leadeth unto life which yet undeniâ—bly yeeldeth such a noble ground of Faith Dependence Praise Reverence Humility Hope Consolation Admiration and holy Fear Nay this Man not only doth not asserte or explaine this but as we shall hear doth deny and impugne it with all his might 8. How cometh it 4 That in all his Theses or Apology there is not the least mention direct or indirect made of the Covenant of Redemption or of those mutual actings of the blessed Persons of the Trinity resembling a mutual Covenant and engagement concerning the everlasting Interest of man Shall any man think that this point of truth which is such a sure ground of all our hopes and consolation such a sure support of staggering souls and such an armour of proof against the assaults of Satan maketh no part of that knowledge which leadeth unto life or hath no place in true and saving knowledge 9. Further 5. Doth not the doctrine of the first Câ—venant of Works entered into with Adam as the representative of Mâ—n-kiâ—de upon condition of Personal Perfect and Perpetual obedience belong to that necessary knowledge which bringeth forward unto life or unto that knowledge of God in Christ which is begun felicity How is it then that his Theses are so silent herein or at most give us such a darke and jejune hint of this as is next to none as we shall see It is one of the Quakers tenets as Mr Stalham Sheweth in his forecited book Part 1. Sectâ—7 â—7 that Adam was not under a Covenant of Works that the Law which Adam had in innocency written in his heart was not the moral law that Adam did not stand by the observation of the positive branches given him in command according to that Law So said I. Nayler and R. F. as he sheweth us and that the same Iames Nayler in his Book called The discovery of the Man of sin Pag 23. went about to prove this by such pityful Arguments as these The Covenant of Works saith do this and live but he that is Adam had the life already while he stood in it and so it was not to be obtained by working as if do this and live could not hold forth the condition of continueing in life and againe That the law was added because of transgression which if it had been before the transgression could not have been as if the law must not of necessity be before sin which is the transgression thereof 1. Ioh. 3.4 and could not afterward beheld forth as a glass to discover the foule spots of transgressions and the same would R. F. in the 12. Pag. of his Book go about to prove 10 Moreover 6. If his Theses be such an unfolding of clear and naked truth how cometh it that he speaketh so obscurely and enigmatically of the fall of Adam Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge 11. But especially 7. We may wonder how it cometh to pass that in his Theses which he would give out as a summe of saving knowledge nor in his great Apologie we have no description explication or delineation yea or mention of the Covenant of Grace wherein Life and Salvation Pardon and Acceptance Grace and Glory is promised and offered through faith in Jesus Christ or acceptance of Him as He is offered in the Gospel Shall we think that the knowledge of this is no part of that pure and naked Truth which is necessary to be known Or that it can contribute nothing unto that knowledge of God in Christ which is the sure way unto eternal life How shall he be able to perswade us hereof 12. Againe 8. Shall we think that the doctrine of the Redemption purchased by Christ of the Atonement made by him unto Justice for the sinnes of his people and of their Reconciliation unto and Acceptance with God upon the account thereof of the Sufferings of Christ in Body and Soul in his state of Humiliation of his Death Resurrection and Ascension and Sitting at the Fathers right hand of his Obedience and of the Sacrifice of himself which he through the Eternal Spirit once offered up unto God to satisfie Justice and purchase not only Reconciliation but also an everlasting Inheritance in the Kingdom of Heaven for all such as were given to him of the Father shall we think I say that the knowledge of this is not necessary unto Salvation nor necessary to such as would have such a knowledge of God as is eternal life If he dar not be so impudent as to say so why is there such a shameful silence hereof in his Theses and Book as there is Had he no will to displease his friends the Socinians 13. Further 9. Shall it be thought that the doctrine of the Incarnation of the Son of God the Second Person in the Trinity hath no great interest in that pure and naked truth the knowledge whereof leadeth
some other Abomination lurking under this To wit That this manifestation of the Father by the Son is not to be understood of a Gospel Manifestation but of a Natural Manifestation had in and by the works of Creation and so not of a Manifestation peculiar to the Church and people of God but of a Manifestation common to Heathens and all without the pale of the Church otherwise he shall hereby destroy what afterward he laboureth to build viz. the Universality of this Manifestation But whoever considereth the Scriptures by us cited shall finde that Christ meaneth a manifestation and declaration of the Father in and by the Gospel and Gospel Ordinances to the destruction of this mans Universality 9. He cometh § 6. to the clearing of his second Proposition viz. That there is no knowledge of the Son but by the Spirit And who will deny this as to that Knowledge which is truely and eventually saving of which Saving Certane and Necessary Knowledge his Proposition is to be understood as himself expresly showeth us with an Observandum and 1 Cor. 2 11 12. 12 3. whereby he proveth this are cleare enough but I see not the necessity of adduceing as a proof hereof Revel 3 20. behold I stand at the door c. Yet beside this Saving knowledge there is a Literal knowledge had by the common gifts of the Spirit which is also true in its kinde and though as to any Saving Effect it be Ineffectual yet we must not say with him Pag. 12. that the Spiritual Truths in the Gospel are as lies in the mouth of carnal persons for they are true even as to them Heb. 10 26. Some may sin wilfully after they have received the knowledg of the truth for whom no more sacrifice remaineth and 2 Pet. 2 20 21. Some may have escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ and have known the way of righteousness who after they have known it turne from the holy commandement c. I cannot then say with him that this Knowledge of Christ is no more properly to be called a Knowledge of Christ than the speaking of a Parot is properly humane knowledge for I cannot think that when Christ sent Iudas to preach the Gospel it was as a man sending an ambassage by the hand of a Parot or that Balaam had no real knowledge of what was revealed unto him in his trance 10. But not insisting on this which is not much to the maine purpose I Observe that the thing which concerned him chiefly to clear up provâ— is not once touched by him here He should have proved tâ— us That this teaching of Christ by the Spirit is and was alwayes by Immediat Revelation that is by Enthusiasmes and such Extraordinary Wayes Nor doth he which is also remarkable distinguish betwixt Christs teaching by the Spirit in the Prophets of old and the Apostles of late and Christs own teaching Immediatly in his own Person while Incarnate which two the Apostle clearly differenceth Heb. 1 1 2. 2 3 4. Nor doth he speak any thing of Christs Mediat teaching whether by Apostles extraordinarily assisted or by Ordinary Ministers or by his Word nay by his language we might suppose that he excludeth these wayes from being wayes of Christ's teaching contrare to Math. 10 20. 1 Thes. 4 8. 2 Cor. 5 19 20. Mat. 28 18 19. and many other places 11. Let us proceed and see what he saith § 7. in confirmation of the third Proposition viz. That God did alwayes make himself manifest to the Sons of Men by the Spirit For this cause he would have us considering how God from the beginning did manifest himself in his creatures But our enquiry should be how he did manifest himself to his creatures These words in creaturis suis in his creatures cannot but be understood of the way of his manifesting himself But to Manifest Himself in or by the Creatures is not the same with Manifesting Hâ—mself in or by the Spirit For confirmation of his Proposition he adduceth Gen. 1.2 And the Spirit of the Lord moved upon the face of the waters Is not this a pregnant proof of Gods revealing his minde unto Men who were not yet created Bâ—t passing this ridiculous Argument which moreover perverteth the genuine meaning of the Spirit of the Lord in that passage let us see what he adduceth further I think faith he no man will deny that from Adam to Moses Gods communion with man was by immediat manifestation of the Spirit I answere Though it be true that Christ as the great Prophet of his Church did by the Spirit reveal the Counsel of God concerning mans salvation yet that he did this by the Spirit 's Immediat Revelation unto every Individual Person will never be proved now this being the matter that he would have us grant and which only maketh for his purpose he must prove it ere we assent to it That the Lord was pleased to reveal his mind Immedialy to Some and by them to Others from Adam to Moses we know but that every individual Person even of the people of God were advanced to this privilege I deny Yea even dureing that time we read in Scripture but little of these Manifestations We know what was spoken immediatly to Adam to Cain we read also of the Prophecy of Enâ—h in Iud's Epistle which yet was not any new Truth revealed we read also of what was revealed to Noah and to Abraham to Isaac and to Iacob and to soâ—e few others But what will all this make for his point Sure these few persons were not all that lived dureing that long tract of time what then became of the rest how were they instructed was it not Mediatly by those Patriarchs and selected Persons And did not the Fathers instruct their children from generation to generation that the right worship and knowledg of God might be propagated from hand to hand 12. This proof evincing nothing let us see the next afterward saith he in the times of the law the Lord spoke no other way to his children which cannot be denied by such who acknowledge the Scriptures to have been written by the inspiration of the Holy Ghost Answere That the Scriptures of the Old Test. were so written I grant That the persons imployed in that work had immediat Revelations to this end I grant Nay moreover I grant that all other true Prophets who were raised up of the Lord whose Prophecies the Lord thought not fit to make a part of the Canon of the Scriptures had Divine Inward and Immediat Revelations But this Reason is as childish as the preceeding Doth he think that this is enough to prove his point Doth he think that all the rest of the people of God in those generations had those Immediat Revelations or that this followeth as a clear consequence from his Argument What folly is here He might as well prove that all the people of this
he hath gained nothing for I would say so that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us and even this way made good these promises but how By Inspireing Apostles and others to pen Scripture wherein all New Testament Truths necessary and sufficient for us to be believed and obeyed in order to Salvation are contained and revealed Is not this a proposeing of Truths Objectively Nay more I say the Spirit to this day is proposeing to us truths Objectively in by the work of the Ministrie and Ordinances which are established and maintained by the Spirit for this end to clear up the word of Reconciliation and to explaine all Gospel Truths which we are to believe and obey Here is also an Objective proposal by the Spirit But you will say it is not an Immediat Objective proposal I grant it and yet it is sufficient to confute his reason which mentioneth not this Immediatness nor will he prove any such thing out of these Scriptures in reference to all beleevers 29 Now followeth his Second Argument taken as he sayes from the new Covenant whereby he would prove that we are to be led by the Spirit not only Immediatly but also Objectively A strange conclusion as full of confusion as the former for any would think that by Objectively here he meaneth Mediatly But I suppose he would have said not only Subjectively but also Objectively For clearing of the matter and to prevent a fighting in the dark we would know That the work of the Spirit in order to the beleeving of Truths is either in and about the Soul of the man whom he is to give a Revelation of the truth unto or is in and about the Truth which is revealed and to be beleeved The First is that which is meaned by the word subjective because the man is the subject in which the Spirit is to work faith The Other is that which is expressed by the word Objective because the truth revealed is the Object which is to be beleeved and received Now the Subjective Operation of the Spirit in this matter is by enlightning the Understanding of the man taking away the vail that was over his eyes and thus enabling him to see the Object as when Christ cured the blinde man he put him in case to see the light which he could not do before so the Spirit openeth the eyes of the minde of the man that he may see the wonders out of his law Psal. 119 18. As to this immediat work of the Spirit though the Lord thinketh good to do this ordinarly in and by the use of meanes which he hath appointed so that the word Immediatly must not be so understood as to exclude these he maketh no debate with us But as to the Objective operation of the Spirit it is by proposeing of the Object or Truth to be beleeved unto the Intellect as true and as spoken by God and this is twofold either External or Internal External is when the Truth is proposed by God to the Intellect by outward meanes such as the Scriptures Preachers and the like and this may be also called Mediat Internal which may be called Immediat is when the Lord's Spirit doth immediatly propose the Truth to be believed as true and as spoken to them as a truth now to be believed because thus spoken by Him immediatly unto their souls unto which is requisite a real secret operation of the Spirit immediatly carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's The former mediat way this man is not Satisfied with and this last immediat way is that whereby Truths were revealed extraordinarily to Prophets and Apostles and otherâ— who were Inspired and is usually called Prophetick Revelation and in this sense is the word Revelation ordinarily taken in Scripture And this is the Revelation Immediat and Objective which this man would plead for and which we deny to be common to all believers whether under â—he Old Testam or under the New And which we also deny to be â—he way by which we are to expect the Teachings and Leadings of the Spirit now seing we are built upon the foundation of the Prophets and Apostles Christ himself being the chiefe corner stone Ephes. 2 20. 30. Now let us see how he proveth his point He adduceth two passages of Scripture Esai 59 21. and Ier. 31 33. with its parallel Heb. 8 10. where the Lord promiseth that the words which he shall put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor out of the mouth of their seeds seed from hence forth even for ever And that he will put his law in their inward parts and write it in their hearts c And what I pray can all this Evince Cannot the Lord put his words in the mouth and hearts of his People Mediatly Ay but saith he the Lord saith not that he will do this by Scriptures or other Means Nor doth he say say I that he will do it without them when he opened the heart of Lydia and when he caused the Thessalonians receive the word not as the word of Man though preached by Paul but as it is indeed the Word of God did he not put his word into their mouth and write it in their hearts But saith he hereby is the law and the Gospel differenced that the law was writen in tables of stone but the Gospel in the heart Ans. Said not David Psal. 40 8. that the law of God was in his heart And Ps. 119 11 that he hid Gods Word in his heart If it be so why said he before and went about to prove that the Object of faith of beleevers under the Law and under the Gospel was the same and how had all the Saints under the Law Immediat Revelations Other answers might be given here but these are sufficient to shew the mans Ignorance and Inconstancy when he hath reconciled himself to himself we will have less to do What he speaks afterward of Immediat Communion which is not the same with Immediat Revelation in respect whereof the state of beleevers under the Gospel is better than that under the Law is but to confirme further his self contradiction Let him reconcile this with what he said before of beleevers under the Law and of the sameness of the Object formal of the faith of both and we shall think ourselves concerned to notice what he saith But further to multiply his self contradictions he addeth an Untruth viz. That under the Law they had the high Priest immediatly receiving the Word of God in the holy of holies to teach the people and we say now under thâ— Gospel there is nothing but the external letter of the Scripture in the meaning of one verse of which scarce two do agree For neither can he prove that the High Priest had such Revelations alwayes in the Holy of Holies And we
Lapide are remarkable God is said saith he to have taught the Scriptures because 1. He stood so by the writters that they did not erre from the truth in a point 2. He did excite them and suggest to them so as they should write these things rather than those c. He did so inspire them that they set down this conception rather than that c. 3. He so ordered all the conceptions and sentences and led them so as that this sentence was first that next and the other in the third place and thus they were set downe orderly one after another and this is properly to write and make a book and therefore is the Spirit of God properly the Author of the Scriptures Hence is it that the word of God in the Old Test. is tearmed in the New the Scripture or Scriptures pointing out the word as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we see that as in the frameing of the truths contained in the Scriptures of Prophecy or as to the matter and thing revealed and written the holy men of God had the real Inspirations of God and spoke as they were moved by the Holy Ghost or as the Holy Ghost spoke in them and by them they giving only a concurrence of their Rational faculties so in the very commiting of the minde of God unto writing they acted as moved by the Holy Ghost and not by any acquired Skill or Knowledg in the art of Grammer or Rhetorik being herein as a Pen in the hand of a writer and therefore ought not to be called the Secondary or proxime Authors of the Scriptures as some Papists imagine though the Lord used One to express his minde in one way and Another in another way as he thought meet and each in a way suteable to his natural Enduements as he used Esaias to express his minde in an High Loftie and Court-like stile and Amos being an herd man to express his minde in a more Mean and Low stile suteable to herd men in all consulting the universal good of the Church in all ages Whence it is manifest that not only the Matter and Things revealed whether as Truths to be Beleeved or as Lawes to be Obeyed are immediatly of God but also the very Method Expressions and Words wherein these truths were uttered which even some Papists as Gregor de Valentia and Estius Swarez and others confess And so the Whole and every Part Sentence and Word is of divine Authority and of a divine Original Whereby every one may see how sure the ground and basis of our Faith and Obedience is how rationally we act in adhereing to these Scriptures of Truth rejecting whatever is not consonant thereunto and especially all particular pretended divine Revelations which are but the meer product of mens strong Phancies and Imaginations or of Satans Workings in mens mindes and phantasies And withall we hereby see the divine Original of this Word of Prophecie which we must take heed unto as unto a light that shineth in a dark place until the day dawn and the day star arise in our hearts 2 Pet. 1 19. and must study and meditate upon day night Psal. 1. and be well acquanted with They being the Oracles of God Rom. 3 2. and the holy Scriptures which are able to make us wise unto Salvation through faith which is in Christ Iesus being profitable for Doctrine for Reproof for Correction for Instruction in righteousness that the man of God may be Perfect thorowly furnished unto all good works 2 Tim. 3 15 16 17. As also the unreasonableness of those men who would directly or indirectly bring us off this Ground and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations which as they arise out of a mire so they lead the Man that followeth their guide into one and leave him there 4. Before we proceed because this Man alleâ—dged that it was a calumnie to say that either they denied or undervalued the Scriptures what Apology will he make for his brethren who owne the Scriptures only as a declaration of the Saints conditions witness G. Fox the younger in the collection of his books P. 59. cited by Mr Hicks dial 1. P. 19. account them no better than an old almanack witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper See Mr Hicks Pag. 41. and say that it is dangerous for ignorant people to read them witness Fox and Hubberthorn in Truths defence P. 101 Sâ—e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tels us that White head expresly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means and that faith grounded on the Scriptures is but an empty and implicite faith and bespeaks such persons void of the knowledge of God Christ Salvation and to be yet in their sin and that such men walk by thâ—ir own fancies and imaginations Christ Ascend Pag. 11. Do such expressions â—avoure of any high Esteem which they have of the Holy Scriptures if not let him see to it But moreover George Whitehead in his Apology P. 49. said that that which is spoken from the Spirit of truth in any viz. of them is of as great authority as the Scriptures yea and greater See for this Mr Hicks 1 dial P. 28. Will. Pen in his Rais. against Rail P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most are but a kinde of declaratory and secondary Rule This man saith the same as we â—hall heare and further The Scripture is the Râ—le of historical faith but the light and Spirit of God can only be the Rule of saving faith and againe Pag. 55. That which is more ancient more universal and more able to informe rule and guide that must eminently be the rule but that hath been and is the Light within Therefore that hath been and ought to be the Rule of faith and practice So P. 48. Because we deny the Scriptures to be the rule of faith practice in honour to that divine light that gave them forth that we should therefore c. If this man think that we calumniat them upon this account he should tell us at least what high and honourable thoughts he and the rest have of them 5. But what if we finde him upon the matter saying little less than they though in more modâ—st expressions He saith I confess in his Thesis That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God and one would think this a faire acknowledgment But in his Apology Pag. 36 he tels us that they do not think that the Authority of the Scriptures doth depend on any Efficacy or Vertue placed in these Writings but ascribe it wholly unto that Spirit from whom they came What confusion and self contradiction is here To say that the Scriptures of Truth are the
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
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
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
freely given to us of God 1 Cor. 2 12. I assert that He is the earnest in our hearts 2 Cor. 1 22. and that beleevers are sealed with the holy Spirit of promise Ephes. 1 13. and that by him they aâ—e sealed unto the day of Redemption Ephes. 4 30. But all this is his peculiar work and by no shew of reason can or should be expected of a Rule as any man of ordinary judgment may see 34. But § 4. Pag. 43. He tels us that neither deaf persons nor idiots nor Infants can make use of it as a Rule and yet some of these may be saved That some of these may be saved and are I shall be loath to deny but what will this say for the Imperfection of the Scriptures Did not Paul know so much when he spok of their Perfection Or did not the Spirit of the Lord know this when he inspired David to say Psal. 19 that the Law of the Lord was perfect What I pray will his Revelations helpe the matter as to Infants and Idiots Are they capable of such Were there none such among the Jewes And yet he granted that the Law was a Primary Rule to them and consequently Perfect for he deducâ—th its not being a Principal Rule from its being Imperfect and therefore when and where so ever it was a Principal Rule then and there it was also a Perfect Rule Thus the man in stricking at us woundeth himself But what in case any of these persons kill a man what would the Law of the land do unto them would it punish them I think the Law of the Lord should warrand them if they did right And shall the Law of a Land reach persons that cannot make use of it and God's Law not What use can Children or Mad men or Idiots make of the Light within As for deaf persons they have Natures light and that is part of God's Law and if they have eyes they can see many things that may instruct them though they cannot read the Bible which was never penned for their immediat use nor yet for the use of Infants and Idiots But the saying that God can and when he will doth supply the want of Scripture as of other of his Appointments Ordinances in these extraordinary cases can be no impeachment either of the Usefulness or Perfection of the Scriptures Our Quakers will account their books and exhortations useful if not necessary and yet he shall hardly perswade me that deafe Persons or infants or idiots can make any good use of them 35. To the same end he mentioneth next such as cannot read And can he demonstrate that there were none such among the Iewes and can he tell me what this derogateth from the Perfection of the Lawes of a Land and I pray him tell me if he thinks that such as cannot read and yet live where the Scriptures are or within the Church can violat any of the precepts contained in the Scriptures or not If they can shall be punished of God therefore did not the Scriptures oblige them will their not being learned and able to read prove a sufficient plea for them in the day of accounts If not then the Scriptures remaine a Rule to them and if it remaine a Rule it must remaine a Perfect Rule for all that this argument concludeth which if it conclude any thing will conclude that the Scriptures are no Rule at all to such And as for the disadvantage such are at in the knowledge of the Rule they must blame themselves the Scriptures cannot bear the blame that they will not learne to read them no more than it can bear the blame of such as can read them and will not 36. After this he â—aketh together a number of things Such as peoples Ignorance of the Original Languages Errours in Translations whereof our owne is not in his judgment free Various Readings in the Originals difference among Learned men about the Points in the hebrew and about the Original authenticque of the Old Test. Some pleading for the â—o others for the Hebrew and he might have added the Papists pleading for the Vulgar latine Version for both old and New Testament All which can plead nothing against the Rule of the Scriptures as every one may see only â—t can be hence inferred that we are at some disadvantages in understanding some things in the Scripture and by this he rather disputes against the Providence of God and his Goodness that did not prevent these evils than against the Canon it self for he cannot deny thâ—t the Canon was once written by men inspired of God in one language or other nor will he say â—s we shall hear shortly that what was so written was written only for the good of these Persons or Churches to whom they were especially directed Beside that these Exceptions have been sufficiently removed by Learned Men particularly and that shortly and plainly by the learned D. Owen in his book above cited Himself calleth them the Scriptures of truth and § 2. Pag 38. he both wondereth and praiseth God that they are by the good providence of God keeped so pure and uncorrupt Yea Pag. 47. § 6. he confesseth thâ—t what errors are creept-in through the injury of the times are but small especially in substantial matters So that notwithstanding of all which he hath said the Scriptures are able to make us wise unto salvation and what neeâ—s more what would he hence inferre 37. Towards the end of Pag. 44. he tels us what he would hence conclude viz That Christ who promised to be with his own and to lead them in all truth c. would never leave them to be led by a Rule obvious to so many doubts And yet we see he hath done so for we know no other Rule whâ—ch Christ haâ—h given whereby to point our unto us the Way and Counsel of God But he addeth tâ—at Christ hath therefore given his Spirit for the Principal and chief Leader And I say the same and account it a saying worthy of all acceptance The Spirit is the Principal Chiefe Only Efficient Leader Giving and implanting a new principle of life and grace in the soul Reforming Regenerating the whole man as to his Understanding Will and Affections Sending and conveying new Influences of Life Light Strength and Comfort whereby the Ignorant and blinde are made to see the way wherein they ought to walk the fainting and weary get new power and increase of Strengh so as they run and are not weary and walk and are not faint the Sick and swooning christian is made to revive and become strong in the Lord and in the power of his might the Dejected and sorrowfull Mourner is made to sing in the wayes of the Lord through the Consolations of the H. Ghost but all this is consisting with no way derogatory to the Vse Necessity Fulness Compleetness of the Scriptures as our Rule Law Here lyeth the ground of this mans
grosse mistakes He confoundeth the Spirits work the work of the Scriptures He confoundeth the Leader and Guâ—de with the Way wherein the traveller walketh I should think a man that could not put a difference here should be that wise as to forbear to preach forth his folly to the world trouble the world with his ignorant and absurd impertinencies whereby he but maketh himself ridiculous not only in contradicting himself but likewise in contradicting common sense and the Scriptures also Himself in that he confesseâ— once and againe above though contrary to his owne assertions that the people under the Old Test. had the Law as their principal Rule and yet he will not deny but they had the Spirit also because he said so much in and upon his Secod Thesis so then by his doctrine the Spirit and the Scriptures can consist together and the difference betwixt the Old and New Test. must be this that under the Old Test. the Law was the principal Leader and Guide and the Spirit the less Principal Subordinat but now under the Gospel the Spirit is the More Principal and the Scriptures the less Principal Are not these learned notions Do they smell either of Reason or of Religion He contradicteth Common sense for every one knoweth that the Guide and the Way wherein he guideth differ every Scholer knoweth that his Master and his Book are two different things And every Christian knoweth how to distinguish betwixt the Law of the Lord and the Spirit that writteth that Law in his heart He contradicteth also the Scriptures which throughout discriminateth these two let him pause upon these following Ephes. 6 17. 1 Pet. 1 22. 4 6. Psal. 143.8 10. Prov. 1 23. Esai 59 21. Ier. 31 33 34. Heb. 8 8. Ezech. 36 26 27. Psal. 119 27 32 33. Esai 35 8. Ier. 6 16. Esa. 42 16. 48 17. Psal. 25 4 8 9 12. 85 13 139 24. Prov. 8 20. Psal. 5 8. 27 11. 86 11 119 37. 91 11. Prov. 3 6. with many moe that might be cited 38. He tels us Pag. 45. That only by the evidence and revelation of this Spirit they are freed from all the forementioned difficulties about the Scriptures Unworthy man why doth he then envye us of this good Why will he not tell us how they get these difficulties loosed by Revelation Why will he not acquant the world with this matter that we may no more be perplexed with these scruples Or must this good and advantage reside only with them But it is like we must first turne Quakers and then it is true we shall have the gordian knot not loosed but cut in pieces for we shall lay aside the Scriptures as useless altogether and so need not trouble ourselves with those difficulties but leave them as bones for dogs to whet their teeth upon One instance of the benefite of their Revelations he giveth of some of their number who could not so much as read and yet could discover corruptions in our version of the Bible But the good luck was that himself was judge I know that a kâ—owing beleever that is acquanted with the work of God upon his soul can understand when any thing is spoken by Ministers or Others contradictory or not consonant thereunto but that they have been able especially when so illiterate as not to know a letter of the Bible to correct versions or faults in the original I have not yet seen I have heard it is true of some that in trances and ecstacies have spoken strange languages that themselves understood not when in their ordinary posture If his Revelations be of this nature we have reason to pray that God would deliver us from them 39. But lest some should think that by this his discourse he were utterly decrying the Scriptures and driving at a laying of them aside as useless he giveth us an account of the high esteem he hath of them and of their usefulness in his judgment And in this he doth wisely and hereby I perceive that the Quakers now have learned a little more policy than at first for then they could not speak reproachfully enough of the Scriptures so that if they could have gained their point ere now the Scriptures had been quite laid by as an old almanack but finding that by all their unworthy Expressions and Endeavours they were so farr from prevailing this way that it turned to their detriment for wise people did so much the more abhore them and keep off from their courses they became at length so wise as to speak more soberly of the Scriptures and not to Raile against them at such an high rate as formerly as Papists also in words seem to extol the Scriptures See Bellarm. de Verbo Dei Lib. â— C. 2. Yet this remaineth fixed among them That the Scriptures are not made use of in their Assemblies It is below them to Expound any portion of it there or to adduce any Testimony there from for Confirmation of their Assertions whatever they do when speaking and writing to others who ground their faith upon the Scriptures And by this Man we learn that their Opinion yet is That the Scriptures are not our Perfect Sufficient Fixed and Ordinary Rule whereby we shall know what is our duty before God But that we must be ruled in our walk by Immediat Revelations of the Spirit as these were who wrote the Scriptures And it is their constant Opinion and if this man be of another Judgment we shall know when we come to heare what he saith of the Light within that when one cometh to hearken to the Light within he hath obtained the whole end of the Scriptures so that they become wholly Useless to him 40. What saith he then of the Scriptures He saith § 5. Pag. 45. He giveth to them a secondary place detracting nothing which they assume to themselves citeing Rom. 15 2. 2 Timoth. 3 15 16 17. A Secondary place he granteth they have but in what Will he not say as much of his own writings We grant that the Spirit by them as a mean in his hand Illuminateth Leadeth and Guideth his owne people But as to a Rule and Law we know nothing above them for they containe the Law of the Supream Lawgiver and as a Law and Rule are able to make us Wise unto salvation and Perfect unto every good work for the whole Counsel of God concerning all things necessary for his owne Glory mans Salvation Faith and Life are either expresly set downe in them or by good and necessary consequence may be deâ—uced from them unto which nothing at any time is to be added whether by new Revelations of the Spirit or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. § 6. And this we must maintaine or say that God's works are not Perfect and so reproach our Maker and Supream Lord Governour for prescribeing Lawes which are
he expresseth not in his Thesis and giveth but a short hinte thereof in his Apology of which afterward That Man at first was living and in a good state he insinuateth when he saith that he is now fallen and degenerate but wherein that good and happy condition consisted he explaineth not iâ— may be he forbeareth to do this lest thereby he should discover some secrets of their mystical Theology which either is not fit as yet to be made known or we are not in case to understand improve aright Some may possibly think that he forbeareth to give an Explication of this or to adde his Testimoâ—y to the orthodoxe Truth in this point because the Natural Light that is in every man cannot discover or comprehend it Natures Light I grant will never discover without the Revelation of the word the Time when the Manner how nor the Cause and Occasion upon which this inundation took its original I finde that Mr Hicks in his 3 Dial. Pag. 40 41. getteth no satisfaction as to this from Will. Pen speaking thus in his book Pag 29. Herein theâ— contradicts thy self abusest the Philosophers and blasphemest the light Thou grants the heathens knew there was sin If so how could they be ignorant of sins coming into the world This I say is no way satisfying for though Philosophers did see and could not but see that sin and misery had overflowed all yet by all their Common Light they couâ—d not understand how sin entered into the world and death by sin how Adam as a publick person was under a covenant obligation for himself and posterity and how he did violate that Covenant by transgressing the commandement and thus brought-in sin and misery And that which Will. Pen addeth Ibid. saying If thou meanest a clear and distinct account that Adam and Eva were beguiled by the serpent who tempted them 't is no wayes to the purpose not only helpeth not the matter but discovereth also some further latent designe for who seeth not how necessary the knowledge hereof is unto the right understanding of the fall and of the true cause thereof If this were not so as Mr Hicks well saith why did the sacred Penmen give such a full and distinct account hereof in the Scriptures But it may be they have a Parabolical sense and meaning to put upon that whole matter as it is historically related and upon all the passages of Scripture relating thereunto It is also observable that Will. Pen in the forecited page insinuateth that the knowledge of this is not necessary unto salvation for he saith That which is sufficient to that faith which concerns salvation is to know that God is and that he hath given Mâ—n the knowledge of himself and his will concerning him by some inward law Mr Stâ—lham also showeth in his book against the Quakers Pag. 96 9â— 100. that I Nailer and R. Farnworth deny That Adam was under a Covenant of works and that he stood by the moral law written in his heart and by the observation of the positive branches given him in command acoâ—rding to that law as we mentioned above And if the matter stand thus how can they give us a distinct account of the manner and cause of the fall and degeneration 3. He sayeth that this Death and Degeneration is befallen all the race of mankinde quoad primum Adam seu hominem terrestrem that is or I know not what it is concerning or in respect of the first Adam or earthly man By which words it is manifest that he pointeth out and declareth in what respect it is true that all mankinde is become dead and degenerate to wit in respect of the first Adam or the Earthly man and hereby he seemeth to point out the extent of this fall death and degeneration or rather a restriction and limitation of its extent as if he had said It reacheth all Mankinde only as to the Earthly man or the first Adam But what he meaneth by this first Adam and terrestial man I cannot well tell His manner of expression will not give us ground to think that he meaneth our forefather Adam because of whose transgression this death came upon all his posterity but rather that he meaneth something in every man going with them under this name and this thing what ever it be is the only Subject of this Death and Degeneration and so in opposition to this there must be some thing in man which with them will go under the name of the Secâ—nd Adam and of the heavenly man and this whatever it be is not obnoxious to this death nor is it degenerated and lapsed This to me must be the native import of his words But how we shall come to a right uptaking of his true meaning I wish he had showne us If we consider what other Quakers have said it may be that thereby we shall be able to make some proâ—able conjecture concerning his meaning Mr Hicks Dial. 1. Pag. 16. tels us that Georg Fox a man eminent among the Quakers and accounted by them infallible in his book called the great mystery Pag 6 8 and 100. affirmeth the soul to be part of God and of Gods being And that it is without beginning Pag. 91. and also infinite Pag. 29. And when Will. Pen accuseth Mr Hicks of false dealing in this Mr Hicks Dial. 3. vindicateth himself by citeing Pag. 20. c. George Fox's owne words thus Geâ—rg Fox in his Great mystery Pag. 90. speaks thus is not the soul without beginning coming from God returning unto God againe who hath it in his hand and Christ the power of God the Bishop of the soul which brings it up into God which came out from him hath this a beginning or ending And is not this infinite in it self Againe says he Georg Fox tels us Pag. 2 that Magnus Byne saith the soul is not infinite in it self but it is a creature and R. Baxter saith it is a spiritual substance Whereunto Georg Fox replyeth Consider what a condition these called Ministers are in They say that which is a Spiritual substance is not infinite in it self but a creature That which came out of the Creator and is in the hand of the Creator which brings it up to the Creator againe that is infinite in it self The same Mr Hicks saith further The Quakers are accused for saying there is no Scripture that speaketh of an humane soul and for affirming that the soul is taken up into God Hereunto Georg Fox thus answereth Pag 100. God breathed into the man the breath of life and he â—ecame a living soul and is not this which cometh out from God which is in Gods hand part of God from God and to God againe Which soul Christ the power of God is the Bishop of Is not this of his being Yea Will. Pâ—n in vindication of Georg Fox Pag. 66. as Mr Hicks sheweth Dial. 3. Pag. 22. saith That all that can be concluded from Georg Fox's words
himself By this accusing of conscience Paul proveth here that the Gentiles had the Law in their heart 10. He would know that there is a twofold writing of the Law in the heart One is whereby the knowledge of the Law is so fixed in their mindes as that it cannot be utterly delet howbeit their wils cannot and will not comply therewith and of this the Apostle is here speaking for the Heathens have this Law of nature so imprinted and fixed in their Mindes as to several things concerning God and their carriage and walk in the world that they cannot but see a difference betwixt Righteousness and Iniquity Honesty and Dishonesty in several particulars and in their judgment preferre the one to the other though their hearts and wills be not reconciled thereunto and made to comply therewith even according to thâ— measure of their Knowledge and Judgment The Other is whereby the whole will of God revealed in Law and Gospel is by the Spirit of God deeply imprinted in the soul of Beleevers so that as their Mindes know it and their Judgments approve it so their Wills imbrace it with love and desire and their native Endeavour is after Full Pure Sincere and Spiritual conformity thereto in the strength of the same Spirit and it is their griefe and matter of unfaigned sorrow when through the workings of a remanent body of death they come short of what is commanded whether as to Matter or Manner or End intended c. If he shall evince that Paul speaketh of this here he shal do more than all the Socinians no persons else ever dreamed of this ever have been able to do to this day But the truth is I apprehend all this is a riddle to this man who understandeth no other writing of the Law in hearts than the first for as he is an enemy so is he a stranger unto the Gospel of the Grace of God as will evidently enough appear ere we have done 25. He addeth a second reason for his Interpretation Pag. 57 saying that if nature here be understood of the proper nature of Man then the Apostle should contradict himself who elsewhere saith that the natural man cannot perceive the things of God but among these things of God the Law is comprehend seing Paul Rom. 7 12 14. itâ—oly â—oly just and good and Spiritual and calleth himself carnal which must be understood as he was unregenerat I answere 1. Paul no way contradicteth himself except in this mans dreaming fancy for these spiritual things whereof the Apostle speaketh 1 Cor. 2 14 are not the things of Nature or of the Law or Light of Nature But the things of the Spirit of God which must be spiritually understood vers 14. which none can know without they have the minde of Christ vers 16. which concerne Christ and Him Crucified vers 2. the same which Paul preached in demonstration of the Spirit and of Power vers 4. which was Wisdom among such only as were perfect vers 6. and which only the Spirit which is of God did reveal and not the Spirit of the world vers 11 12. and which eye had not seen nor eare heard c. vers 9. It was the preaching of the Crosse of Christ which even the Wise and Understanding and such as had not only Natures Light but the Light of the Law could not know It was that which even to the Jewes was a stumbling block and to the wise Grecians was foolishness Chap. 1 16 17 18 19 20 21 22 23. Hence we see the Law which was written in the hearts of the Gentiles is not among those things whereof Paul speaketh 1 Cor. 2. 2. It is truâ— the Law both that which is written in the heart of the Gentiles and that which was more clearly and amply declared and explained by God to the Jewes was Good Holy Just and Spiritual yet was it not the same with the things of God whereof the Apostle spoke 1 Cor. 2. 3 This man must have a strange antipathy at â—ruth and against the Orthodox for he will joyne with any before he take part with them we heard but just now how he joyned with Smalcius the Socinian and here in interpreting Rom. 7 14. c. he deserteth the orâ—hodox and joyneth himself with Pelagians Arminians and Socinians who will have the Apostle there speaking not of himself but as assumeing the person of one in nature not yet regenerated as if such were not wholly â—in and whâ—lâ—y flesh or had an Inward man delighting in the Law of God or â—ad a Law in their minde contrary to the Law in their members or were capable of this captivity when they are willing slaves or could groan under a boâ—y of death and account themselves miserable upon that account or thank God through Jesus Christ because of the begun delivery and certane expectation of the full victory or as if they with their minde could serve the Law of God 4. His sole reason viz. because the Apostle said he was carnal proveth nothing for what the Apostle speaketh in a certane respect must not be understood in an absolute sense He was it is true carnal as all â—egenerat persons are not absolutly nor wholly but in part in so far as the old man remained in which respect the best have a Law in their members warring against the Law of their minde and have the flesh lusting against the Spirit as they have the Spirit lusting against the flesh Gal. 6.17 And the Apostle calleth even such babes in Christ carnal in a certane reâ—pect 1 Cor. 3 1. 26. Thereafter he tels us That when we are urged with this testimony by Pelagians anâ— Socinians and by them so â—hat we see with whom he and his party are birds of one feather we use to answere that there were some remnants of the spiritual image left in Adam But sayes he this is affirmed without probation In which he either speaketâ— aâ—ainst his Light or he â—aâ—â— neâ—er read what hath been said upon this by the orthodox against Socinians and Arminians and such as would defend that there were some speculative Atheisâ—s unto whom this Mans assertion doth no small service as we may shew hereafter But next he saith that hereby we contradict ourselves and destroy our own cause Why so For saith he If by these relicques they could fulfil the law then either Christ's coming was not necessary or men could be saved without him or that these thâ—ugh they keeped the Law were damned because ignorant â—f Christ to come which the Lord had made impossible for them to know Answere 1. We never said that they could fulfil the Law by these relicques nor doth the Apostle say so It is true they did and could do by nature somethings contained in the Law and this was sufficient for the Apostles designe not all Even Paul though many stages above many heathens while in the state of nature did not know till the written Law told him that
Concupiscence was sin Rom 7 7. And when they did the things contained in the Law they did them not perfectly nor doth the Apostle say this but the contrary for he addeth that their consciences did accuse them 2. Though we should suppose that they both could and did fulfil the Law against all Reason Scripture and Experience yet we who do not with this man deny Original sin might assert a necessity of Christ's coming for all their future obedience make it never so perfect being but their duty could make no satisfaction to divine justice for Adams sin whereof they were guilty 3. Hence he may see that we need not say that any can or could be saved without Christ. 4. Nor need we say that such should have been damned for being ignorant of Christ to come but for their transgression But absurdities deduced from an impossible supposition are but absurd probations fit only for Quakers 27. What he saith § 3. to the vindicating of 1 Cor 2 14. from the exception of such as would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaned of a Brutish man an animal not of a Natural man doth not concerne us but therein unawars he contradicteth himself for if man now in his fallen condition can know nothing of God of his Being Nature or Government of the world nor nothing of the Principles of common Honesty Morality nor nothing of the things of the Law as he went about to prove as we heard then let him tell me wherein a man in his Natural state differeth from a Brute And how he can then make use of this answere Againe when he sayeth that the Apostle doth demonstrate through that whole chapter he should have added the first Chapter too how the wisdom of Man is an uncapable judge of the things of God Let him tell me if he thinketh that the wise men such as the Grecians of old were as he granteth here could not judge of any of these particulars held forth in the Law of God If not wherein appeared their Wisdome Or wherein were they to be called Wise If they could judge in some matters of the Law which was written in their heart then let him reconcile this if he can with what he said above But as we have frequently alreaâ—y observed this Man regairdeth so little what he sayeth that may he but have occasion to contradict Truth he cares not how often he contradict himself as is usual with such who are carryed away with a prejudice against Truth and know not well as yet were to settle 28 Thus have we examined what this Quaker saith upon this Head and because he alleiged we spoke without Reaâ—on when we said that there were some reliques of the image of God left in the natural man whereby he may know some things concerning God's Being and Nature and Government of the world his duty towards God his Neghbour and Himself we shall shortly manifest the truth of this to the end that it may the better appeare that this Quakers Theology which he pleadeth for and driveth at is but Paganical borne with every corrupt son of Adam and far different from that which is Saving and is manifest by the Gospel which hath brought life and immortality to light The Socinians deny that there is any inuate knowledge of God in man or that by nature he knoweth any thing of God so Socinus himself praelect cap 11 So Ostorodus Institut P. 1. 10. Smalcius contra Frantzium disp 8. though others as Crellius and Schlichtingius be of another judgment our Divines on the contrare Maintaine that there is some Imperfect and as to Salvation Insufficient though sufficient for Instruction as to several duties and to render the transgressours Unexcusable knowledge of God implanted in corrupt nature so that man even in his natural condition coming to the use and exercise of Reason by a natural instinct sense and force cometh to know that there is a God that is Optimus Maximus Powerfull Good Wise c. Governeth all the world that we ought to Worshipe Serve him that we ought to do Right to all that Punishment abideth evil doers and several things of this nature and what our Divines say they confirme by Scripture and Reason passages of Scripture are these Rom. 1 19. because that which may be knâ—wn of God is manifest in them for God hath shewed it unto them This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not manifested unto some few of them as to their chiefe Philosophers but in all who were ungodly and unrighteous and held the truth in unrighteouâ—ness vers 18. So vers 21. it is said that they knew God even they who did not glorify him as God neither were thankful but became vaine in their imaginations c. So vers 23. They changed the glory of the incorruptible God And therefore had some notions of this incorruptible and glorious majesty And vers 25. they changed the truth of God into a lie So vers 32. They knew the judgment of God that they which commit such things are worthy of death And so could noâ— be ignorant of God of his Law of the Equity thereof of their Obligation to obedience and of God's Righteousnes in Iudging and Punishing transgressours So Rom 2 14 15. of which we spoke above The Gentiles who had not the written law did by nature the things contained in the Law and did shew the work of the law written in their hearts having their consciences bearing them witness and their thoughts accusing or excusing according as they observed or transgressed the said law So that having this law implanted in their hearts they could not be ignorant of God whose law this is and in whose name it calleth for Obedience nor of their own Obligation to obedience and their Consciences did preach forth the same for it judgeth and accuseth as God's Deputy See likewise Act. 14 15 16 17. 17 24 25 26 27. As for Reasons evinceing this They adduce the Workings and Stirrings of the Conscience which natural men have and which they cannot get shaken off which manifestly evince to them That there is a Supream Judge God in whose name Conscience giveth sentence and vexeth and tormenteth evil doers night and day for as Menander said conscience is a God to all mortals And this took vengeance on that monster of men Caligula and so haunteth evil doers that they alwayes think they see their Punishment before their eyes hence some Great persons without the reach of Inferiours have been made to tremble and quake at thunder claps yea and put violent hands in themselves Philosophers Historians and Poets declare this at large yea common sense and experience confirmeth it so that every rational person cannot but assent to the truth of this so soon as he heareth it and knoweth what is said That God is It carryeth alongs with it such rayes of light that without any difficulty it is seen and understood and mans Minde and Judgment of
evils but what that was they knew not The proud and vaine glorious Stoicks thought that all this sinne and misery did proceed from every mans own Free Will and Choise immediatly and that there was no other cause Hence they thought that every man came into the world free of any Vice or Inclination to sin errasti sayes Seneca Epist. 94. si existimas nobiscum vitianasci supervenerunt ingesta sunt so againe ib. nulli nos vitio natura conciliat nos illa integros ac liberos genuit And yet the same man must elsewhere lib. 3. quaest c. 30. confess that vice is learned without any teacher Hence also they thought that man by his owne Ability Paines and Industrie might recoveâ— all his losses and that nothing more was requisite but to live according to nature Senec. Epist. 41. Howbeit their very care and industrie to make lawes for bearing down of vice and setting forward of vertue was sufficient to Redargue and Confute their foolish Imagination had they but improven Natures light as they might or made use of right Reason as they pretended However we see Stoicks and Quakers are nigh of kin 2. Plato speaks more clearly concerning this Fallen and Degenerat State of Man but it is not improbable as Mr Galâ— sheweth in his Court of the Gentiles part 1. lib. 3. c. 5. that â—e had help from Scriptures or Iewish Tradition when he speaketh of the â—ron age and particularly when he sayeth in his Timâ—eâ—â— Locrus fol. 103. That the cause of vitiosity is from our Parents and first Principles rather than from ourselves and elsewhere There is well nigh in every one an ingenitâ— evil and disease And de legib lib. 5. The greatest evil of all is implanted in many men and fixed in their souls And this state of misery he tearmes Gorgias fol. 493. a moral or spiritual death and that according to the opinion of the wise saying I have heard from the wise men that we are now dead and that the body is but our sepulchre 3. However the generality of Philosophers were utter strangers to the Rise of this contagion and the hints that Plato giveth are but very dark But when Christianity came and spread it self through the world that which the wise Men of the world were utterly ignorant of became plaine and notoure to every one for without the knowledge of this there could be no right Improvement of the Remedie offered in the Gospel and therefore the knowledge of this was a necessary part of Christianity In causa duorum hominum said August lib. de Pecc orig c. 24. quorum per unum venundati sumus sub peccato per alterum redimimur a peccatis proprie fides christianâ— consistitpunc So that the doctrine of original sin with the reality and manner of its â—raduction from Adam and downeward by natural Generation was unquestioned in the Christian Church until that unhappy enemie of the grace of God arose who raised up his heresie upon the ruines of the proud â—ottages of the Heathen Philosophers I mean Pelagius who to strengthen himself in his opposition and enmity to the Grace of God in Christ Iesus did take upon him the defence of Corrupt Nature and denyed Original sin saying lib. de Natura apud August lib. de Nat. and Grat. c. 9. that all sinned in Adam not because of sin attracted by birth but because of Imitation See more of this Vossij Histor Pelag. lib. 2. par 2. thes 1. And Iulianus the Pelagian as we may see there also said against Augustine that God could not impute the sin of another unto Infants and that no man is born with sin And that the children cannot be guilty until they commit some thing by their owne will How Augustine set himself against this Palagian cardinal errour his books declare And how the whole Church did appear against it is notoure Pelagius himself subdolously seemed to deny his owne opinions in a Council in Palâ—stine at Diopolis condemning himself for saying That Adam was made mortal and so should have died whether he had sinned or not That Adams sin did only hurt himself and not mankinde That infants new borne are into the same condition that Adam was in before the fall And againe these and others of Pelagius errours were anathematized by the Councel of Milevum in Numidia And August tels us lib. â— de Bono persever cap. 2. that the Catholick Church defended against these Pelagians among other truths this That man is borne obnoxius to Adams sin and bound by the bond of damnation 4. This same Pelagian errour is maintained by the Socinians Socin Pral c. 4. de Christ. Serv. part 4. c. 6. Catech Racov. cap. 10. de Proph. Mun. Christ. Smale de justif disp 4. Volkel lib. 5. c. 18. Ostorod Instit. c. 33. By Episcopius against Heidanus Pag. 116. and by the Remonst Armin. Apol. cap. 7. fol. 84. So is it maintained by the Anabaptists And D. Voetius Select disp part 1. pag. 1079. tels us that the Jewes ordinarily this day deny Original sin citeing the words of one at Venice saying that the sin of Adam doth not condemne souls but only hurt the soul in so far as it bringeth in the body of Adam whence it is that it becometh more difficult to the Posterity of Adam to do good c. Mr Stephens in his defence of the doctrine of Original sin sheweth that one Mr Robert Everard and D. Ieremiah Taylor and some Examiners of the late Assemblies Confession of faith did appear against Original sin and in his preface he tels us that Anno 1654. Feb. 22. Some Brethren of the Separation did at a private dispute maintaine That all Infants were-free of Original sin To these Opposers of Original sin This Quaker in the name of the rest adjoyneth himself and so deserteth the Truâ—h maintained by the Orthodox Churches and explained in their several Confessions and particularly by our Confes. of faith Chap. 6. § 2.3 4. By this sin they i. e. our first Parents fell from their Original righâ—eousness and communion with God and so became dead in sin and wholly defiled in all the faculties and parts of soul and body They being the root of all Mankinde the guilt of this sin was imputed and the same death in sin and corrupted nature conveyed to all their posterity descending from them by ordinary generation From this original corruption whereby we are utterly indisposed disabled and made opposite to all good and wholly inclined to all evil do proceed all actual transgressions And thereafter § 6. Every sin both Original and Actual being a transgression of the righteous Law of God and contrary thereunto doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law and so made subject to death with all miseries spiritual temporal and eternal And more briefly in the larger and shâ—rter Catechismes to this Question Did all mankinde fall in
be the object of an Eternal Ordination When we consider Reprobation in respect of its terminus or thing willed purposed by that act of God we divide it into two parts or say there are two maine things intended purposed presupposing not mentioning what is common both to Election Reprobation as Creation c. as first the denyal of Grace whereby they may be recovered from their state of sin the second is the denyal of Glory or adjudging them to eternal death This last Being for sin a just execution of a righteous sentence is not neither can it be without consideration of sin as the meritorious procuring cause So that to speak properly God doth not damne whom he will Damnation not being an act of meer pleasure but an act of justice conforme to an established Law But the other the denying or not giving of grace is an act of Absolute Freedom Good Pleasure for He hath mercy on whom He will and whom He will he hardeneth Rom. 9 15 18. And as God's granting of grace is an absolute act of his good pleasure free not for any merite or goodness in man as all except Pelagians will confess yea Pelagius himself confessed it at the Synod in Palestine so the Lord 's denying of this gâ—ace and mercy must be Absolute and not Conditional an act of the Lords free will and good pleasure for the praise of his glory there being no fixed Law constitute by God according to which he bestoweth Grace or bestoweth it not and there being no Reason imaginable why the Lord should confâ—rre grace upon Iacob and not upon Esau upon Moses and not upon Pharaoh upon Peter and not upon Iudas beside the good pleasure of God as the Lord did set his love upon the people of Israel because he loved them Deut. 7 6 7. so no cause can be given why he would not have mercy on Pharaoh on Esau on Iudas as well as on others beside his God will and Pleasure who hardeneth whom He will 7. We must therefore in this matter carefully distinguish betwixt Gods Decree and the Things decreed Things decreed may have their Causes and one may depend upon another as on the meritorious procuring cause but the Decree of God is absolute having no dependence upon any thing without being the Absolute and Free act of his Will God may and doth Decree that this shall be because of that and yet because of this he cannot be said to Will that So when the Lord decreeth to damne some persons because of their sins though sin be the procureing meritorious cause of damnation yet it is not the procuring meritorious cause of Gods willing or decreeing to damne Therefore though it be true that God decreeth to save none but such as Beleeve and continue in Faith and Obedience to the end and to damne none but such as are Sinners and Continue in sin to the end yet we must not say that as Faith and Obedience in adult persons do preceed salvation as some way disposeing causes thereunto and as Final Perseverance in sin preceedeth damnation as the meritorious cause thereof so the Foresight of Faith Obedience and Final Perseverance in both preceed election or the decree of God as disposeing causes or prerequisites thereunto and the Foresight of Final Perseverance in sin preceed Reprobation or the decree of God as the meritorious cause thereof for as the purpose of God according to Election is not of works but of him that calleth Rom. 9 11. so the purpose of God according to Reprobation cannot be of works for the children being not yet born neither having done good or evil it was said the Elder shall serve the Younger Rom. 9.11 12. As the potter hath power over the clay of the same lump to make one vessel unto honour and another unto dishonour Rom. 9 21. so the Lord willing to shew his wrath to make his power known may endure with much long-suffering the vessels of wrath fitted to Destruction and he may make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9 vers 22.23 8. As the Scripture holdeth forth Reprobation as we heard and may be further gathered even as to the name from Ier. 6 30. Heb. 6 8. 2 Tim. 3 8. So it holdeth it forth to us sometimes in Negative termes sometimes in Positive termes Hence some speak of a Negative Reprobation called Preterition or passing by which is a real Positive act in God and not purely Negative as some suppose and of a Positive and Affirmative Reprobation which they call Praedamnation By the Negative Reprobation they understand a Positive eternal act of God whereby according to the counsel of his own will he passed by such as he did not Elect and resolved not to give them saving grace whereby they might be delivered from sin as when Châ—ist saith Math. 7 23. I nâ—ver knew you and Mat. 11 25 26. I thank thee ó Father Lord of heaven and earth because thou hast hid these things from the wise Even so father for so it seemed good in thy sight And when mention is made of some in the Revel Chap 13 â— and 20 15. whose names were not written in the Book of Life And when Christ saith Ioh. 10 26. Yee are not of my sheep By the Positive or Affirmative Reprobation they understand the Lord's positive Resolution according to the unsearâ—hable counsel of his owne will whereby he ordaineth such as he hath passed by to dishonour and wrath for their sin Hence such are said to be hated Rom. 9 13. to be vessels of wrath fitted for destruction Rom. 9 21 22. to be appointed unto stumbling at the word c. 1 Pet. 2 8. ordained to condemnation Iud. vers 4. to which also belongeth the Lord's just and judicial smiteing with blindeness giving up to a Reprobaâ— minde and to their owne hearts lusts hardening their hearts and the like Rom 1 24 26 28. 9 18. 11 7. Psal. 81 12. 9. Now as touching that question that this Quaker is most busied with viz. Whether Reprobation be absolute and without all respect had to sin or not the Reader may see by what is said what is to be Answered thereunto The Quaker loving darkness speaks undistinctly either because Ignorant of the true question or out of a malicious Designe to render the Truth us for maintaining it odious or both But we shall endeavoure in a few words to clear the mater If we consider the act of Reprobation as in God of whose will it is an Immanent and Eternal act there can be no more cause of it in man or aâ—y creature than of any other of his decrees which are all one act and so one with Himself Yet this act of Reprobating that is of appointing and designing such or such individual persons to the condemnation of hell for their sinnes can not be said to be as to its
his Church Act. 20 28. Ephes. 5 25. his Elect Rom. 8 32 34. his Children Heb. 2 12 13. 26. If we would consider aright 15. What Christ did undergoe suffer while he was made sin or was making satisfaction for sin we should hardly think it probable that Christ Jesus God-man who was the brightness of the Fathers glory and the express image of his person Heb. 1 3. and thought it no robbery to be counted equal with God Phil. 2 6. Should have undergone what he did undergoe and that the Father should have laid all that upon him which he did lay upon him and that to purchase only a meer Possible Redemption from sin and wrath whereby not one person should be saved or pardoned if so it had seemed good to captaine Free will Not to Mention his condescending to be Born of a woman and to be Made under the Law Gal. 4 4. nor his being in the Forme of a servant Phil. 2 7. nor his Poverty and mean condition in the world 2 Cor. 8 9 nor his Conflicting with the indignities of the world Psal. 22 6. Heb. 12 2 3. with the temptations of Satan Mat. 4 1 -12. Luk. 4 15. and his being under the infirmities common to the nature of man being in all things like us except sin Heb. 2 17. 4 15. Esai 52 13 14. Nay nor his sufferings in his Body Name Honour at death when he was Betrayed by Iudas Mat. 2â— 4. Forsaken by his disciples Mat. 26 56. Scorned and Reviled by the world Esai 53 2 3. Condemned as a malefactor by Pilat and Tormented by his persecuters Mat. 27 26 50. Ioh. 19 34. and Endured the Painful Shameful and Cursed deatâ— of the crosse Phil. 2 8. Heb. 12 2. all which and the like being endured by Him who was the Son of God could be no mean suffering nor undergone for an uncertain end or for the procureing of a meer Possible and Uncertain good But that which we would most take notice of here is his Soul sufferings being pursued by divine justice when that Zach. 13 7. was accomplished awake O sword against my shepheard against the Man that is my follow saith the Lord of hostes smite the shepheard and the sheep shall be scattered Mat. 26 31. and the Lord did bruise him and put him to griefe Esai 53 5 10. and he began to be sorrowful even unto death Mat. 26 37 38. and was sore amazed and very heavy Mark. 14 34. and was put to offer up prayers and supplications with strong cryes and teares to him that was able to save him Heb. 5 7. when notwithstanding that an angel appeared unto him from heaven strengthening him yet being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground Luk. 22 43 44. and at length was made to cry out my God my God why hast thou forsaken me Psal. 22 1. Mat. 27 46. Mark 15 34. This was no mean business when the Rayes and Irradiations of Divine Love were drawn-in and withheld from him who had such a sharp sense of the happiness in the enjoying of God's favour because of the Personal union with the Godhead But that which is most of all to be considered is his being made a Curse Gal 3 13. and so made to wrestle with the Justice and Wrath of a sin-revenging God This was the gall and the wormwood that made him cry Ioh. 2 27. Now is my soul troubled and what shall I say Father save me from this hour Shall we suppoâ—e that all this was about an Uncertane Bargane Shall we think that he died the cursed death of the crosse and bore the weight of God's wrath Luk. 22 4â— Mat. â—7 46. and so became a sacrifice to satisfie divine justice Heb. 9 14 18 all to purchase a meer Possâ—bility or a meer Possible Redemption Shall we think that the Second pâ—rson of the Trinity should do and suffer all these things for to redeem man when possibly if Freewill should be so ill natured not one man should reap any advantage thereby Me thinks the asserting of this should be a great temptation to cause people turne Socinians and deny all these soul sufferings of Christ and his bearing the wrath of God and making any satisfaction to justice 27. Adde to this 16. That the Scriptures speak of Christ's Death Sufferings as being not for himself but for Others and that not only for the good and advaâ—tage of others and doubtless the advantage of all this should be but little if it were nothing else but a meer Possible Redemption which Free will might make Actual or Not Actual as it pleased but in their Roome and Place hence it is called the chastisement of our peace Esai 53 5. and he is said to have bâ—rne our griefs and carryed our sorrowes vers 4. He was wounded for our transgressions and bruised for our iniquities vers 5. The Lord laid on him the iniquity of us all vers 6. for the transgression of my people was he stricken vers 8. for he shall bear their iniquities vers 11. he bare the sin of many vers 12. He bear our sins in his body on the tree 1 Pet. 2 24. the just suffered for the unjust 1 Pet. 3 18. Hence beleevers are said to be crucified with him Gal. 2 20 to be baptized into his death Rom. 6 3. buried with him by baptisme into death vers 4. planted together in the likeness of his death vers 5. dead with Christ vers 8. He was cut off but not for himself Dan. 9 26. See also Heb. 2 9. 1 Pet. 2 21. Shall we say that this was meerly for our good seing it was in some respect for the good of the whole creation Rom. 8 20 21 22 23. Act. 3 21. and not in our Place and Stead Paul saith 2 Cor 2 14. If one be dead for all then were all dead And iâ— is manifest that he payed the Law-debt having taken on him the seed of Abraham for this end Heb. 2 16. and being made a curse for us he redeemed us from the curse of the Law Gal. 3 10. So that it was in our stead Rom. 5 6 7 8. Ioh. 11 50. 10 11 15. And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath clearly this import Mat. 5 38. 17 27. Esa. 4â— 4. Exod. 21 23 24. 1 Chron. 14 1. 1 King 3 7. 2 King 1 17. 11 43 Prov. 11 8. Iob. 16 4. 34 â— 1 Pet. â— 9. Rom. 12 17. See many other places cited by worthy Mr Rutherfoord in his book of the Covenant Pag. 25.255 where both in the N. T. and to the LXX version of tâ—e old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his impâ—rt And this tâ—uâ—h is abundantly made out by our Orthodox Divines writing against the Socinians so thâ—t I need say no more of it only I â—hink such as aâ—â—ert the Reâ—emptâ—â—n puâ—chased by Christ to have been a
the new covenant 13. Universal proper Fruits and Effects of this death whereby all the outward favours that Heathens enjoy are said to be purchased for them by Christ and why not also what Devils enjoy 47. Finally 36. This assertion of Universal Redemption laith the ground of and maketh way to a new frame of the Covenant of Grace quite overturning its Nature and transforming it into a new covenant of works making it one and the same with that as to kinde and only to differ as to the change of conditions to be performed by man for as in the first covenant Adam was to obtaine right to and possession of life promised in by for through and upon the account of his fulfilling the condition of perfect obedience imposed by the Lord so in the New covenant man is to obtaine and acquire to himself a right to and possession of the Life promised in by for through and upon the account of his performance of the Condition of Faith and new obedience now imposed in the Gospel and all the difference is that instead of perfect obedience to the which was the condition of the first covenant now Faith and sincere Gospel Obedience is made the condition And thus we can no less be said to be justified by works of the Law or which we do then Adam should have been said to have been so justified had he stood and this justification giveth as great ground of boasting unto man and of making the reward of debt and not of grace as justification by the first covenant would have done for though it be said that Christ hath made satisfaction to justice for the breach of the first Law and thereby purchased to all upon Condition Iustification Salvation yet this removeth not the difficulty for what is purchased by Christ's death is made Universal Common to all and so can be nothing according to our Adversaries but a putting of all men in statu quo prius in case to run obtaine the prize for themselves as God's absolute free love put Adam in that condition at first Christ's death though thereby as they say he purchased the New Covenant which with them is the chiefe if not the only effect and fruit of his Death Merites can be no more than a very remote ground of Right to Life and Salvation unto any person for it is made Universal Common to all so that all have equal share therein and advantage thereby man himself by performing the new conditions only making the difference so that the immediat ground of the Right to life which any have is their own Faith and Obedience or performance of the New Covenant-conditions Whereby it is manifest that as to our Particular and Immediat Right to Happiness we are to plead our own works lean to them as our ground whereupon we may stand and appear before God's Tribunal and upon the account thereof plead for the crown as our due debt having now run for it performed the condition agreed upon and so sing praises to ourselves instead of singing praises to our Redeemer Hence the righteousness wherein we must appear before God is not the Righteousness of Christ but our own for the Righteousness of Christ say they is only imputed in regaird of its effects whereof the new Covenant is the All or the Chiefe and so that doth not become the Righteousness of any man nor can be said to be imputed to any man properly which also they assert but his own Faith is only imputed properly which also they plead for as his Righteousness not as a Way Medium or Methode of Gospel-Righteousness especially when Gospel-Obedience is adjoyned The Righteousness of Christ beinâ— hereby only accounted to be imputed in that it hath procured that our own Gospel Righteousness Faith and new Obedience shall be imputed to us as our Immediat Righteousness the ground of our Right to Glory What accord is betwixt this frame of the Covenant of Grace and that way of justification held forth by Socinians Arminians Papists the learned will easily see and how contrary it is to the Covenant of Grace held forth in the Gospel hitherto professed maintained by the orthodox every one acquanâ—ed therewith cannot be ignorant it is obvious how opposite this is unto wâ—at the Apostle saith Phil. 3 8 9. yea doubtless and I count all things but loss for the excellency of the knowledge of Christ Iesus my Lord for whom I have suffered the loss of all things and do count them but dung that I may win Christ and be found iâ— him not having mine own Righteousness which is of the Law but that which is through the faith of Christ the Righteousness which is of God by faith And Tit. 3 5 6 7. Not by works of Righteousness which we have done but according to his mercy he saved us by the washing of regeneration and renewing of the Holy Ghost which he shed on us abundantly through Iesus Christ our Saviour that being justified by his grace we should be made heires according to the hope of eternal life And Rom. 3 20 21 22 24. Therefâ—re by the deeds of the law there shall no flesh be justified but now the righteousness of God without the law is manifested even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that beleeve being justified freely by his grace through the Redemption that is in Iesus Christ. And many other places It is no less clear how hereby the true nature of justifying faith and Gospel obedience is perverted and with all how dangerous this is if put into practice or if men act ilve accordingly every serious exercised Christian knoweth 48. Having thus briefly laid down our grounds for a Particular and against an Universal Redemption we come to see what our Quaker sayeth for Universal Redemption which he supposeth to be so clearly asserted in Scripture that hardly any other article of Christian Religion can compare with it as to this but the confidence of a Quaker acted and led by a Spirit of delusion is no convincing argument to me Let us see his grounds He citeth Luk. 2 10. addeth He sayeth not to a few of the people but if the comeing of Christ had not brought a Possibility of Salvation unto all it might rather have bin called tideings of great griefe to the mâ—st part of the people Answ. If Christ had only brought a Possibility of salvation with him the Gospel had bin the tideings of joy to no flesh for Salvation upon a Condition Impossible is no salvation 2. Did Christ bring a Possibility with him to the damned if not where is his Universal Redemption 3 It is said here to be to all people because the Offer and Meanes thereof were not now to be limited to one Nation of the Jewes as formerly but the Lord was to have a people out of all Kinreds Nations Tongues Languages yet
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
by the Covenant of works for that is broken and all are become heires of hell wrath because of the violation of that Covenant Not by the Covenant of Grace for that requireth faith before persons be interessed in these special favoures privileges And the Scripture tels us that all men have not faith how then come all men to share of these highest privileges or of this divine and glorious life which are promised in the Covenant of grace through Jesus Christ by whom they are purchased Is this divine and glorious life so meane and common a thing that even Heathens and Reprobats share of it Sure the divine and glorious life pointed forth in the Scriptures is a rare thing and is the privilege of very few and even of few of those that are members of the visible Church Will this Quaker tell me if this â—ivine and glorious life whereof all Iaponians Brasilians Cannibals are made partakers be distinguished from the divine and glorious life peculiar to the Saints And if it be distinguished how Or if it be the same in kinde why Regeneration Union with Iesus Christ by faith the Effectual Working of the grace of God and a through Renovation is requisite to the enjoyning of that in some greater measure which all have Naturally in some measure 8. He saith this measure of the divine and glorious life is a seed But whereof Is it the seed of the Eternal weight of glory that the Saints live in the hope of Wherever that seed is it cometh at length to the harvest of glory as the Scripture teacheth us and if this seed be sowne in all all shall at length be saved If it be not the seed of Glory whereof I pray is it the seed Is it the seed of Grace This seed abideth 1 Ioh. 3 9. and is incorruptible and is by the Word of God even that Word of God which is preached by the gospel 1 Pet. 1 23 25. So that this seed is no common thing but peculiar to such as are borne againe who by Christ do believe in God who raised him up from the dead and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1 21 22. 9. He saith this seed inviteth and inclineth all men to good But doth it invite and incline the Iaponians Braâ—ilians Artigovanteans and such Heathens who never heard of Christ nor had any shew of Religion to faith in Christ Or even to all that is enjoyned by the Law of Nature or the Law of the two Tables How cometh it then that Paul who was far better versed in the Law than Heathens are saith he would not have known concupiscence unless the Law had said thou shall not covet And how can this consist with the sinful state of every natural person whose thoughts and imaginations incline and invite to evil Read Rom 3 10 to 20. All are under sin vers 9. all have sinned and come short of the glory of God vers 23. Nay how can this be seing the carnal minde is enmity against God and is not subject to the Law of God neither indeed can be Rom 8 7 Is not the heart of every man by nature deceitful above all things and desperatly wicked Ier. 17 9. is not their very minde and conscience defiled Tit. 1 15. Where then can this good seed lodge It lodgeth neither in Heart Minde nor Conscience And shall it lodge in the Flesh It is true there is left in every Man a bit of a Natural Conscience informing concerning some Natural good requisite for self-preservation and for the preservation of Societies and inclineing thereunto but what is this to that Spiritual good required now by the Gospel and discovered by its Light Alas I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater and this is their Gospel and this is their divine and glorious life O poor wretches 10. This seed he calleth the Vehicle of God A wonderful expression savouring more of a distracted braine and of an audacious blasphemous spirit than of a sober Christian fearing God 11. He calleth it the Spiritual body of Christ But by what Scripture I know not Christ is called the Saviour of the body Ephes. 1 23. Is Christ the Saviour of this seed The spiritual and mystical body of Christ is the Church Ephes 4 4. 1 Cor. 10.17 12 12 13 20. Rom. 12 4 5. Col. 1 24. Ephes. 2 23. Râ—m 12 27. Ephes. 3 6. 4 12 16. Col. 1 18. 2 19 What are the members of this body the body is not one member but many 1 Cor. 12.14 12. He saith it is the flesh and bloud of Christ that came out of heaven But had Christ no other flesh and blood than this Then the whole Incarnation of Christ is denyed And where is our Christian Religion then where is the Death of Christ where is his Resurrection where is his Ascension where is all the History of his life Is all that but dreames and lies whither will the Quakers lead us Christ gave his flesh for the life of the world Ioh. 6 51. did he give this seed for the life of the world was this seed a sacrifice to satisfie the justice of God what foolries be these Now the man in deed appeareth in his colours a Quaker in graine speaking non-sense at random and hereby evidencing what Spirit acteth him But one word more where readeth he that Christ's flesh and bloud came out of heaven They mean that Christ had the same Spiritual flesh and blood within his carnal flesh and blood which they have and so they are as much the Christ's of God as he was O dreadful blasphemy 13. He saith all the Saints eat of this What do only the saints eat of this while it is in every Man Every man by this mans doctrine is partaker of Christ's Spiritual body and hath Christ's flesh and bloud in him but they do not all eat thereof a strange phancy that persons have food in their belly before they eate it that persons are partakers of Christ's flesh and blood before they eat him by faith what wilde Notions be these Men are partakers of a glorious and divine life by having the spiritual body of Christ in them and the flesh and bloud of Christ that came out of heaven and that before they make any application of him to themselves by faith where read we of such things Christ tels us the contrary that except we eat the flesh of the Son of Man and drink his blood we have no life in us Ioh 6 53. and that with a doubled asseveration verily verily And he tels us moreover that he dwelleth in such as eate his flesh that is in beleevers vers 56. and not in others and vers 57. that he that eateth him even he shall live by him But these Impudent Quakers whose work is as it seemeth to câ—ntradict Christ and all the Gospel tell us that even
or therefore others did not understand them and savingly beleeve them who will receive any of these consequences But mary her self understood not somethings not yet the Apostles And what then did they not understand so much as was then revealed and necessary to salvation And did they not understand after Information Poor man he goeth far to fetch waâ—er to no purpose Will any thing here said bring the least reliefe unto his desperat cause and prove that Heathens now without the Church can be saved without the knowledge of Christ Quakers can dream waking I see 12. But Pag. 118. § 27. he saith that several of the Gentiles by this inward light were sensible of the dammage that came by Adam's fall Answ. And what then were they also sensibâ—e of the advantage that came by Iesus Christ and will all that are sensible of their dammage suffered by Adam's sin be saved This is a wide door to salvation indeed but the Scripture tels us no such thing His citeing of a â—aying of Plato and another of Pithagoras and a third of Plotinus and a fourth of we know not whom whether truely or not is uncertain not doth he name the places where they say so that some who might be so curious as to know the truth might try is to as good purpose as if he did thresh the water for whatever apprehensions these Heathens had of the misery of man and â—et a very small knowledge and reason considering what was obvious to all their eyes might soon have made them say all that he citeth of them here viz. that mens soul is fallen into a dark cave where it converseth with shadowes And that man wandereth in the earth as a stranger exiled from God and that mans soul is like an extinct coal and that the souls wings are clipt so as it cannot flee to God He tels us nothing of their apprehensions of a way of Redemption out of that misery and the knowledge of this we say is necessary unto Salvation Yes in the following words he tels us that they also knew Christ as a remedy to deliver them though not under that denomination Then sure they had not this knowledge by Revelation For divine Revelation would have given the knowledge of Christ under the right denomination but by natures light And if Natures Light will lead people to a crucified Christ we may burne the bible But how proveth he this He tels us that Seneca Epist. 41. speaks of an holy Spirit that is in us that teacheth us as we receive him What is in this true or false â— cannot judge at present not having that book by me only I must tell him that the Scriptures speak of no holy ghost in every man And that the Holy Ghost and Christ Immanuel God-man is not one and the same and that faith in Christ is required unto salvation And might noâ— Seneca meane hereby Reason which the Scriptures tell us is now corrupt and carnal and an enemy to the Gospel Sure that passage he citeth next of Cicero's out of Lactan. Too long here to translate and insert is speaking of nothing as the words cleare but of Reason and it is expresly called so recta ratio given to every man Is this the Quakers Gospel-Teacher Saviour Christ and Redeemer Why doth he else where seem to cry out against the Socinians When here he cryeth up so much with them and with heathens pure Reason Is this the Holy Ghost that acts leads and guides them and teacheth them all their divinity poor souls Are they so in love with paganisme that for its sake they will renunce all Christianity 13. There is a mighty argument following which must be noticed it is this The Heathens call this Reason or I know not what wisdom and this is the name that is given to Christ in the Scriptures Prov. 1 20. 8 9 34. Ergo what Therefore tâ—e Heathens knew Christ. Is not this a noble argument well becoming such as pretend to rare light and knowledg and to nothing lesse then Revelations and Inspirations It is no wonder that they say Christ is in them for they are possessours â—f wisdom and Christ is called wisdom Did he neâ—er read that the wisdom of this world is foolishness and that the world by wisdom knew not God And was this Christ because he is elsewhere called wisdome did he never read that God would destroy the wisdom of the wise and is the meaning of this that God would destroy Christ because Christ is somewhere called wisdom What notions of men destracted or rather judicially given up of God are these Hence saith he further such among the Gentiles as left that which was evil and turned to that which was good and justice were called Philosophers that is lovers of wisdom But what if he be mistaken in the ground or reason of this name given or assumed And whether he be mistaken or not what can he make of it Belike he would say They were lovers of Christ for Christ is called wisdom Is not this man a noble advocat for Heathens and worthy of his hire Are not these all very strong arguments to prove that Heathens knew Christ though not under that notion and therefore may be saved But Phocilides who knoweth where said saith he that that was best wisdom which was had by inspiration of God And could not blinde nature have told him so much Was this such an excellent piece of knowledge that it may truely be called saving And was this the knowledge of Christ under some other denomination Could not the devil say as much And may he therefore also be saved What were this mans thoughts busied about when he wrote these things was he dreaming Or in a rapture of Quakerisme or sunck into his introversion where he lost all humane Reason 13. Then Pag. 119. he saith he could produce many such But to what purpose To prove saith he that they knew Christ by his work working in them by which they were turned frâ—m unrighteousness to righteousness and made lovers of his power and whereby they felt themselves delivered from evil If this be the conclusion that he would proâ—e why hath he not brought one testimony to this end what he hath hithertill adduced agreeth as well with this conclusion as harp doth with harrow But the Apâ—stle he addeth saith they did shew the work of the law written in their hearts and therefore as all were doers of the law so without doubt they were justified We spoke to this before and this man is tedious in his repetitions for want of arguments only I note that I see now he concludeth that all the Heathens were saved for they were all â—ith him doers of the law and that because they had all the work of the law written in their hearts and so were all justified Happy Heathens if so and if so it were better to be Heathens than Christians for all Christians are not justified and saved though they have
Iustification is an act of Gods free grace unto sinners Rom. 3 23 24 25 and â— 5. in which he pardoneth all their sins accepteth and accounteth their persons righteous in his sight 2 Cor. 5 19 21. Rom. 3 22 24 25 27 28. not for any thing wrought in them or done by them Tit. 3.5 Ephes. 1 7. but only for the perfect obedience and full satisfaction of Christ by God imputed to them Rom. 5 17 18 19. 4 vers 6 7.8 and received by faith alone Act. 10 53. Gal. 2 16. Phil. â— 7. Adde to this Q. 72. What is justifying faith A. justifying faith is a saving grace Heb. 10 39. wrought in the heart of a sinner by the Spirit 2 Cor. 4 13 Ephes. 1 17 18 19. and the word of God Rom. 10 â—4 17 whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of his lost condition Act. 2 â—7 and 16 30. Ioh. 16 8 9. Rom. 5 6 Ephes. 2 1. Act. 4 12. not only assenteth to the truth of the promise of the Gospel Ephes. 1 13. but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin Iâ—h 1 12. Act. 16 31. 10 53. and for the accepting and accounting of his person righteous in the sight of God for Salvation Phil. 3 9. Act. 15 11 And Q. 73. How doth faith Iustifie a sinner in the sight of God Answ. Faith justifieth a sinner in the sight of God not because of these other graces which do alwayes accompany it or of good works that are the fruits of it Gal. 3 11. Rom. 3 28. Nor as if the grace of faith or any act thereof were imputed to him for his justification Rom. 4 5. with Rom. â—0 10. but only as it is an instrument by which he receiveth and applyeth Christ his righteousness Ioh. 1 1â— Phil. 3 19. Gal 2 16. With all we will be hâ—lped to understand the orthodox truth in this matter by considering two other questions to wit Q 75. What is Sanctification A. Sanctification is a work of Gods grace whereby they whom God hath before the foundation of the world chosen to be holy are in time through the powerful operation of his Spirit Heb. 1 4. 1 Cor. 6.11 2 Thes. 1 13. applying the death and resurrection of Christ unto them Rom. 6 4 5.6 renewed in their whole man after the image of God Ephes. 4 23 24. having the seeds of repentance unto life and of all other saving graces put into their hearts Act. 11 18. 1 Ioh. 3 9 and those graces so stirred up increased and strengthened Iud. vers 20. Heb. 6 11 12. Ephes. 3 16 17 18 19. Col. 1 10 11. as that they more and more die unto sin and rise unto newness of life Rom 6 to 14. Gal. 5 24 with Q. 77. Wherein do Iustification and Sanctification differ Answere Although Sanctification be inseparably joyned with Iustification 1 Cor. 6 11. and 1 30. Yet they differ in that God in Iustification imputeth the righteousness of Christ Rom. 4 6 8. in Sanctification his Spirit infuseth grace and inableth to the exercise thereof Ezech. 36 27. In the former sin is pardoned Rom. 3 23 25. in the other it is subdued Rom. 6 6 14. the one doth equally free all believers from the revenging wrath of God and that perfectly in this life that they never fall into condemnation Rom. 8 33 34. the other is neither equal in all 1 Ioh. 2 v. 12 13 14. Heb. 5 12 13 14. Nor in this life perfect in any 1 Ioh. 1 8 10. but groweth up to perfection 2 Cor. 7 1. Phil. 3 12 13 14. â—hus we have the orthodox doctrine in this point fully cleared and confirmed 3. Let us next see whâ—t is the opinion of the Qâ—akers in this matter And before we examine particularly what this Man with whom we deal saith we shall shortly see what other Quakers have maintained before Mr Clapham in his book against the Quakers Sect. 5. tels us that I. Nayler in his Love to the lost P. 3. joyneth with the Papists and pleads for our being made righteous by Gods putting in righteousness in us and by righteousness wrought in the creature And P. 50. with Papists he confounds Justification Sanctification and Mortification and argueth for it as they do So Mr Stalham in his book against them Part. 1 Sect. 22. sheweth out of their owne words what friends they are unto the man of sin by laying the bottome of a believers justification not upon Christs obedience but upon sanctification And Sect. 25. he tels us that I. Nailer said that the man of sin is discovered in them who say beleevers are pure and spoteless too by reason of imputation and in his Love to the lost p. 51. that men are so justified as they are sanctified and mortified and no further And that F. Howgil in The inheritance of Iacob Pag. 29. hath these words Christ fulfilled the Law and he fulfils it in them who know him and his work and herein man becomes to be justified in Gods sight by Christ who works all our works in us and for us Mr Hicks in his 2 Dialogue Pag. 4. tels us that Isaak Pennington asks this question Can outward blood cleanse And saith Therefore we must enquire whether it was the blood of the vail that is of the humane nature or the blood within the vail viz. of that spiritual man consisting of flesh bloud and bones which took on him the vail or humane nature It is not the bloud of the vail that is but outward and can outward blood cleanse And that Edward Billing most wickedly said that the mystery of iniquity lyes in the bloud of Christ. And that these words frequently drop from their mouthes dost thou look at Christs death afar off What will that bloud avail Didst ever see any of it That carnal bloud cleanse If thou hadst a great deal of it would it do thee any good If such as speak thus of the precious bloud of Christ can have right thoughts of Justification the sober may easily judge And what intimation Edward Burroughs giveth about this may be seen there P. 18 22 c. I love not to transcribe the words only that which he hath Pag. 26. seemeth to be plaine Thou beast who would have another righteousness than that which Christ works in the saints and by them He tels us likewise ib. Pag. 31. that Will Pen Sandy foundation Pag. 29.30 hath these words Obedience to justification ought to be as personally extensive as was mans disobedience to condemnation In which real not imputative sense those various termes of Sanctification Righteousness Resurrection Life Redemption Iustification c. are most infallibly understood for impute or imputing signifies no more in Scriptures but to express men really and personally to be that which is imputed to them whether as guilty or remitted For any to
must be when he saith we are not Justified by the Law that we are indeed justified by Inherent Holiness or Conformity to the law What more The meaning of these words we are Iustified by faith sayes he may by we are made just by faith purifieing the heart Ans. Then the Apostles should contradict himself for if we be thus made just by faith we are made just by works and further purifying of the heart cannot otherwise be understood but of renewing the heart but Iustifying signifieth not making just Againe sayes he When we are said to be Iustified by grace by Christ by the Spirit what absurdity to understand this of making just Ans. Of being Justified by the Spirit we read â—ot for these words by the Spirit mentioned 1 Cor. 6 11. are to be referred to washing and sanctification When we are said to be Justified by grace it is by the gracious and free favour of God as our Divines make good against the Papists and that with the circumstances of the places are against such a Justification Nor must we any where so interpret any passage as to make it crosse or contradict other passages When we are said to be Justified by Christ the meaning is clear against his sense 31. He citeth againe 1 Cor. 6 11. not 11 6. and then tels us that Thysius thinketh that Iustification here includeth sanctification as its consequent and that Zanchius in Ephes. 2 4. thinketh it is the same with sanctification And that Bullinger on the place sayes the Apostle in diverse words expresseth the same thing Ans. 1. None of these Divines confound them and make them one as this Quaker doth but distinctly and orthodoxly explaine the nature both of Justiâ—â—cation and Sanctification 2. As I said above though this were granted that the word Iustify should import the same with sanctify in this or that place Yet unlesse he made it manifest that it alwayes so importeth and can never be taken in another sense he could not make good his Assertion and Opinion So that in all this work he is but beating the winde 3. Thysius had no ground to speak so seing sanctiâ—â—cation is as well expressed as Justification but ye are sanctified but ye are justified 4. Bullinger saith no more than what Calvin saith yet Calvin distinguisheth them in his Comment on the place Zanchius saith no such thâ—ng in the place cited 32. In the next place Pag. 138. he citeth with Bellarm. Rom. 8 30. And saith that either Sanctification must be excluded or Iustification must be taken in its proper sense Ans. 1. There is no necessity for either for Sanctification is comprehended under Vocation which is saving and effectual otherwise the linkes of this chaine could be broken for a common and ineffectual call is not attended with Justification and Glorification And effectual Vocation is by infusion of grace and the Spirit of holiness and a real change 2. Sanctification might be comprehended under the word Iustified it being a necessary and inseparable consequent and that without any prejudice to the native usual and constant import of the word Iustified 3. Thereafter vers 33.34 the Apostle cleareth in what sense he took Iuâ—tified when he opposeth it unto condemned a forensical terme and to accused another His citing of some Protestants so saying I passe finding no argument alleiged by them to enforce this acceptation Melanthon's saying that to be Iustified by faith doth not only signify to be pronunced just but to be made just May admit of a saife interpretation for he saith not to be made just by inherent righteousness And it is certain that all that are Justified are first made just not by inherent righteousness but by the Imputed righteousness of Christ. What he citeth out of one Martinus Boraeus I cannot examine having never seen the book Bucer's words cited make nothing for him B. Forbes's words I will not justify but judge that Cardinal Contarenus spoke more orthodoxly then he The Fathers so taking the word sometimes moveth not me more nor it did Calvin Chemnitius and Zanchius cited by himself And further if to justify signifie to make righteous to accuse and to condemne which are opposite terms must signifie to make unrighteous or unjust 33. After this § Pag. 140. he bringeth in his conclusion from what he hath said and it is a bold one Having now sufficiently saith he proved that by Iustification must be understood to be made really just This is concluded like a Quaker with unparalleled falshood impudency and boldness He undertook only to prove that the word might without absurdity be so understood and how weakly he hath done this we have seen But now he wonderfully concludeth a must be from a may be and that too no wayes satisfyingly proved But I have said already that the beleever who is Justified may be said to be really made just but not in his sense nor because of the import of the word as he alleigeth but because the judgment of God is according to truth and God will not justifie an unjust man The Justified person therefore is first made just not by Inherent Holiness and Righteousness but by the Righteousness of Christ Imputed to him and Received by faith What saith he next I do confidently affirme from real and sensible experience but the delusory sensations or impressions of an erroneous Spirit on the mindes of persons given up to strong delusion is no demonstration to us of the verity of what they boldly affirme that the immediat next and formal cause whereby a man is Iustified in the sight of God is the revelation of Christ in the soul who converteth and reneweth the minde and he who is the Author of this work being so formed and revealed we are truely Iustified and accepted in the sight of God Ans. 1. Who seeth not that these things as here expressed are not such as can fall under the inward sensations of the soul Can the soul feel what is the Immediat Nearest or Formal Cause of God's acts What needs more proof of a desperat delusion 2. If the revelation of Jesus Christ be such a cause of Justification Justification cannot be a making just for it is not as he sayes the revelation that converteth and reneweth but Christ revealed and if Christ revealed maketh the change â—ustification doth it not nor can Justification be a declareing of one righteous because of inherent righteousness for here the man is Justified upon the revelation and yet the man is not renewed for he is not renewed by the revelation but by Christ revealed and the Revelation of Christ is before this Operation of Christ. 3. If the man be not justified till Christ be formed in him as his last words seem to say then the revelation of Christ cannot be the Immediat cause of Justification because that is before this forming of Christ in the man for it is before the work of Christ reforming and renewing the minde 4. I see all this
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
will so have it In the 3. place he comes to criticize tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken in the potential mood and so it signifieth who may not or cannot sin as Ps. 119 11. Ans. And why not also ought not seing this Mood is used to expresse that This is but vanity for the Hebrew hath not properly potential moods And though interpreters do usually render it so as more congruous latin yet the sense abideth the same and the Dutch translate it as we have it And what will this say to other places Nay the very scope of Solomon evidenceth our translation to be right his gloss to be but vanity as is obvious to every Reader 30. To that argument from Rom. 7 14. c. he answereth the same that Socinians and Arminians answered of old to wit That the Apostle is not there speaking of himself but of an unregenerate person While as all the circumstances of the text evince the contrary to wit that he is speaking of himself and that in the present time for he useth alwayes from vers 14. and forward verbs in the present tense and he distinguisheth betwixt the Old and New man in himself ascribeing to each their proper work and speaketh many things of himself which cannot be spoken of the Unregenerat as 1. To will and approve what is good and to nill and disapprove what is evil and that alwayes and to approve all good and disapprove all evil discovered to be such 2. To consent unto the Law that it is good and to delight therein and that according to the inner man which is the Regenerat part opposite to the Old man 3. Not to do evil not I it is no more I and that was according to the Renewed part 4. To have an inner man which is proper to the Regenerate Ephes. 3 19. 5. To feel a strife and warre betwixt the Flesh and the Spirit which also agreeth to the Regenerate Gal. 5 17. 6 To hate evil which no Unregenerate person can do 7. To approve of the Law as Spiritual 8. To have will present unto good even when he findeth not how to performe what is good 9. To be brought into captivity to the Law of sin while as the wicked are willing slaves 10. To be groaning under this body of death and accounting himself wreatched because of it 11. To have a Law in the minde against which the Law in the members maketh warre 12. To be expecting full delivery in Jesus Christ. 13. To be thankfull to God upon that account 14. To be serving the Law of God when the flesh is serving the Law of sin 15 And Chap. 8 1. being an inference from whaâ— is said Chap. 7. he inferreth that there is no condemnation to them that are in Christ which supposeth that he was speaking of one that was in Christ otherwise his Inference had not been pertinent 31. These things are clear and might be further explained and confirmed if it were necessary Let us see what he saith against this 1. He saith The Apostle declared the contrary Chap. 6 2. Answ. No such matter for what he said there and what he saith here can well agree for he that is thus resisting sin striveing and protesting against it when he can do no more is abundanâ—ly evidencing that he is dead unto it as to its dominion and that he is not living therein 2. He saith Paul could not call himself a carnal man as vers 14. Answ. So said Schlightingius the Socinian So Arminius But we say Paul doth not call himself simply and every way carnal but only in a certain respect distinguishing betwixt his better part which he owneth as himself and this Flesh vers 18. And we finde also that Paul called the Corinthians who were babes in Christ carnal in some respect 1 Cor. 3 1 2. He saith 3. The Apostle Chap. 8. saith he was made free from the Law of sin and death and so he could not be then carnal Answ. Neither say we that he was carnal in so far but spiritual 4. He saith That Paul Chap. 8 35. saith who shall separat us from the love of Christ vers 37. that in all these things we are more then conquerours And vers last nothing can separat us But where sin is and is continued in there there is a separation for all sin is contrary to God 1 Ioh. 3 4. Answ. That sin where it is striven and wrestled against as Rom. 7 15. c. will make a separation from God I deny 2. That sin is contrary to God I no where read that it is a breach and transgression of his Law is true 32. To the instances of the failings of Noah and David He saith They are nothing to the purpose Why so The question is not saith he whether good men cannot sin num non possint peccare but whether they be able not to sin num possint non peccare And this may be true though they have sinned Answ. But our Argument lyeth thus If these men whom the Spirit of God stileth Perfect and men according to God's heart have had their failings and these failings are registrated for our use then we have no Scripture warrant for such a Perfection here as is not attended with sin But the former is true Let him of now apply his answere to this argument and see what it will say Or thus we may frame the Argument If we finde no instances in Scripture such persons as were so perfect as that they did not sin then to imagine such a perfection is but a groundless fancy a dream But the former is true Or If we finde sin consisting with a state of Regeneration than it is false that all Regenerat persons are in a sinless state Hereby also is that which he addeth in the second place obviated And further we say that from these instances we do not prove that the godly sin in all they do because of a body of death and corruption cleaving to them other Arguments evince that But from these instances we shew that his sinless state is but a Quakeristick dream 33. To that argument That this doctrine taketh away the study of Mortification and Usemaking of the blood of Christ and Praying for remission He very civilly tels us Tâ—at because of its absurdity he had almost forgoten it As if he had answered all the arguments we use against this errour But wherein consists its absurdity Is sayes he mortification of sin useless when its end is attained But he mistaketh after his usual manner our argument which in forme runneth thus If mortification be a duty pressed on persons regenerated then persons regenerated have sin and corruption in them to be mortified and so are not sinless But the former is true Therefore c. May it please him to shew the absurdity of this argument When all sin is mortified there is no more need of this duty of studying mortification and if all sin
Body the fulness of him that filleth all in all Ephes. 1 10 22 23. 5 23 27 32. Col. 1 18. The visible Church which is also Catholick or Universal under the Gospel not confined to one Nation as before under the Law consists of all these throughout the world that profess the true Religion 1 Cor. 1 2. 12 12 13. Psal. 2 8. Revel 7 9 Rom. 15 9 10 11 12. together with their children 1 Cor. 7 14. Act. 2 39. Ezech. 16 20 21. Rom. 11 16. Gen. 3 15. 17 7. and is the Kingdom of the Lord Iesus Christ Mat. 13 47. Esai 9 7. the house and family of God Ephes 2 19. 3.15 out of which there is no ordinary possibility of Salvation Act. 2 47. Unto this Catholick visible Church Christ hath given the Ministrie Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world And doth by his owne Presence and Spirit according to his promise make them effâ—ctual thereunto 1 Cor. 12 28. Ephes. 4 11 12 13. Mat. 28 19 20. Esai 59 21. Adde hereunto Quaest. 63. of our Larger Catechisme What are the special privileges of the Visible Church Ans. The visible Church hath the privilege of being under God's special care and government Esai 4 5 6. 1 Tim. 4 10. of being protected and preserved in all ages notwithstanding the opposition of all enemies Psal. 115. throughout Esai 31 4 5. Zech. 12 2 3 4 8 9. and of enjoying the Communion of saints the ordinary Meanes of Salvation Act. 2 39 42. Offers of grace by Christ to all the members of it in the ministrie of the Gospel testifying that whosoever believes in him shall be saved Psal. 147 19 20. Rom. 9 4. Ephes. 4 11 12. Mark 16 15 16. and excluding none that will come unto him Ioh. 6 37. 2. Here is our doctrine laid downe in few words What would this man now say He giveth us first the Etymology of the greek word that we render Church and thence tels us that an Ecclâ—sia or Church is nothing else but a company of such as God hath called out of this world Against which I have nothing to say only for clearing the matter I would adde That there is a company called out of the world by the grace of God power of his Spirit to worshipe him in Spirit and in Truth and this is that company which is called the Church invisible because their union with their Head and with one another is by a bond of true and saving Faith and sincere Love which are not obvious to the eyes of men As also there is a greater company of persons called out of the world to profess the Name of Jesus to worshipe Him outwardly according to his word and to owne him for their King by submitting to his Lawes Ordinances Officers by an outward profession And this is that company which is called the visible Church because both their exercise their bond of union with this King with one another is outward obvious to the eye to wit an open Profession of the true Religion outward submission to following of the ordinances institutions of Christ But as to this visible Church in his following words he seemeth to take no notice thereof for he describeth to us the Church Invisible and then tels us that without this Church there is no salvation But this is impertinently spoken for that Church is made up only of the elect And if we should speak of the Invisible Churâ—h as now existing in this world we could not say that any elect belonged to it but such as were effectually called for the rest were not yet called out of the world or out of their state of nature and he told us that a church is a company of persons called out of the world To say thâ—n that there is no salvation out of that company that are already affectually called is neither pertinent nor truth for there are many who are not yet called whom God will in due time call and bring home and these whom he hath elected he doth bring into the visible Church where they may enjoy the ordinances which God hath appointed â—or Conversion And therefore we say that out of this visible Church there is ordinarily no salvation But all this is said by him to make way for his Church that will take in Heathens Pagans Turks and Tartars that never heard nor never shall hear a word of Jesus Christ which Church as he would delineate it to us hath not the least relation to Christ as Head and King nor any advantage of or interest in the Institutions of Jesus Christ. And what a Church this shall be let any sober Christian judge 3. But let us heare himself speak He calleth the Church a company of such as God hath called out of this world that they may walk in his light and Life One might readily suppose that this were good but hear more Vnder this notion saith he of the Church all these are comprehended of what Nation Kinde Tongue or Family they be though far removed from and strangers to these who profess Christ and Christianity in words and enjoy the Scriptures who obey the divine light and testimony of God within them so as by it they become sanctified and washen Ans. That is in short All Heathens and Pagans who have never heard of Christ or of Christianity belong to this Church of persons called out of the world to walk in God's Light and Life if they have obeyed the Light of Nature and of a Natural Conscience teaching to abstean from grosse sinnes This is the Quakers Church and the Church of persons effectually called out of the world which they mean which is nothing else but a Church of moralized Pagans A pagan-Church without the Knowledge of Christ Profession of Christ Faith in Christ Worshipe of Christ Acknowledgment of Christ Union with Christ without the Gospel of Christ and the Spirit of Christ. Anâ— though he call this the Catholick Spirit and the secret life and vertue of Iesus Yet it is in truth nothing but Catholick nature which cannot understand the things of the Gospel This is further confirmed by what he addeth Therefore saith he they may be members of this Catholick Church who are Pagans Turks and Iewes and of every seck among Christians if they be good single hearted men though they be ignorant and superstitious Thus we see the Quakers Church is erected according to the Covenant of works and that now broken founded upon the Law of Nature directed by the Light of Nature and to it belong all civil outwardly moral persons whatever Religion they have and how superstitious soever they be Yea though they worshipe stocks and stones and the Devil for there is no exception here Reader what thinkest thou now of this Church of this Profession and of this Religion It is Catholick I confess alas
too Catholick Hence we see how false it is that he saith afterward Pag. 174. that this Church hath sometimes been Invisible though he after the Quakers manner misapply that Ier. 3 14. 1 King 19 18. For alas it hath alwayes since Adam fell been too visible 4. Next § 3. He speaketh of a particular Church and here seemeth to worde the matter better but he having already given us the Key we shall be the more able to unlock his cabinet We must sâ—ith he consider a Church as it signifies a certain number of faithful persons That is Persons only taught by the Light of nature though as for Religion they may be worshipers of the Devil for this particular Church needeth but be a part of the Catholick Church what more Gathered together saith he by the Spirit of God and the testimony of some of his Ministers That is say I by the Light and Law of nature and the testimony of Quakers or such Ministers as preach nothing of the Gospel nothing of Christ revealed in the Gospel nothing of the mystery of God of Christ therein revealed What more And brought unto saith he the faith of true principles and the doctrine of the Christian faith That is such principles and doctrine of Christian faith as may be among them that never heard of Christ or of Christian Faith that worshipe the work of mens hands and possibly the Devil Whose hearts saith he further united by the same love and their understanding illuminated with the same truth meet together to attend upon God adore him and unanimously give testimony against errour though they suffer therefore But 1. Do not their bodies meet together too 2. Can that love be true Christian love which may be among Pagans 3. What illumination of truth can they have who never had another teacher than a Natural Conscience within or the Law written upon the works of creation and providence 4. What attendance upon God or adoration of him without Christ known and beleeved in 5. What testimony against errour can they give who never heard of the Gospel or of Christ 6. I know that here he is giving us a description of Quakers Conventicles which really are Synagogues of Satan He tels us further that all the members of those meetings teach and instruct one another And so they are all officers all eyes c. and so monsters No organical Church Then he closeth with an untruth saying that such were all the primitive Churches gathered by the Apostles While as the Apostolick Churches consisted of persons who called upon the name of Jesus Christ our Lord 1 Cor. 1 2. They were Churches in God the Father and in the Lord Jesus Christ 1 Thes. 1 1. 2 Thes. 1 1. that is such as acknowledged and worshiped the true God and that in Jesus Christ which neither Pagans nor Jewes as such did 5. Having thus spoken of a catholick of a particular church he cometh § 4 to speak something of the qualifications of the members of both which I judge superfluous seing that was sufficiently done already Yet because his words here are of a finer-like dress let us heare him That one sayes he may be a member of the catholick church it is necessary that there be an inward call of God by his light in the heart and that the heart be fermented by his nature and Spirit so as he leave off unrighteousness and turne to righteousness and that as to the inward part of his soul he be cut off the wild olive of nature and planted in Christ bâ— his word inward Spirit And all this may be in them that are ignorant of the history of Christ as was proved in the 5. and 6. Thesis Ans. These are fine words to deceive the simple had he not sufficiently explained himself above in the place by himself cited and just now also given us a clear view of his Catholick Church and of its members we might readily have been deceived But according to his owne interpretation of himself and a narrow inspection of his words here We finde 1. That one can be a qualified member of the Church Catholick who hath never heard of Christ or of the Covenant of grace in Christ nor learned any more of Christianity or of the Gospel then what nature could teach and how dissonant this is from the whole Gospel let any that ever read it speak 2. All this inward call of God is by the light that is in the heart of every man by nature is this any thing else but natures dim light 3. All this fermentation to speak in the Quakers dialect is effectuate by the power of this light and this is it he meaneth by the Spirit as he hinteth here and leargly told us before 4. All the effect of this work is but an outward turning from unrighteousness which a natural wretch may do upon the information of a natural conscience This is nothing of true Sanctification 5. It is impossible that all the operation of nature can bring a man off nature and plant him in Christ. 6. The Spirit of God worketh in and with the word and this word is the preaching of the Gospel and where the Gospel is there is the history of Christ. So that where there is nothing of the history of Christ there is not the word of the Kingdom there is not the special working of the Spirit of Christ This word therefore and inward Spirit whereof he speaketh is but he word Spirit of Nature that is nature under new names the Paganish-word and Spirit 6. But what is requisite to a member of a particular christian church He answereth Pag. 175. Beside this inward work it is necessary sayes he there be an external profession and faith in Iesus Christ and these sacred truthes delivered in the Scriptures when the inward light and testimony of the Spirit shall naturally incline compel such as are subject and obedient to it to give assent and credite to the truthes delivered in the Scripture Ans. We heard before of a Catholick Church whereof all the members must needs be saved and of a Particular Church much of the same complexion with the Catholick but now we hear of a new Church called a Particular Christian church the complexion of which seemeth to differ from the former But the matter is this Christianity with him is not necessary to salâ—ation thâ—re may be particular Churches were there is nothing of the Christian Religion Pagans that are somewhat Moral Civil belong to the catholick Church shall be saved as well as Christians But because where the word of the Gospel is come there must be some respect had to it to the word of God therefore a little more is necessary in this case though not in it self to be found in such as live in such places where the word of God is for it were a shame to say that no more were required of a man borne and living all his
members for then all Church-members must be Officers seing with him all Church members must be thus qualified If the last be his meaning Whether thinks he this qualification essential or not that is so necessary that one that wanteth it cannot be accounted a Pastor neither before God nor before men neither in foro poli nor in foro soli Againe I would enquire what he meaneth by this qualification if we interprete it by his former doctrine why we may not Yea must not do so I know not this will be a good qualification for a Pagan-preacher but no qualification for a Gospel-minister for it is nothing else than the power efficacy of Natures Light of a Natural Conscience informing enlightning concerning duties required by the Law of nature it hath no affinity with the sanctifying Spirit of Christ promised in the New covenant bestowed upon the elect and chosen vessels of mercy and principling the beleever to new obedience Howbeit this might suffice for an answere Yet I shall say more to clear the matter unto the Reader I confess holiness is required of Gospel ministers The Apostle tels us Tit. 1 8. that he must be a lover of good men or of good things as it is in the margine sober just holy temperate And he must be blameless Tit. 1 7. 1 Tim. 3 2. vigilant sober and of good behaviour ibid And therefore all who are to be imployed in the examination tryal of ministers should be careful in the searching after this as well as in the tryal of their gifts and other qualifications and when clear and manifest evidences appear of their hatred of good things and of the godly of their insobriety injustice unholiness intemperance want of vigilancy and of their evil behaviour they ought to be laid aside from that holy function as well as when their want of gifts of other requisite qualifications clearly appeareth Yea if there be not some positive probable evidences of this love and of seriousness in the maters of God giving faire probable ground of concluding them to be faithful men they ought not to commit the word unto them See all this fully cleared and confirmed by worthy and learned Mr Durham in his exposition of the Revelation Pag. 198. c. Yet because grace the saving workings of the Spirit are latent hid in the heart there is no outward signe evidence thereof whereby others can certainly or infallibly discerne and judge of the same in all so hid that the man in whom it is is more privie to his owne spirit heart than others can be will not alwayes be in case to discerne the same I dar not say that the reall being of grace is such a qualification as that the want thereof shall render the man no minister and all his performances null before God or man though the person being a real stranger to grace can expect no acceptance of God through Jesus Christ for what he doth Christ's imploying of Iudas in the ministry will sufficiently verify this and I need say no more See Mr Durham in the place cited 6. What addeth he For saith he seing true knowledge in things spiritual is received by this gift and grace he that is purified and sanctified by the same is at length also called by it and moved to ministrate to others and is made capable of showing to others what by real experience he hath himself found 2 Cor. 5 11. And his words and ministry proceeding from inward power and vertue penetrat into the hearts of the hearers and obtaine their approbation and subjection Ans. 1. This gift and grace being but natural and Pelagian as was shown above can never give true knowledge in things spiritual saving and evangelick 2. Nor can it ever purifie and sanctifie a man according to the Gospel whatever it may do as to outward civility and morality 3. Qualifications are no call 4. Then it seemes there is no Outward call requisite and so this man joyneth with Socinians and Arminians laying aside all outward call by men as not necessary in the Church of God and saying that all who understand the truth of the Gospel and are able to Instruct others may and have a right to teach See Smalcius Pag. 379. though Pag. 377. he confesseth that this outward call is decent and comely in a constitute Church which this man doth no where acknowledge See also Apol. Remonstr Cap. 21. and Episcop disput 26. privat Thes. 4. 5. 5. Every motion to tell others what we know in the things of God is not a call to the Work and Office of the Ministry See Psal. 66 16. privat persons in their private capacities may and ought to seek to promove the edification of others 1 Pet. 4 10 11. 6. Is this telling of what they have found in their owne experience the whole work of the Ministrie Or is this the preaching of the Gospel The divideing of the word of truth 2 Tim. 2 15. Is this speaking exhorting and rebuking with all authority Tit. 2 15 Is this be seaching as Ambassadours in the name of God and in Christ's stead 2 Cor. 5 19 20 Is this that which Paul layeth upon Timothie 2 Tim. 4 1 2. I charge thee 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 Or that which we â—inde 1 Tim. 4 13 14 15 16. Give attendance to reading to exhortation to doctrine Neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the presbytery Meditate upon these things give thy self wholly to them take heed unto thy self and unto the doctrine continue in them For in doing this thou shalt both save thy self and them that hear thee But I should have remembered that these men are against Preaching 7. Some may think that by this gift and grace which he mentioneth he can mean at most nothing but what the Papists call gratia gratis data and which is different from gratia gratum faciens but I see no ground to judge him so orthodox 7. He goeth about to prove that this qualification is absolutely necessary and his first argument is thus That which is necessary to make a man Christian is much more necessary to make one a Minister of Christianity But this inward call power vertue of the Spirit is necessary to make a man a Christian. Therefore c. Ans. This argument is easily answered by a distinction thus That which is necessary to make a man a Real Upright and Sincere Christian or true member of the Invisible Church is also necessary to make a man a sincere and upright Minister before God and approven of him in what he doth but is not simply and absolutely necessary to make one a Minister before
indeed we learne that it is the Spirit that must helpe and teach us how and for what to pray and must quicken those graces in us which are requisite unto the right performance of this duty but how it can prove his method by Introversion and there waiting for the drawings and impulses of the Spirit which we must feel before we set about the duty I see not Yea I think the text clearly enough importeth the contrary to wit that when the honest believer out of conscience to the command with the little strength and ability he hath is aimeing at the duty and setting about it the Spirit cometh with seasonable help and helpeth his infirmities and maketh intercession for him with groanes that cannot be uttered and this the greek word importeth to wit the Spirit 's lifting at the load lest the beleever should be crushed under it see Calvin and Beza on the place But he frameth an argument thus Pag. 256. If man knoweth not how he should pray nor can he pray without the help of the Spirit then he prayeth in vaine without him But the former is true Therefore Ans. What will this conclusion do for his purpose It cometh not neare to what he should prove by many stages Will he hence inferre Therefore man should not pray until he feel the Impulses Motions Influences and Drawings of the Spirit By the like consequence one might prove from Psal. 127 1 2. That no man should put to his hand to build and no man should set a watch upon the wales of a besieged city and no man should laboure in his ordinary calling till he finde the influenceing motions and concurrence of the Spirit pouseing him forward and driveing him to the work But how ridiculous this is every one knoweth To tell a dream is sufficient to refute it 10. He citeth next Ephes. 6 18. and Iud vers 20. And inferreth that that is as much as if he had said ye must never pray without watching unto it Ans. Because we are commanded to love the Lord withall our heart soul and minde c. will he say that that is as much as if it were said ye must never love the Lord except it be with all your heart c So he may say we should never pray except we pray with all prayer and we should never watch unto prayer except we watch with all perseverance and supplication for all saints for these things are in the text too But againe though we should never pray without the Spirit will it hence follow that we should never set about the duty till first we feel the Leadings Driveings Motions and Inspirations of the Spirit And then lastly Though we should never pray without watching unto it how will it follow that we should never pray without an Introversion These things hang together like ropes of sand What sayes he to the place of Iude Iude sayes he demonstrateth that prayers in the holy Ghost are those whereby the Saints are built up in their most holy faith And what then Are no prayers meanes to build up saints in their most holy faith but such as are gone about after we have Introverted and felt the Influence Inspirations Leadings and Drawings of the holy Ghost This is like the rest of the Quakers consequences loose and sandy 11. He citeth 1 Cor. 12 3. No man can say that Iesus is the Lord but by the holy Ghost And thence inferreth far less can he be called upon acceptably without him And what is this to the pointe Say we that any can pray acceptably without the Spirit It is one thing to pray without the gracious and ordinary influences of the Spirit helping our infirmities and another thing to pray with the feelings of the Impulses Motions Leadings Pouseings and Driveings of the Spirit When will he conclude this last which is the thing he should conclude He addeth Paul 1 Cor. 14 t 15. said he would pray in the Spirit And so should we all do and with understanding too But this is an evident Testimony saith he that he did not use to Pray without the Spirit Answ. Though the consequence be not good yet I think the consequent is true But where sayes the Apostle that except he felt the Motions and Drawings Inspirations of the Spirit that after he had Introverted he would not pray And when he writteth to the Churches and pressâ—th them to pray for him 1 Thes 5 vers 25. 2 Thes. 3 1. Heb. 13 18. 2 Cor. 1 11 Phil. 1 19. Rom. 15 30. Philem. 22. Col 4 3. Where addeth he that clause If ye feel after an Introversion the Inspirations Motions Influences and powerfully inflowing might and liberty so that they might not attempt it otherwayes Let him cleare this and win the cause 12. He addeth All prayers without the Spirit are abomination Prov. 28 vers 9. Answ. Though that be true of the wicked yet I durst not say they were not called to pray seing it is a command of Natures Law See Esai 55 6. Ps. 107 19 28. Exod 22 23 Iob 8 5. 36 13. Ier. 36 7. 42 9. Not to mention the word of Peter to Simon Magus of which afterward I know the plowing of the wicked is sin Prov. 21 4. Must therefore say the wicked man must never plow The sacrifice of the wicked was also an abomination Prov. 15 v. 8. 21 27. was it therefore a good consequence under the Law that such persons should have brought no sacrifices Knoweth he not that the substance of an act may be good and yet for want of several things not be accepted at the hands of the wicked We know that in many things we offend all but he dreameth of perfection He addeth 1 Ioh. 5 14. and thence inferreth but if they seek not according to his will they have no cause to be confident that he will heare them Which is very true when they seek any thing that is not consonant to his revealed will But what then His adversaries sayes he grant that prayers without the Spirit are not according to the will of God We grant indeed that as to the manner such prayers are not according to the command but Iohn is not speaking of the manner of prayer but of the thing prayed for What will he say next To command any to pray without the Spirit is to command them to see without eye work without hands or walk without feet Answ. I knew we should land at Pelagianisme Nay he is worse than Pelagius for Pelagius only said that whatever God commanded us to do he gave us sufficient strength to do it with all but this man saith except we know and feel that we have not only sufficient but all working strength we have nothing to do with the command nay except the Spirit which must do all come and move carry and drive us forward yea and we feel it and know it we are not once to take notice of the command
But if what he saith be true to wit that there is no command for this Ordinance that iâ— is a legal Rite a shadow of good things to come whereof the body is Christ that it is repugnant to the nature of the new covenant dispensation c. I shall be bold to say that no man can out of tenderness of conscience to God after any method or manner goe about it and that no man should be more indulged therein than in practiseing of circumcision What he addeth is but a little bundle of his groundless whimsies without truth sense or consistency We haste to what followeth CHAP. XXVIII Of Liberty of Conscience 1. AS Thieves and Robbers who love to live on spoile and rapine desire earnestly there were no Law nor Judge to reach them in their wicked works So our Quakers conscious as it would seem to themselves of the evil of their wayes and practices and knowing full well how they are looked upon by all as pests and most noxious persons both to Church and Commonwealth to Religion and Civility and that therefore they cannot be tolerated or suffered to enjoy a license to follow forth their wicked designes to ruine all Christianity destroy all Churches in their very Being as well as in their Order and Government introduce Paganisme to the reproach of Christianity and to overturne the very foundations of Religion and Piety Our Quakers I say who are wise enough for evil and sagacious enough to contrive their owne security thought it best for their owne saiftie to adde this to the rest of their errours That Magistrates have no lawfull power over them and so joyne with Libertines Arminians and Anabaptists and with the Donatists of old and Raimundus Lullius and with the old Fraticelli who from their perfection inferred that they were not subject to any humane ordinances either of Church or State in pleading for a liberty of Conscience as it is called but in truth a lawless license to destroy all Religion all Piety and all the precious Concerns of Jesus Christ and of the souls of men Blackwood in his Storming of Antichrist Pag. 23. would adde some limitations or restrictions saying Evil works committed against the light of Nature and Reason as the setting up of Mahomet or any other God beside the Creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polytheisme when men affirm many Gâ—ds Blasâ—hemy murder these and such like the Magistrate whether Heathen or Christian is to be a terrour unto 2. These evils which are against the light of Nations there is no Nation in the world but in it the Magistrate will punish those that speak against the God that they profess and against that which they think is Scripture So if any raile against Christ or deny the Scriptures to be his word or no rule for us so unsetle our faith this as I take it may be punished by the Magistrate But our Quaker I know will not stand to this He will rather say with Williams Bloody Tenet in the Preface Pag. 2. it is the will and command of God that since the coming of his Son the Lord Iesus a permissiâ—n of the most Paganish Iewish Turkish or Antichristian consciences and worships be granted to all men in all Nations and Countreys For his Thesis is general taking in all opinions about Worshipe and Religion And he grants to the Magistrate only liberty to judge in maters touching the life and goods of others or what is hurtful to humane society and commerce But probably not of Quakers for they are perfect and so cannot do wrong And though this be a very narrow restriction yet I cannot see how he can yeeld to this without destroying the maine ground he standeth upon for Conscience may be pretended for the one as well as for the other and an erroneous conscience way teach â—ome to Sacrifice their children to Moloâ—h and to cut off their nieghbouâ—s head as a revelation taught the Anabaptist in Helvetia to cut off his brothers head and others at Munster to do many villanies 2. Seing our Quaker declineth a full disput upon this head telling us that many have writâ—en largely and earnedly upon it upon this same account I think my self releaved from any large prosecution of this Theme and that I need do no more but examine what he saith for his license and against our Arguments such of them as he is pleased to take any notice of Any who desire to have a full discussion of this question may peruse Mr Rutherfoords free disput against pretended liberty of Conscience Mr Edwards Prin and Others who have fully handled that debate The truth which we owne is summarily set down in our Confession of Faith Chap. 20. § 2 4. God alone is Lord of the Conscience Iam. 4 12. Rom. 14 4. and hath left it free from the doctrines and commandements of men which are in any thing contrary to his word or beside it in maters of faith or worship Act 4 v. 19. 5.29 1 Cor. 7. v. 25. Mat. 23 8 9 10. 2 Cor. 1 24. Mat. 15 9. So that to believe such doctrines or to obey such commands out of conscience is to betray true liberty of Câ—nscience Col. 2 20 22 23. Gal. 1 10. 2 4 5. Psal. 5 1. and the requireing of an implicite faith and an absâ—lute and blinde obedience is to destroy liberty of Conscience and reason also Rom. 10 17. 14 23. Esa. 8 20. Act. 1â— 11. Ioh. 4 28. Hos. 5 11. Revel 13 12 16 17. Ier. 8 9. And because the Powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another They who upon pretence of Christian liberty shall oppose any lawful Power or the lawful exercises of it whether it be Civil or Ecclesiastical resist the Ordinance of God Mat. 10 vers 25. 1 Pet. 2 vers 13 14 16. Rom 13 1 8. 13.17 And for their publishing of such opinions or maintaining of such practises as are contrary to the light of Nature or to the known principles of Christianity whether concerning faith Worshipe or Conversation or to the power of godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the extâ—rnal peace and order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church Rom. 1 32. with 1 Cor. 5 2 3 11 13. 2 Ioh. 10 11. 2 Thes. 3 v. 14. Tim 6 3 4 Tit. 1 10 11 13. 3 10. with Mat. 18 15 16 17. 1 Tim. 1 vers 19 20 21. Revel 5 9 2 2 14 15. And by the power of the civil Magistrate Deut. 13 6 to 12 Rom. 13.3 4. with 2 Ioh. v. 10 â—1 Ezra 7 23 25.26 27 28. Revel
armes against invadeing Pagans give all Christendome up as a fit prey unto the lusts of Turcks or Pagans who may come when they please to cut at freedom all their throates that will not with them burne incense and sacrifice their children to the Devil The Quakers seem very milde and meek and more ready to suffer than to do wrongs but let wise men judge whither this their doctrine tendeth and what enemies they make themselves hereby unto all Christian societies They speak here only of Christians as if Christians might not have the privilege of beasts to defend themselves against unjust violence But say they any thing of Pagansâ— No Pagans must weare the sword may offend if they please but Christians may not defend themselves for they themselâ—es are neerer of kin to Pagans than to Christians as I have cleared all alongs 3. But let us see what he alledgeth for this He citeth Mat. 5 38. to the end And with Socinians tels us that Christ is here enjoyning a more perfect and excellent way of manifesting love patience and suffering than was required of the Iewes by the Law of Moses But this his one and only ground is abundantly disproved by our orthodox Divines writing against the Socinians and the text it self maketh it manifest that Christ is here only vindicating the Law from the corrupt glosses of the Pharisees and Jewish doctors and therefore in the very beginning of his vindication tels the Jewes that they should not exspect that of him which they had of their own doctors viz. that he should also destroy the Law for he was not come for that end but to fulfil the Law vers 17. and to maintaine it by his doctrine and therefore threatneth heavy judgments against such as would teach men to break the Law vers 19. And as to the part of Christ's discourse which he here pitcheth upon we need do no more but shew that there is no new precept here It consisteth of two particulars first concerning not retaliating and the next about loving our enemies As to the first Socinus himself granteth that Christ here looketh to the false interpretation of the Law of Moses whereby some took the meaning of the Law to be that private persons might in their private revenge retaliate whereas Moses's Law was given to Magistrates as is clear Exod. 21 22 24 25. Levit. 24 19 20. Deut. 19 18 19 20. And against this private revenge and retaliation Christ speaketh and also against this did the Law of Moses speak Deut. 32 35. comp with Rom. 12 19. Levit. 19 18 19. See also Gen. 49 5 6 7. Prov. 20 ver 22. 24 29. Ier. 51 36. Ezech. 25 12. So that Christ's meaning is that private persons should be ready rather to receive more wrongs then to revenge themselves for wrongs received And Socinus himself assenteth to this It is true Socinus thinketh that Christ here doth prohibite Christians to seek a redress of their wrongs by the help of Magistrates which afterward he contradicteth I know not if our Quaker will say so too seing in the end of his foregoing Thesis he would have the Law exerced and right done to every one without respect of Persons in the mater of injuries done to persons in their goods and lives And sure the words of the Apostle Rom. 13. are express enouâ—h for this However we see there is nothing here binding up the hands of Christians from necessary self defence by Armes Warres for nothing is here required but what was required of old notwithstanding whereof warres were lawful as cannot be denied The same we say as to the second particular where Socinus also granteth that Christ is not here directly correcting Moses's Law Yet he saith that Moses's Law by Neighâ—our understood only a Jew and that hatred of enemies that is such as were strangers did natively flow there from In both which his ignorance of the Law and the Prophets appeareth For there is nothing appearing that can justly restrick the word neighbour to the Jewes only else it must be so also restricted in the very moral Law in the decalogue as Command 9. 10. which yet Paul extendeth to others Rom. 13 8 9 10. Gal. 5 12 13. And that under the Old Testam there was a Law for loving and doing good to enemies is clear Exod. 23 4 5. Prov. 25 22. Thus it also appeareth that this particular can make nothing against the lawfulness of Warres seing Warres were lawful under the Law when this same command of loving enemies had place The inconsistency then that this man conceiveth betwixt these explications of the Law or renewed Lawes by Christ and lawfulness of self defence and warre for this end is in his owne imagination And for as confident as he is hereof Pag. 364. his ground faileth him 4. But he thinketh to prove this inconsistency Pag. 364. c. § 14. thus 1. Christ commandeth us to love our enemies and this is contrary to war Ans. 1. The Jewes were under a command to love their enemies and yet they might lawfully defend themselves by War 2. We are under a command to love ourselves Families and Relations and therefore under a command to defend their and our owne lives from unjust violence yea others also that are not so related to us Prov. 24 11 12. If thou forbear to deliver them that are drawn unto death and those that are ready to be slaine If thou sayest behold we knew it not doth not he that pondereth the heart consider it And he that keepeth thy soul doth not he know it And shall not he render to every man according to his work 3. We are not to love our enemies more then our other neighbours And the Law saith that we should love our Neighbour as ourselves and therefore we are not to love our Neighbour more then ourselves Nor with that degree of affection that we are to love Ourselves And therefore we are bound to defend ourselves from the unjust violence of Enemies or Neighbours 4. Yea love can consist with repelling unjust violence with violence for thereby our enemies are restrained from bringing the guilt of more innocent bloud upon themselves and from doing more mischiefe and wrong Binding of an enraged mans hands from committing murther is consistant with love so is wageing warre against an invading bloudy tyrant who can no otherwayes be restrained or hindered 5. Love to enemies may appear in seeking by all meanes faire and possible to satisfie even their unjust desires to provent a warre and in a readiness to lay hold on all lawful and saife occasions of making peace 6. Love to enemies can consist with warre when in wageing of the defensive warre a private desire of revenge doth not principle nor animate to the warre but conscience to the command of God enjoyning us even by the Law of nature to defend our Life Relations Neighbours and Countrey from unjust and bloody invaders 7. The whole scope of
but walk upon fixed and certaine grounds which may fully quiet the consciences of such as stand in awe of the word and I cannot but wonder how he who denieth the word to be the rule of faith and practice can thus press the words contrare to the scope and intendment of the Spirit of the Lord and stand so stifly to the express words yea and for any thing I see ground their judgment and practice wholly and alone upon these words but as we heard above though the light within them be their supream and only Rule they can alleige the Scriptures and pervert them too against us 4. He cometh next Pag. 354. § 11. to reply to our grounds We say that Christ forbiddeth all Oaths by creatures and all vaine and rash Oaths To which he replyeth That the Law did forbid these Oaths but Christ forbiddeth here something that was free under the Law to wit to swear by the Name of God and so dischargeth even such Oaths as were made by the Name of God Mat. 23 22. And he addeth by any other oath Answ. That the Law doth forbid both swearing by the Creatures and also rash and unnecessary swearing by the Name of God is true but the Law did not prohibite but enjoyn swearing in some cases before Magistrates as we see Exod. 22 7 11. Num. 5 19 21. 2. That Christ correcteth or amendeth the Law or dischargeth any thing which was lawful by the moral Law of God is but a Socinian dream without any ground or warrand as is apparent through that whole Sermon and from the very first words of this part thereof vers 17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but fulfil for verily I say unto you till heaven and earth passe one jot or one-title shall in no wise passe from the Law till all be fulfilled But sure if Christ had added to the law or taken away from it he had in so far destroyed it and made it an imperfect law and had taken away from it many Jotes and Titles contrary to his owne expresse profession and declaration 3. The place Mat. 23 16 23. doth clearly explaine this for there their unlawful wayes of swearing are reproved and they discovered to be fools in alleiging such grounds as they did for their profane licentious swearing and satisfying themselves with such pretexts but not one word declareing it unlawful in all cases to sweare by the Name of God 4. These words by any other Oath are to be explained by what went before and so to be understood of any other such like Oath as he had instanced in otherwise Christs discourse shall be incoherent 5. To that which is said That swearing by the Name of God was commanded by the Father and so cannot be now contradicted by the Son who is one with the Father he saith That the father appointed many ceremonial Lawes which were shadowes of good things to come whereof Christ was the substance Answere This is very true but nothing to the purpose for he shall never prove that swearing by the Name of God was a ceremonial thing being a part of natural Worship taught by the Law of Nature Gen. 21 ver 23. Iosh. 2 vers 12. 2 Chron. 36 21. and is several times put for the whole moral Worshipe Esai 19 v. 18. 45 23. Psal. 63 11. And where I pray and when was this ceremonial precept if it be such first given But this one thing is enough to confute this dream not to mentione that we cannot understand whereof it can be a shadow or type nor how then as we shall hear it was used when types were abrogated to wit that Christ did not so early beginne to cry down and to annull the force and power of the ceremonial Law but being made under the Law ceremonial as well as moral was observant thereof in all points to his dying day for in the very night wherein he was betrayed he observed the feast of the Passeover and he came to fulâ—il all righteousness How shall we then imagine that in his very first Sermon he should abrogate the Ceremonial Law and that in moe points then one if our Quaker be to be believed For he will have the mater of Warres a ceremony too and will affirme that Christ abrogated that ceremony also in the last words of this Chapter as we heard 6. He moveth this Argum. in the next place Pag. 355. That Oaths cannot be a part of the ceremonial Law because they were in use before the promulgation of the law An Argument wherein I see little strength yet I think it concerneth him to tell us when this ceremonial law was first given and to whom What answereth he It must be showne saith he that it is an eternal and immutable precept Answ. And what needeth more for this then to show that it is a part of worshipe performed unto God which the law of Nature hath taught all nations and which hath no affinity with what is typical and figurative having a manifestly moral import for it is a solemne acknowledgment of Gods All-seeing eye of his Truth and Veracity of his Righteousness and Justice and of his Power and Might for therein he is called to witness a secret and hidden truth and the swearer doth professe that God is acquanted with the secrets of all things and with the Intentions of the heart Therein we acknowledge that God abhorreth lying and dissimulation and will be a swift witness against false swearers and in justice will be avenged of such as mock him in calling the God of truth to bear witness to an untruth and shew his power in punishing and pursueing such all which being ingraven on the heart of Man by nature and being laid as the ground of this practice among all Nations and having nothing ceremonial in it evince this duty to be moral and the commands enjoyning it perpetually obligeing He tels us that Abel and Cain did offer the tythes of their fruit and the first fruites of their land But I read not this in Scripture I finde it said Gen. 4 3 4. that Cain brought of the fruit of the ground and Abel of the firsilings of his flock but no more no word of Tithes nor of First fruites 7. He moveth another Objection after his owne minde as if we said that Swearing by the name of God is a moral duty because it is mentioned with God's essential and moral worshipe But what he meaneth by essential worshipe I know not nor know I who useth that terme This argument I shall thus urge If swearing by the name of God be not only urged together with other acts of moral worship but also as a comprehensive part of moral worshipe and as further exegitical and explicative of other parts of moral worshipe mentioned then it must be a part of morall worshipe But the former is true Therefore c. The Major I suppose needeth