unto life because it hath no place in his writings 14. The like 10. may we say of the work of Grace and of Sanctification of which his account is so darke and enigmatical that it is far from an holding forth of pure and naked Truth And how cometh it that he is so silent in explaining to us the nature of Faith in Jesus Christ and of its Actings and of Repentance unto life and of our Communion with the Father and his Son through Faith do not these appertain to that knowledge of God which is Eternal Life What shall we then think of this Gospel which He taketh upon him to be a publisher of 15. In the next place 11. To speak nothing of the law of God in obedience whereunto with a right frame of Spirit consisteth true Sanctification and that Obedience which is a real mark of true Love to God and so must be necessarily known to the end we may come to the possession of Eternal life whereof notwithstanding he not only giveth no plaine or naked account but also with the rest of the Quakers layeth downe grounds destroying all obedience to the law of God as we shall heare How cometh it that in all his explication of the true nature and original of that knowledge which leadeth unto life whether in his Theses or Apologie we have no account given to us of that Eternal life which we are to aime at and intend as our last end nor yet of its opposite Eternal Death and Hell whereby we might come to know some thing of the nature worth and necessity of Glory 16. Yet once more 12. I would aske why it is that in his Theses he giveth us no account of the Resurrection of the Body nor of the last Judgment He cannot say that the knowledge and faith of these particulars are not necessary unless he be of the same opinion with other Quakers who either speak dubiously thereof or do down right deny it Mr. Hicks sheweth us in his Book called The Quakers appeal answered Pag 21. that one Whitehead asserted in the hearing of many witnesses that this body shall not rise againe and that Will. Pen in his Book intituled Reas. against Rail Pag. 133. saith That it is inconsistent with Scripture Reason and the beliefe of all Men right in their wits And Pag. 134. that the absurdity of the Transubstantiation is rather outdone than equalled by this carnal Resurrection And that Pag. 138. he called it a Barbarous conceit Shall I think that this our Apologizer is of the same minde If not it concerneth him to speak more positively thereunto for his silence will go for an approbation of what his party speak expresly and further as concerning the last Judgment we may suppose that such as look on the Resurrection of the dead as a figment will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead and indeed I finde in the second Dialogue of Mr. Hicks Pag 42 43 that Whitehead in his Christ ascend Pag. 18 20 21 69. denyeth That Christ hath a personal being at the Right-hand of God without all men And Pag. 2â— that he denyeth That he shall come visibly againe saying that they are like to be deceived who are expecting that Christs second comeing will be a personal comeing And I finde G. Keith in his Immediat Revel Pag. 77. applying the second or next comeing againe of Christ mentioned by Iames Cap. 5 7 8. by Paul Heb. 9.28 and by Peter 1 Pet 1 13. to Christs revelation when he shall appeare in us glorified who before was crucified in weakness yet now raised in power and living by the power of God and raising us up together with him setting us in heavenly places in him Whereby he cannot but meane a second coming againe of Christ which is already past and nothing else 17. By these particulars several others which might be added every one may judge what a delineation of that knowledge which leadeth to Salvation this confident man will give us in these his Theses when so many so important and so necessary and essential parts of our Christian faith are not once by him mentioned or asserted let be cleared up or explained but rather tacitely or expresly rejected and condemned We may also judge what that knowledge of God wherein is life eternal is which he shall pointe forth to us in his Theses when so many things so manifestly belonging to true divine and saving knowledge are if not denied yet waved by him as not necessary to be known and believed Hereby also we see ground to suspect that Original and Foundation of knowledge which he followeth and would propose to our understanding faith in the two next following Theses for either that must be a false Original and rotten Ground of saving knowledge or he is yet a stranger to the true and genuine Knowledge thereof otherwise he should be in case to give us a more distinct faithful account of these and such like particulars which are so necessary to be known and believed 18. I Shall readily grant that it is very necessary and usefull to know what is the true ground and original out of which we are to draw that knowledge of God and of his wayes which is necessary for us to know and believe in order to the obtaining of that felicity which consisteth in and is had further by the knowledge of God in Christ not only because many are ready to drink-in false Notions and Principles as he sayeth but very obscurely and indistinctly in his Apology Pag. 1. and 2. of God and of his Truth to hold fast what they have so through Ignorance Misinformation and Prejudice imbibed but especially because so many Pretenders to high and great matters as he and his like are ready to imbrace a Shadow for a Substance and take a suggestion of Satan the Father of lies or a dream of their own braines or a lying Vision of the Prince of the powers of the aire for Revelations and Manifestations of the God of Truth and the Motions of their own corrupt minds enlightned with the wildfire of their owne fancies or the fire flaughts of the God of this World for the Motions of the â—pirit of God That such things have been and may be himself dar not deny and if he should deny it sad experience of the fantastick Enthusiasts and false Teachers which every age hath produced will put it beyond all denyal as also the Idolatry and Superstition of so many Nations and People as himself affirmeth Pag. 2. which were a clear evidence of the false and fictious Opinions and Apprehensions which they had of God and a fruite of the false Divinations and pretended Revelations which they trusted to And therefore with good warrand and with his own approbation I shall say That it is a most dangerous thing to lay a wrong foundation of Knowledge and to draw the same out of
made up for destruction and that as the first is done that He might make known the riches of his glory so the last is done that He might shew his wrath and make his power known 10. Christ Mat. 11 25 26. referreth the Lords hiding of the Gospel-manifestations of life and salvation from some unto the good pleasure of God! and if this part of the execution of the decree of Reprobation be referred unto this Absolute Soveraignity good Pleasure of God as its first and only spring much more must the Decree it self be reduced to this only Fountain 11. The like we may observe from 1 Pet. 2.8 from Iud vers 4. from Revel 13 8 17 8. 12. We are told that the Lord added to the Church dayly such as should be saved Act. 2 47. and that as many as were ordained to eternal life believed Act. 13 48. where we see that the appointing some to be saved and ordaining them to eternal life is given as the prime ground and cause of their being added to the Church and Beleeving whence it followeth that the Lord did not adde others to the Church nor give them grace to Beleeve because he had not ordained and appointed them to life the consequence of the Negation is as manifest as the consequence of the Affirmation and is clearly intimated when the other is expressed 11. Thus the Scripture confirmeth our point we shall adde a few reasons as 1. No temporal thing such as is mans sin can be the cause of that which is Eternal as is God's act of Reprobation If it be said that the foresight of what is temporal may be the cause of an Eternal Decree I answere This cannot be for how is it imaginable That God's prescience should be the meritorious cause of his Decree can one eternal Act of God be the meritorious cause and of such a cause we speak here of another All the Eternal Acts of God are one and they are the same with himself how absurd is it then to imagine one to be the meritorious cause of another or the same act as terminated on one object to be the meritorious cause of it self as terminated upon another object If it be said that sin foreâ—een can be the cause of an Eternal act of Reprobation Answ. But sin can not be foreseen as a thing that shall exist without a previous decree concerning its existence by the permission of God and so sin must first be permitted or decreed to be by permission before any man can be Reprobated because of sin by this Objection and then when we suppose sin to be permitted by a decree I ask for what end is this decreed permission God decreeth nothing but for a certane end and what is His End in this is it that he may thereby be moved to Reprobat Then his intention of Reprobation is first for the intention of the End is before the Intention of the midss and how absurd and a theological is that to say that God intended an End and then he Intended Meanes to move him to intend that end Againe by this Assertion the decree of Permitting sin should be before the decree of Damning for sin and so we must imagine the same order in the decrees that we see in the things decreed while as how various soever the things decreed be the decrees themselvs are all one pure act in God who is actus purissimus simplicissimus and therefore sin foreseen can no more be the meritorious cause of the decree of Reprobating for sin than of the decree of Permitting sin And if we should imagine an order betwixt these two decrees of Permitting of sin and of Reprobating for sin it must be such an order as is betwixt the Intention of the End and of the Meanes and so the intention of Permitting sin being first should be of the End which is always first in intention and the intention of Reprobation being the last of these two should be of the Means and so we should be damned for sin that we might be Permitted to sin and that which is first in Intention as the End being last in Execution and that which is a Means being first it would follow that man should be first damned and then permitted to sin which is obviously false and absurd 2. if sin be the meritorious cause of Reprobation then it is so either by necessity of Nature or by the free Constitution of God But neither can be said as we saw above â— The decrees of God can have no more a cause than himself can have all the Acts of God's will being his Will and his Will being Himself we cannot imagine a cause in man of an act of his will more than of himself 4 we should reason proportionably of the decree of Election as we do of the decree of Reprobation as we saw the Apostle doing and so if sin foreseen be the cause of Reprobation grace foreseen must be the cause of Election against the whole Scripture and the Apostles expresse argueing Rom. 9. 5. That procureing cause of Reprobation God could have prevented or taken out of the way if he had pleased else we must imagine a stoical fate overpowering God himself If he might have taken it out of the way and did not can any reason hereof be given beside his owne good pleasure or his designe to manifest the glory of his justice in the just damnation of such and doth not this referre the decree of damning for sin ultimatly unto His good pleasure 6. what are those sinnes which are the procuring cause of Reprobation This man will not say that Original sin is the cause for he denieth it as we saw in the proceeding Chapter And what can that actual sin be and whatever be supposed it must be such as could be foreseen in no other otherwise the foresight thereof could not be the proper meritorious or moving cause why this man was Reprobated more then that man for what is to be foreseen in an Elect cannot be the meritorious cause why the other is Reprobated Againe whatever actual sin that be final Unbeleef or what you will it must either be such as God could have prevented or taken out of the way if he had pleased or not if the first be said then it is manifest that the decree of Reprobation can not ultimatly be resolved into sin as a procuring cause but into the good pleasure of God who would not take that sin out of the way nor prevent its being If this Last be said then God was under a fatal necessitie of decreeing and doing all which he decreed and did and could not hinder sin nor not create that man nor alter any one circumstance which did occasion that sin and thus God himself shall be bound by the fetters of a fatal Necessity yea and all this fatal Necessity shall have its rise from Man which were most absurd and blasphemous 7. if actual sinnes be the consequent of
pretendeth unto to be more Originally and Principally the Rule than the Revelations which are contained in the Scriptures and by which the Scriptures were given out Againe he must shew us a Reason why the Revelations which he pretendeth unto should be called or accounted one with the Spirit himself more than these Revelations by which the Scriptures were dictate 23. Before we proceed we must take notice of one thing further in his Thesis There he tels us that the Scriptures themselves testifie that the Spirit is that Rector or guide who is given to the Saints by whom they are to be led in all truth And then inferreth that Therefore according to the Scriptures the Spirit is the prime and principal leader And this is very true but maketh nothing for his Cause yea it militateth against him for I would ask whether he beleeveth this testimony of the Scripture or not If not why maketh he thus use of it as an Argument Is he of the same minde with other Quakers who as Mr Hicks reporteth Dial. 1. P. 24 25. speak thus Thou mistakest us we owne not the Scriptures to be our Rule And whereas thou hast said many things to render us guilty of condemning this in others whilst we ourselves seemingly allow it to be so which is but thine own imagination for when we make use of the Scriptures it is only to quiet and stop their clamours that plead for it as their Rule But for us had the Scriptures never been we could have known what is therein contained And againe Pag. 48.49 dost thou deny perfection attainable in this life Is any point more plainly asserted then this NB. in that which thou callest thy Rule the Scriptures not because I owne it to be so but thou dost and I would convince thee by them dost not thou call the Scriptures the word of God and thy Rule I wonder thou should insist so much upon this since I have told thee I owne it not as the Rule only I would convince thee by it If he be of this judgment he could not with a good conscience adduce this Argument where he is thetically laying downe and confirming the grounds of his Faith But if he be of another judgment and beleeveth this to be true I would ask againe Upon what ground Is it because the Scriptures speak thus or because the Light within him or a second Testimony or Inspiration saith that this is Truth If this last be his meaning he cannot say that the Scriptures give this testimony but that the Spirit distinct from that Spirit which speaketh in the Scriptures giveth this testimony for if this distinct testimony did not speak the Spirit speaking in the Scriptures should say nothing or what he said should be of no value Nor can he say that according to the Scriptures but according to the Spirit speaking in him which is distinct and sâ—parable from the Scriptures or the Spirit speaking in them The Spirit is the Principal Leader And thus his argueing is vaine and according to his owne Principles a Falshood But if the first be his meaning to wit That he beleeveth this to â—e true because the Scriptures speak so then he destroyeth what he hath said and oppugneth his owne Principal Assertion for then the Scripture must be the supream Rule of faith and because of what the Scripture saith we must beleeve what is the office and work of the Spirit of God and a new distinct testimony is no requisite to ground our faith of the truth of this which the Scripture saith concerning the Spirits being given to lead the Saints in all truth This Observation may serve once for all both as to his Thesis and Apology where he citeth not a few passages of Scripture to confirme what he saith as we have seen and shall see further but with what consonancy to his Principles I see not As to the thing it self which here he saith the Scriptures confirme we judge it a Truth worthy of all acceptance But I much questione if his and our meaning be the same Partly because of what is said and partly because of what followeth immediatly in his Thesis I shall only ask him How doth the Spirit lead his people into all truth Is it by new Immediat Inspirations and Revelations or is it by clearing up the Rule of the word by Ministers and meanes by God appointed Illuminating their eyes to understand it and by the Influences of his grace causing them Beleeve and Obey the same If this last be granted we have what we desire and his cause is destroyed for then the Scriptures are our Only and Primary Rule If the first be alleiged then the Spirit by a new Immediat Revelation leadeth him into this truth to wit That the Spirit leadeth into all truth and consequently the ground of the faith of this is not the testimony of the Scriptures as he seemeth here to say 24. But now let us see his grounds why he will not have the Scriptures to be looked upon as our Sole and Principal Rule Pag. 39. he draweth an Argument from the difference betwixt the Law and the Gospel saying the law is written without bringeth condemnation and killeth the Gospel is written within and is Spiritual giving life c. Ans. 1. This is the common Objection of phanaticks against the Scriptures So reasoned the libertines against whom Calvin wrote as we see Chap. 9. But 2. This man must be acted by a vertiginous Spirit for in the preceeâ—ing Chapter we saw with what earnestness he laboured to prove that the people of God under the Old Test. were led by Revelations and how we under the New Test. must be led the same way because faith is ay the same and must have the same Object however the dispensations vary and I pray must not the same faith have the same Rule under various dispensations 3. If we under the New Test. must have no written Rule why did Christ Inspire his Apostles to write to Churches under the New Testam and give them legible letters to Read and to conforme their Faith and Practice unto why did Luk write that we might know the certanety Luk 1 4. Why did Iohn write that we might beleeve and beleeving might have life Ioh. 20.31 Why did Christ by his servant Iohn write legible letters to the Churches in asia Revel 1 1 3 4 Were all these Killing Letters were these Letters of Condemnation 4. why doth this man prove his Assertions or at least endeavour to prove them by the Letter of the new Testament Scriptures But it is usual with him both to Speak and to Act contradictory to himself and his Principles Doth he not even here cite new Testament Scriptures Rom. 6 14. and 8 2. and 10 8. with act 20 32 5. we know that the Law of God separated from and opposed to Christ as several in the Apostolick dayes were seeking to do is but a killing letter as the Gospel is also when abused
render the Truth we owne odious for neither doth he tell us his owne Judgment concerning this nor would he onâ—e consider what grounds we walk upon or speak one word to the passages of Scripture upon which we ground our Opinion Thought he that his Readers would not be in case to take notice of his fraudulent and unfaithful dealing It is well that he hath written this in latine for the world is no stranger unto the debates betwixt the Orthodox on the one hand and Pelagians Socinians Arminians and Iesuites on the other But we proceed unto the examination of his following Thesis CHAP. VIII Of Universal Redemption 1. Our Quaker having as we heard laid by and taken out of the way so far as he could the Principal and Fundamental discriminating Purpose of God in denying for any thing we could observe all Eternal Electiâ—n and Reprobation and having thereby homologated with Arminians as also with Socinians who run upon Universalities as abhoring all Specialities and Discriminating Acts exclusive of any except what Lord Free will doth and of which this Absolute and Supream Lord is master and disposer and therefore Assert in the first place An Vniversal Love and good will in God to all and every mothers son of the race of Mankinde He proceedeth in showing us how in the rest of their Universalities he is their friend and therefore talketh not only of an Vniversal Ransome Price paid for all Adam's posterity by Christ of which he speaketh next but proceedeth as we shall hear to hold forth an Vniversal Covenant of free grace made with all the sones of Adam though he be pleased to give us it in other termes and an Vniversal Call and Gospel as also Vniversal Grace by which every one may if he will lay hold on the offer and be saved and withall he giveth us a Salvation among Heathens as we shall heare 2. When he rejected Election Reprobation Absolute he made way and laid a good foundation for this other Errour of Vniversal Redemption for these two cannot well be separated however some of late would maintaine this Universal Redemption and withall assert an Election of grace whereby the Lord made choice of so many as pleased him whom he would certainly redeem and bring to glory which I cannot see how they can consonantly and satisfyingly hold unless they can prove out of Scripture two distinct Covenants betwixt Jehovah and the Mediator two distinct and different Ends of Christ's death Two distinct Prices laid down and Two distinct Purchases made if the one could well be called a purchase Two Satisfactions Christ a Cautioner and no-Cautioner a Redeemer and no-Redeemer an absolute Saviour and a Conditional Saviour c. But the Scripture cleareth no such thing to us for any thing I see 3. As concerning the point of Vniversal Redemption we finde various sentiments or various explications of the matter given to us by Adversaries for they do not all agree in their apprehensions of the thing Some explaine the matâ—er thus God sent his only begotten Son to be a Redeemer and Propitiator for Adam and all his Posterity who by his death did pacifie an angry God and restore Mankinde to their lost inheritance so as all who are now condemned are not condemned for their former sins and guilt for Christ hath abundantly satisfied for these but for their Unbeleef for not beleeving in thâ— Redeemer of the world and for rejecting the Reconciliation made the grace of God declared in the word And thus they must say that Christ hath died for all sinnes but Unbeleefe and that salvation doth not certainly follow upon this Reconciliation and so that it is rather a Reconciliableness than a Reconciliation and they must necessarily maintaine that this matter is revealed unto all and every son of Adam who otherwise cannot be guilty of Rejecting this reconciliation other wayes it shall be of no advantage to them unless they say that the want of the Revelation putteth them out of a capacity of being guilty of Unbeleefe and so they must necessarily be saved and thus their condition shall be undoubtedly better than is the condition of such as hear the Gospel and then the revelation of the Gospel shall be no Favour but a Prejudice rather And in reference to this they devise an Universal and Antecedanious Love whereby God out of his Infinite Goodness was inclined to desire the happiness and salvation of every mothers son and therefore to send his Son to die for all as if God had such Natural and Necessary Inclinations and as if all his Love to Mankinde and every appointment of his concerning us were not the free act of his good pleasure and as if there were any such Antecedent and Conditional will in God that could or might have no issue or accomplishment but as Lord Free will would and as if the Love that sent Câ—rist were only such a Poor Conditional Inclination towards all Mankinde which the Scripture holdeth forth as the greatest of Loves and as the ground of all the Effects and Grants which mans full Salvation calleth for But why could not this Love effectuat the good of all Therefore they tell us that Iustice being injured by sin unless it were satisfied that Love of God whereby he wisheth well to all sinners could effectuat nothing as to the recovery of any and upon this ground they imagine Christ was sent to make an Universal Atonement and so Iustice being satisfied might not obstruct the salvation of any whose Free will would consent unto termes of new to be proposed 4. Others hold forth the matter thus Christ according to the eternal Counsel of God did properly die for this end and by his propitiatory sacrifice obtaine that all and every man who beleeve in Him should for his sake actually obtaine Remission of sins and Life Eternal but others in case they would Repent and Beleeve might obtaine it But thus we hear no word of Christs obtaining any thing to any in particular no word of his obtaining Faith and Repantence and what Counsel of God can this be to send Christ to die for persons upon that condition which he knew they would not and could not performe And what by this meanes hath Christs Propitiatory Sacrifice obtained more than a meer possibility of salvation to either one or other Shall we imagine that God designeth good to persons who shall never enjoy it Or that God hath Conditional Intentions and Designes By this means Christs death was designed and no person designed thereby to be saved yea Christ should be designed to die and that for no certain end unless to procure a meer possibility by stopping the mouth of justice that it should not stand in the way but then we can not say that God sent Christ to die for Any man much less for All. 5. Others express the matter thus Christ out of the gracious Decree and Purpose of God did undergoe death that he might procure and
the way and the non-performance of this condition being also a sin our proposition will recurre upon this and so in infinitum but if this sin be taken out of the way it cannot prejudge them of the pardon of the rest and thus all their sins being pardoned they must needs be saved and yet it is not so But it is said that Christ died not for the sin of Final Unbeleef yet it seemeth thâ—t it will be granted that he died even for the sin of Unbeleefe of all the world and for unbeleefe continued in until the last houre of a mans life but not for that last act which yet is but the same Unbeleefe continued in an hour longer and shall we think that Christ bare the Unbeleefe of 20 40 60. or moe yeers in his body on the crosse and not the same Unbeleefe for one houre or halfe houre yea or quarter of an houre Who seeth not how little ground there is for such an imagination But the thing I would have mainly here considered is this That for whose sinnes Christ hath died he hath died for all their sins and therefore if he died for the sinnes of all the world he died for the final Unbeleefe of all the world But this will not be granted therefore neither can it be said that he died for the sinnes of all men Whose sinnes he took upon him to make satisfaction for he left none for them to answere for for he is a compleat Mediator and is sole Mediator If he died for all the rest of the sinnes of the Reprobat and of the whole world why not for that also Sure when the Scripture speaketh of Christs taking away of sin and of the Redemption that is forgiveness of sins which people enjoy through him there is no sin excepted He was wounded for our transgressions he was bruised for our iniquities Esa. 53 5. the Lord laid on him the iniquity of us all vers 6. or mâ—de the iniquitie of us all to meet on him there is no ground for any exception here when he was stricken for transgression vers 9. and his soul was made an offering for sin v. 10. is there any appearance of the exception of any one sin when he bear their sin and their iniquities vers 11 12. what intimation is given of an exception of any Yea if this exception was to be made which would null and destroy all what consolation could the declaration of this redemption remission of sins yeeld unto poor sinners Col. 1 14. Ephes. 1 7. When the Lord made him to be sin for us was it only in part how then could we be made the righteousness of God in Him 2 Cor. 5 21 was the Lord in Christ reconcileing the world unto himself not imputing only part of their trespasses to them but the imputing of one sin would mar the reconciliation for ever Is not final unbeleef a dead work Doubtless yet the blood of Christ purgeth consciences from dead works Heb. 9 14. Did the blood of buls and goats so sanctify as to the purifying of the flesh as to leave the most defileing spot of all untaken away How could healing come by his stripes if he bear but part of our sins in his body on the tree seing final unbeleef alone would mar all for where that is there is no coming to God imaginable But moreover the Scripture tels us that the blood Iesus Christ his Son cleanseth us from all sin 1 Ioh. 1 7. and that if any man sin there is an Advocat with the Father who is a propitiation for sins 1 Ioh. 2 vers 1 2. and so must be for all sins otherwayes there were little ground of comfort here And it was foretold by Daniel Chap. 9 24. that he should make an end of sin and finish the transgression and so bring-in everlasting righteousness Doth this admit of exceptions and of such an exception as would unavoidably make all null No certanely But you will ask of me If I think that Christ did die for final unbeleefe I Answ. Not for I judge it is the sin only of Reprobates who hear the Gospel and I judge that Christ did not die for any sin of Reprobats But this I hold and have cleared That for whose sinnes soever Christ hath died he hath died for all their sins And because he hath not died for final Unbeleef therefore he hath not died for any sin of such as shall be guilty of this and as for his owne he died to prevent their falling into and to keep them from this sin for he died to bring them unto God that they might have the Adoption of sons that they might be sanctified and live unto righteousness be made righteous yea the righteousness of God as is clear 1 Pet. 2 24. Gal. 4 4. Heb. 10 10. 2 Cor. 5 21. 1 Pet. 3 18. Rom. 5 19. what then will this Quaker say to this Final unbeleef is certainly a sin and Christ either died for it or not if he died for it than it can be laid to no mans charge or Christ's death is of no value If he died not for it he died not for all the sinnes of alâ— men but at most for some sinnes of all men and if that was all no man could thereby be saved for one sin is enough to procure damnation 21. Moreover 10 we finde the Persons for whom this price of blood was laid down designed more particularly and the Object of this Redemption restricted and so it could not be for all and every one It is said to be for Many Esai 53 11. Math. 20 28. and 26.28 Mark 10 45. Heb. 9 28. and what these many are is abundantly declared in other Scriptures where they are called Christ's Sheep Ioh. 10 15. Christ's People Mat. 1 21. His People whom according to the predictions of the Prophets which have been since the world began he should save from their enemies and from the hand of all that hate them to performe the mercy promised to the Fathers and to remember his holy covenant the oath which he swore to Father Abraham that he would grant unto them that being delivered out of the hand of their enemies they might serve him without fear in holiness and righteousness before him all the dayes of their life Luk. 1 68 70 71 72 73 74 75. His Church Ephes. 5 25 Act. 20 28. His Body Ephes. 5 23. The Children of God that were scattered abroad Ioh. 11 52. Sones Sanctified Brethren the Children that God gave him the Seed of Abraham Heb. 2 10 11 12 13 14 16 17. They are the Sheep that shall infallibly beleeve because sheep Ioh. 10 26. and Whom Christ knoweth and of whom he is known vers 14 and such as shall heare his voice vers 16. and follow him vers 27. to whom he will give eternal life so that they shall never perish and who are given to him of his Father vers 28.29 and the Elect 2 Tim 2 10 He is bread
feeling till Free will come in and determine the matter nor hath it any efficacious influence upon Free will to determine it but leaveth it to its free choice 3. Is this all the benefite that is had by Christ's Obedience and Death that people may be turned from evil to good then it seemeth Christ's death was not so effectual for the good of any as Adam's sin was for the hurt of all Is this to magnifie and exalt the Sacrifice of Christ 4. If this be all that Christ purchased to wit a power to turne from evil to good and to feel the vertue of this seed if men will he hath purchased nothing but what is Natural or what is inferiour to common moral vertues for it is natural to have a power to do or not do as men will and a moral vertue is more than such a power because it leaveth not the man in a state of pure indifferency but inclineth him to acts of such a vertue and only to such acts And if Christ purchased only this power he purchased no more a power to do good than a power to do evil for the power of it self is indifferent to both no more inclined to the one then to the other So that Christ hath purchased â—o Supernatural Grace which effectually moveth and determineth to good but only the Pelagian Natural Grace by which no man is more inclined to good than to evil and which a man may make use of or not as he will and so if he will it shall be of no benefite to him 5. If this be all that Christ hath obtained it is not much mater though we say that such are partakers of it that never heard of Christ. 6. But why saith he Many may feel this seed that never heard of Christ not All Is there any difference if there be what is it and upon what is it founded 7. We deny that any partake of the Supernatural and Saving Benefites of Christ's death who are without the Covenant and never heard of him we mean persones come to age for we except the Elect Infants who are within the covenant and are not capable of hearing And this Mans doctrine rendereth the knowledge of the Gospel very useless at least not very necessary though life and immortality be â—rought to light thereby 2 Tim. 1 10. and it be the mean through which people are begotten unto God 1 Cor 4 15. and the power of God unto salvation Rom. 1 16. the glorious Gospel of the blessed God 1 Tim. 1 11. though by it we are called to sanctification of the Spirit and beleefe of the truth to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2 14. And in the word of the truth of the Gospel we heare of the hope which is laid up fâ—r us in heaven Col. 1 5. Though by it the Gentiles be made fellow heires and of the same body and partakers of his promise in Christ Ephes. 3 6 And it be the Gospel of our salvation Ephes. 1 13. Though it be a glorious Gospel having light in it to shine into the heart of beleevers 2 Cor. 4 4. and hath a blessing and a fulness of blessing in it Rom. 15 29. so it is called the Everlasting Gospel Rom. 14 6. and for preaching of which Christ himself was anointed Luk. 4 18. What unworthy creatures must these Quakers be that think so little of the Gospel of Christ and of the preaching of it and cry up so much the Light within 17 But he saith they beleeve that it is necessary for such as hear the Gospel to beleeve it Ans. Necessary how Wherein consisteth this necessity seing we may be saved without it Is it because it is a Revelation of God's truth But that speaks out no more the necessity of the faith of the Gospel or of the History of Christ unto salvation than the faith of this that Paul left his cloak at Troas or the History of Cain Ismael Iudas c. which is recorded in the Scriptures And thus he maketh the great mercy of enlarging the borders of the Church under the New Testament and of taking-in all nations by the preaching of the Gospel without discrimination to be no mercy at all or at least a very small mercy He addeth That they ingenuously confesse the outward knowledge of this to be full of comfort to such as are under it and are acted by this inward seed and Light Ans. But this comfort is not necessary to Salvation according to them This inward Seed and Light is sufficient for this and we are enquiring after its necessity but finde none in this mans opinion Yet let us see wherein this comfort consisteth For saith he Pag. 86. not only are they humbled by the sense of Christs death and sufferings but they are also confirmed thereby and encouraged to follow his excellent example 1 Pet. 2 2. and are also refreshed by his gracious speaches Ans. And is this all Then I see there is no more necessity for any to be acquanted with the History of Christs life and death than with the History of other holy saints of God and we have no more interest in that than in these is that to exalt Christ's Satisfaction and Propitiation All that was written afore time was written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15 4. And is the History of Christ of the same nature and use with the History of others And is there no more to be gathered therefrom than what an example may contribute This is pure Socinianisme in graine 18. In fine he discovereth to us another mystery concluding thus The History indeed is profitable and comfortable conjoyned with the mystery but not without it but the mystery is and can be profitable without the explicite and external knowledge of the History Ans. That the knowledge of the History without the receiving of Christ held forth therein conforme to the Gospel termes is of little use as to Salvation we grant but what else he meaneth by the mystery I know not unless he meane the light within 2. Can he shew us how the mystery can be known without the History Or to whom and when it hath been known 3. Why was the Gospel written and that by so many several hands And why have we any books of the New Testament And why did Christ appoint Oâ—fâ—cers to continue to the end Why did he send forth his Apostles to bear witness of his Death and Resurrection Why saith Iohn Chap. 20 vers 31. but these are written that ye might beleeve that Iesus is the Christ the Son of God and that beleeving ye might have life through his name Thus we see how at one dash this Mischievous Man would destroy the whole administration of the Gospel by making it altogether unnecessary unto salvation what a desperat designe must these men have 19. In the fift place he cometh to clear how
or other in one measure or other by Christ yet it will not follow that all men are enlightened by him Spiritually Supernaturally and Savingly for there is a light of Reason and Conscience Natural which Christ being God giveth and this is not Supernatural spiritual nor saving So there is a Light of the Word which is not so common as is the Light of Nature and of the Natural Conscience which is from Christ also and is different from the Spiritual and Supernatural light And if this light be wholly restricted to Spiritual and Supernatural Light it is not intelligible out of Scripture how this can be said to be bestowed on all and every man but on the contrary the Scripture sheweth that many are not enlightened thus but in darkness and blinded with darkness and so that this Illumination is proper and peculiar to a few if the Scripture be to be beleeved Let us now see what he can make out of this place of Scripture for his purpose 27. He observeth first That the divine Apostle doth call Christ the light of men Ans. The Apostle indeed saith vers 4. That the life was the light of men But the question is what may be the meaning hereof Calvin hereby meaneth that common light of Nature and Reason that is granted to men above beasts whereby they are said not only to live as beasts do and vegetables but to have the light of an understanding And so did Origen Tom. 3. and Cyrillus Lib. 1 Cap. 7. in Ioan. of old and Marlorat and others of late Others I know understand this light of a Spiritual and Supernatural Light But why may we not comprehend both seing all the light of men or whereof men are partakers is from this life whether Natural or Supernatural whether Common or Saving whether the Light of Knowledge of Sanctification and Holiness or of Joy and Consolation whether that which at first was conferred upon man in his Creation or that which afterward is conferred in his Restauration through grace Ioh. 8 12. Ephes. 4 24. Eccles. 11. ult 2 Cor. 4 6. Ioh. 16.22 Rom. 14 17 18. Phil. 5 4 But I know our Quaker will astrick this to a spiritual supernatural and saving light and thereupon inferre that this is common to all But Iesus Christ himself teacheth us otherwayes Ioh. 8 12. saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life So that though Christ be the light of the world yet every one hath not the light of life but they only who follow him by faith all others walk in darkness and are void of this light of life So Iohn 12 46. I am come a light into the world that whosoever beleeveth on me should not abide in darkness Whence we see that though Christ be come a light in the world yet all are not actually savingly enlightened but many are in darkness and abide in darkness even all that beleeve not on him Hence though light be come into the world yet men love darkness better Ioh. 3 19. yea hate the light verse 20. And howbeit Christ be the light yet none become children of the light but by beleeving in him Ioh. 12 36. and all are not children of light Ephes. 5 8 14. 1 Thes. 5 5. 28. He observeth next That this light shineth in darkness though the darkness doth not comprehend it Ans. True Iohn saith so vers 5. the meaning whereof Calvin giveth to be this That when man did generat into a state of darkness the light of his understanding was not wholly extinct but there remained some sparkles of the old light in which he was created in the midst of the masse of darkness which sin caused which might have discovered a Deity but such was the power of darkness that the minde of man was rather filled with vanity and enmity against God than did perceive this great Author and Donor and so was driven further away from God by sin and superstition But I shall gratifie the Quaker so far as to acknowledge that more is here comprehended than a meer shineing by the Light Law of Nature even the shineing of the light of the New Covenant in Christ Jesus the Mediator which in all ages since the fall hath in some measure been declared unto a dead darkened people who for the most part did not perceive nor lay hold upon this light Christ was pleased to reveal himself by degrees and piece-meals Heb. 1 1. more darkly in the first promise of the Seed of the woman that should tread the head of the Serpent somewhat againe more clearly under the Law and now most clearly under the Gospel when the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death Luk. 1 78 79. But all that light which was left in man after the fall being but darkness in comparison with what once it was was not able to discerne and perceive nor willing to imbrace this light without supervenient Divine Spiritual light and grace Hence the people of Israel could not improve all the manifestations of this light which they had for God had not given unto them an heart to perceive nor eyes to see nor ears to hear Deut. 29 3 4 And still it holdeth true that the natural man perceiveth not the things of God 1 Cor. 2 14. and that the carnal minde is enmity against God Rom 8 7. for darkness cannot comprehend this light 29. In the third place he observeth that this true light enlighteneth every man that cometh into the world Of which we have said enough before As for what he addeth that all will admit of no exclusion we said enough Chap. VIII and as to spiritual Illumination the text it self enforceth a restriction when it tels that darkness did not comprehend this light vers 5 and that the world knew not this light vers 10. and that his owne received him not But he saith This light shineth even in their hearts who comprehend him not and dispelleth darkness where men close not their eyes But in this the Man bewrayeth his ignorance of the nature of spiritual Illumination which so dispelleth darkness and so shineth into the soul as that it giveth a spiritual visive faculty or so enlighteneth the Understanding as that the man cannot but see when the eyes of the understanding are enlightened they cannot but see what is the hope of his calling and what is the riches of the glory of his inheritance in the Saints c. Ephes. 1 8. Christ is given for a light to open the blinde eyes Esa. 42 6 7. when God who commanded the light to shine out of darkness shineth into our hearts he giveth the light of the knowledg of the glory of God in the face of Iesus Christ 2 Cor. 4 6. so that with open face they behold as in a glasse the glory of the Lord and
We reply That it must be proven that what is promised to be given is of a different nature and not of the same nature with what the man hath Both these parables to which this is annexed cleare that the more promised is but of the same kinde with what was had and improved To say then that one that improveth nature shall obtaine grace is as much as to say that one improving health shall obtaine wealth or honour or one by improving wealth and honour shall obtaine health But the meaning of the saying is that such as improve gifts and talents given of God shall get more of the same kinde as he that improveth wealth getteth more wealth 2. What meaneth that by which all ought to beleeve doth Spiritual Grace and Light bestowed only lay on an obligation to beleeve Then it doth nothing for the obligation lay upon the man before to believe 3. Is every thing that layeth on an obligation to beleeve Supernatural and Saving Then the law is supernatural and saving But our Quaker talks he knoweth not what 4 we do not exclude supernatural saving Light as appeareth from what we said But let us hear why this man would have nothing else here understood 32. His first reason is because we are not said to receive what is common and peculiar to our nature from Christ and the Evangelist is here declaring Christ's office as Mediator and the benefites which we get from him as such Answ. If we receive not what is natural and common from Christ we have neither our Being nor Conservation of him contrare to Heb. 1 3. Col. 1 16 17. And that the Euangelist is here chiefly clearing and confirming the Deity of Christ none but Socinians will deny His Second reason is because the light is said to shine in darkness and yet not to be comprehended by darkness but this darkness is nothing but the natural state of man and yet in his natural state man can comprehend what is common and peculiar to him as such Ans. Not to take notice of his calling something both Common and Peculiar which is a sort of repugnancy here we grant that mans natural state is a state of darkness and therefore inferre that while in that state he is voide of all spiritual and supernatural Light for when this cometh the man becometh light in the Lord And though man in his natural state can comprehend that which is natural yet he cannot comprehend the God of Nature who is here called Light This Light may shine by natural effects of Reason and a Natural Conscience in a natural man and yet the man nor comprehend or understand this Light Our Quaker whose light of reason is darkness taketh the light here to be meant of the effect and not of the efficient so practically confuteth himself His third reason is but a repetition of what he said before was answered § 30. He adeâ—h more That in which we are commanded to beleeve that we may become the children of light is supernatural sufficient and saving But we are commanded to beleeve in the light Iohn 12 36. Ans. That we are commanded to beleeve in the light which is God is most true But that we are commanded to beleeve in the light which is but a meer Creature and a work in us as he imagineth is not true Iohn who came to bear witness of the light said unto the people that they should beleeve on him which should come after him that is on Christ Iesus Act 19 4 And told them that he that beleeveth on the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Ioh. 3 36. To him gave all the prophets witness that through his name whoever beleeveth in him shall receive remission of sinnes Act. 10 43. But why do we cite particular places seing the whole Bible confirmeth it Here his Quakerisme setteth up its head while he will have that Light mentioned Ioh 12 36. not to be meaned of Christ himself but of some created thing in every man that is but meer Nature contrare to the very obvious import of the words as connected with the preceeding verse 34. where Christ and the Son of man is mentioned whom the Iewes thought should abide for ever and not be lifted up but he tels them that he was not to stay alwayes and that therefore they should be wise unto salvation and lay hold on him now by Faith and walk in him for darkness would come when he and his dispensations of the Gospel should be removed conforme to that Ioh. 8 12. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life See also Iohn 9 5. But sayes he Pag. 100. they could beleeve in his person although he was removed And himself addeth an Answere when he mentioneth afterward a day of visitation so that if they did not lay hold on the faire opportunity they had the day would come when Christ himself and also in his Dispensations and Offers of mercy in the Gospel administration should goe away and then they should walk in darkness His conclusion being so ill founded and destructive of true Christianity substituting some Natural and consequently now corrupt thing common to all men both within and without the Church both barbarous and more moralized in the roome of Christ is to be rejected with all detestation and deserveth not to be once more repeated What he citeth at large out of Cyrillus if it be considered alone without this mans corrupt glosse which we are not to regaird speaketh nothing against the Truth which we owne as might easily be made to appear if we judged it worth so much paines as to clear it 33. The Second ground of his Universal Grace set down Pag. 101. § 22. is taken from the parable of the sower Mat. 13 Mark 4. Luk. 8. and this he saith is the word of faith Rom. 10. and the engrafted word Jam. 1 21. But is any so blinde as not to see that this is utterly impertinent to his purpose seing it is so manifest that our Lord is here speaking of the ordinary fruite of a preached Gospel and that among those that seem to be most docile and are not of the prophane and flagitious mockers opposers and persecuters of the truth Is he not speaking of that word which is heard with the eare And doth not Paul speak of such an outward word Rom. 10. which is preached by such whose feet are beautiful And that word whereof James speaketh is the same which should be received with meekness that it may become an ingrafted word and prove saving Is this word a substantial thing lying in every mans heart Is this word communicated to all the world to all and every man in the world since the very day that Adam fell What uncouth phansies must these Quakers have that are carryed away
not but it may be what is here wanting is supplied by his Apology But if his meaning be that he leaveth this testimony to convince that light of Christ which illuminateth every mans conscience than it seemeth that light of Christ hath need of his information and that notwithstanding thereof conscience may refuse to receive his doctrine and information so that this light of Christ though it enlighten the conscience cannot captivate the same to a kindly submission to that Gospel which he preacheth till some other thing worke But seing he leaveth this his testimony to be pondered and considered by the light of Christ which enlighteneth every mans conscience and thereby granteth that every man hath this Supream light of Christ within him and thereby may and is allowed by him to judge of what he saith he cannot be offended that I judge by all that light of Christ within enforming my soul and conscience from that light of Christ which is held forth in the Scriptures of truth and determine accordingly against his Assertions CHAP. II. Of the true ground of Knowledge 1. HAving thus considered his Preface with which he ushereth-in his Theses I come now to a particular examination of his doctrine expressed in his Theses and vindicated and explained in his large Apologie His first Thesis which is concerning the true ground of Knowledge is short wherein he tels us that seing our chiefe happiness is placed in the true Knowledge of God for this is life eternal that they might know that true God Ioh. 17 3. the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed 2. Christ indeed in his prayer Ioh. 17 3. speaketh to his Father thus And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent which last words why this man did leave out and his c. added in his second edition is but a small reliefe who can tell if of designe it must be a bad Omen and giveth small ground of expectation of a full and satisfying discovery of that knowledge of â—od which is through faith in Jesus Christ and is thereby begun felicity here and leadeth forward to the certane fruition of God However Christ hereby giveth us to understand that that knowledge of God which is eternal life begun cannot be had without the saving knowledge of Jesus Christ as the sent Ambassadour of God in whose face and manifestations God who commanded the light to shine out of darkness shineth into the hearts of his owne to give the light of the knowledge of his glory 2 Cor. 4 6. Our Lord doth not meane here a bare speculative knowledge but such a knowledge and beholding of the glory of the Lord as changeth the beholder into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3 18. and so is accompanyed with Faith apprehending and closeing with the Son in whom is this eternal life so that he who hath the Son hath life 1 Ioh. 5 11 12. And it is this Son of God who must give us an understanding that we may know him that is true and we are in him that is true in his Son Jesus Christ. This is the true God and eternal life 1 Ioh. 5 20. And another foundation or original of knowledge that is saving and the way to eternal life can no man lay 1 Cor. 3 11. 3. It is good and necessary I confess to have the genuine and true understanding of the right original and ground of this true and saving knowledge But whether this mans doctrine hath a genuine tendency thereunto or not the sequel will evince I am far mistaken if after tryal his doctrine prove not a perverting of the Gospel of Christ Gal. 1 7. and of the right wayes of the Lord Act. 13 10. and contradictory to that Gospel whereby life and immortality is brought to light 2 Tim. 5 10. and which is the Gospel of Salvation Ephes. 1 13. 4. We might readily think that one taking upon him with no small confidence to teach the whole world and to give a new discovery of pure and naked truth which hitherto hath been as he supposeth darkened and obscured and who openly declareth in the beginning of his doctrine that the genuine understanding of the right originâ—l knowledge of that God whom to know is life eternal is necessary to be known and believed should explaine to us some hidden mysteries of God and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God in his word But alas this mans ignis fatuus is no sure guide to us The grounds he layeth down are both defective and destructive Of their destructive nature we will have large occasion to speak hereafter and how defective they are a few Instances may clear 5. And first Seing he would hold forth to us clear and naked truth and acquant us with true divine and saving knowledge how cometh it to passe that in his Theses we heare nothing of the nature and attributes of God Supposeth he that we can attaine to the true and saving knowledge of God and yet not know Him to be a Spirit Pure and Invisible without a Body Parts or Passions nor know that He is the only True and Living God Infinite in Being and in all Perfection Shall we think that it is no part of that knowledge of God wherein consisteth true felicity to know Him to be Immutable Immense Eternal Incomprehensible Almighty Most Holy Most Absolute Most Just Most Righteous Most Wise Most Gracious and Long-suffering c. Is it no part of the genuine knowledge of God that tendeth to life to know that He hath all Life Glory Goodness and Blessedness in of Himself c. and that He is the sole Fountaine of all Life Glory and Goodness which the Creature partaketh or is capable of and the only Author of their being what for a knowledge of God must that be in which all felicity consisteth whereof the knowledge of these particulars mentioned shall make no part And if he thinketh that the knowledge of God doth of necessity comprehend the knowledge of these particulars how cometh it to passe that in his Most comprehensive Theses and his large Apology too which hold forth as he would make us believe that knowledge which leadeth unto life eternal there is such a deep silence of these so many particulars so necessary to be known and beleeved It concerneth him to answere this 6. Next Shall we think that it is no necessary part of this saving knowledge of God to know that there is one God in Essence and Three distinct persons in the Unity of the God head of one Substance Power and Eternity viz God the Father being of none neither Begotten nor Proceeding God the Son eternally begotten of the Father and God the Holy Ghost eternally proceeding
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
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.
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
its own accord by a natural Impulse an Instinct imbraceth it The constant practice of all Nations setting up and maintaining some kinde of Religion confirmeth this whence was this that they thought Religion so necessary that there could be no Common wealth established without it but from the innate Apprehensions of God and of their Obligation to serve and honour Him How this is further confirmed by the testimonies or Heathens themselves and of the ancient Fathers see Hoornbeek against the Socinians lib. 1. cap. 7. Pag. 142. c. and D Owen de Natura c. Verae Theologiae Pag. 23 24. c. 29. There is another debate with the Socinians to wit with Socinus himself Ostorodiuâ— though â—thers of them are of another mind who deny that any knowledge of God can be acquired by considering the works of Creation and Providence and so they deny that persons strangers to the Gospel living in Nature can attaine to any knowledge of God by the contemplation of nature But our divines manifest the contrary from Psal. 19 1 2. where the Psalmist tels us that the heavens declare the glory of God c. That magnificent workman shipe preacheth forth the Wisdome Power Goodness and Glory of thâ— great Maker and that to all Nations so as they cannot be ignorant thereof So from Rom. 1 19 20. we see that God manifested to the Heathens that which might be known of him the invisible things his eternal Power and God head by the Creation of the world and things that are made The fonde imagination of Socinus dreaming that the Gospel is here to be understood is abundantly confuted by D. Hoornbeek in the forecited book Pag. 157. c. The same is proved also from the forecited places Act. 14 15 16 17. and 17 24 25 26 27. And likewise from Psal. 8. throughout 104. throughout and 145 4 5 6 7. 147 7 8 9 Esa 40 12. Iob. 12 7 8 9 10. 38. 39. 40. Chapters Psal. 69 35. 103 22. 107. 104. throughout Other arguments to this purpoâ—e may be seen in the forecited book of D Hoornbeek Pag. 164-172 which for brevities sake I passe by 30. Our divines likewise in dealing with such as would assert that there are some formal and direct speculative Atheists are careful to assert and maintaine these Innate and Fixed Notions of a Deity and particularly the learned D. Voetius de Atheismo Pag. 140 c. where he asserts that there is an Innate Theology Innate Notions or a latent Natural Seed of Reason and Religion that is like the habite of principles that in adults is brought forth into act without any previous demonstration by the very perception of the words and termes without labour or study or the force of arguments and that the most flagitious person that is can not come to think and be perswaded directly that there is not a God though he could wish there were not a God or that he himself had no sense or perception of a God and that by these reasons for 1 Then it would follow that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing which might be known of God imprinted in the heart of every man that cometh into the world and that by nature contrare to Rom. 1 18 19. 2.14 15. that Conuate and Congenite Divinity can no more be separated from man than his rational Intellect 2. Then some men should be without the Law of Nature a natural conscience which cannot be 3. Then Men should be Inferiour to devils in whom these sparks are not exstinct Iam. 2 19. 4. This were against the universal Experience and Consent of all Nations 5. Then some should really have some excuse contrary to Rom. 1 19 20. 6. This would much confirme Atheists and weaken our arguments against them 7. It would also gratifie Socinians By all which this our Quaker may if he will open his eyes see how dangerous his opinion is who denyâ—th these Inbred Innate and Imprinted Notions of a Deity and of his Nature and Attributes and of his Relations to the world and to each in particular as their Creator Conservator and Benefactor and of our Obligation to Love Worshipe Serve Obey Him Though hereafter we will finde him after his usual manner againe contradicting himself in this 31. However this Quaker say and unsay the same thing yet we stand here and maintaine these Natural Anticipations as Cicero calleth them and Inbred Notions of what is naturally gooâ— anâ— honest manifested by the very Lawes of Nature anâ— Nations and the Natural Notions of the being of God that being true which Cicero saith 1. Tuscul. quaest For there is no Nation so barbarous as not to confess there is a God so that men would rather have and owne a false God than none at all so deeply doth the sense of a Deity sinck into our hearts It is true there was much difference among the Nations concerning the nature and number of the Gods and concerning the way of Worship yet all agreed in this that there was a God and that he was to be Worshiped Withall let the Reader observe that we are far from asserting that all this knowledge improven to the highest pitch that the primest of Natural Philosophers after all their study and diveing into Nature could reach unto can prove saving to any soul whatever discoveries may be thereby made of God's Nature and Attributes or of Moral Honesty and such things as belong to the humane and bodily good of Mankinde within or without societies and these lesser or greater Yet hereby no discoveries can be made of that which floweth solely from the will and good plasure of God and dependeth upon Immediat Revelation of which kinde is the mystery which was hid from generations and ages Col. 1 26 and keeped secret since the world began Rom. 16 25. but now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known unto all Nations for the obedience of faith Rom. 1â— 26. The mystery of his will according to his good pleasure which he had purposed in himself Ephes. 1 9. Even the mystery of Christ Ephes. 3 4. the mystery of the Gospel by which Life and Immortality is brought to light But of this we will have occasion to speak more hereafter when we come to see what use this Quaker maketh of these Natural Notions common to Heathens CHAP. VI. Of Original sin 1. THat Man is now fallen and lying into a State of Sin and Misery until he be delivered there from cannot by any rational man be denyed The very Heathen Philosophers have complained as sensible of this vented many strange uncouth Notions thereanent But as to the Rise Cause of this Disorder Confusion Misery which was every where obvious they remained blinde the wisest of them only were brought to say that there was some hidden cause of all these
sinning they actually joyn themselves to it And this seed of sin is frequently in Scripture called dâ—ath and the body of death and that this seed and that which cometh of it is called the old man the old Adam Thus then in â—hort his judgment is that nothing of original sin neither Originans nor Originatum neither the Guilt of Adam's sin nor the Corruption of nature is imputed to or inherent in any man till he commit some actual transgression and so sin cometh not by Propagation or Traduction but by Imitation as said the Pelagians of old and as the Socinians and Anabaptists to day maintaine And the Arminians with their Episcopius deny that any thing that is truely sin is found in any of Adams Posterity before their own proper act 8. Let us now see what he sayeth in defence of this Errour and let us first take notice of what he said of Augustine that much honoured Instrument of the Lord against the errours that Satan was soweing in the Church in his time He would make us beleeve that Augustine wrote of this subject when under the dottage of old age while as it is manifest to such as read his life that what he wrote against Pelagius was written while he was in the prime of his Vigour and Understanding and his works themselvs declare the same But what will this pedantick Quaker think of that singular and self-denying woâ—k of that worthy person called his Retractations wherein he reviewed all his former writings and retracted several thâ—ngs asserted by him in his younger and lesse studied yeers belike this man will look upon that work being written after these he now excepteth against as containing nothing but greater dottages because as he â—upposeth the longer persons live though not yet comeing near the ordinary attendants of stouping or declineing old age they grow the greater fools and consequently that himself must now be a greater fool though I see little dâ—ffâ—rence while become a Quaker than he was in his younger dayes when he was a Papist Next the man is not ashamed to judge of the very Thoughâ—s and Motives of that noble Instrument yea he is so bold as to condemne him of acting upon corrupt motives as if noâ—hing had moved him to write for Oâ—iginal sin but eagerness of Zâ—al against Pelagius no inward conviction of the truth not of the damnableness or danger of the Pelagian heâ—esie in this no conviction of his duty to appear for truth Doth this Qâ—aker consider that hereby he is audaciously arrogating to himself Gods prerogative royal of judging the secrets of the heart Remembeâ—eth he that God is a Jealous God who will not give his glory to another But what grounds can he give of this his bold presumption What evidence is there of that holy Fathers writting against his own conscience I â—ay no more of this but leave this Quaker to his judge and take notice of a Third untruth when he sayeth that Augustine was the first that appeared in this controversie against the Pelagians Had he but consulted Vossius in his Historia Pelagianismi a book that sometime he citeth he should have found that whole Councils appeared against Pelagius himâ—elf to speak nothing of Hierome in this particular before that Augustine wrote of it particularly the first Synod at Carthage and that Synod in Palestine where Pelagius himself was present and hideing his abominations deceived the Fathers with faire words and the Council of Milevy that dealt more roundly with that heresie tels us in plaine tearmes that the Truth which they maintained was owned by the whole Catholick Church all the world over and so it was indeed and never once questioned till that unhappy instrument of Satan to whom this Quaker adjoyneth himself broached his pernicious doctrine It is true the Pelagians called this Orthodox truth a forged device of Augustines as this man doth but Augustine replyed as Vossius tels us Hist. Pelag lib. 2. part 1. Thes. 6. in these words I did not devise original sin which the Caâ—holick faith beleeved of old but thou who denyest this without doubt art a new heretick and lib. 1. contra Iulian. Cap. 2. he citeth no fewer then ten or twelue of the Fathers for him and lib. de Pecc Merit Remis he saies he never heard one that owned the Scriptures speak otherwise If this Quaker had perused Vossius in the place last cited he would have seen how the â—ame truth which Augustine maintained was asserted by ancient Fathers both Greek and Latine before Augustine's dayes such as Ignatius Dionysius Areopagia Iustin Martyr Tatianus Ireneus whom Augustine himself citeth Origen Methodius Macarius Hierosol Macarius Aegyptius Athanasius Cyrillus Nazianzenus Chrysostome and others of the latine Fathers he citeth Tertullian Cyprian Arnobius Reticius Olympius Hilarius Ambrosius whom Augustine citeth Hilarius Diaconus Hieronimus whom he also citeth And moreover he should have found Pag. 179. that Augustine did not assert this truth meerly out of zeâ—l gainst the Pelagians as he ignorantly and boldly affirmeth for he had asserted it in hâ—s books de Libero Arbitrio written before Pelagianisme appeared and how in his 6. book against Iulianus the Pelagian Cap. 4. he sayes expresly that he was in that judgment from the very beginning of his conversion that he had said nothing through heat of disput which was not the ancient doctrine of the whole Church Ego sayeth he per unum hominem in mundum intrasse peccatum per peccatum mortem ita in omnes homines pertransisse in quo peccaverunt omnes ab initio conversionis meae sic tenui semper ut teneo Extant libri quos adhuc laicus reâ—entissimâ neâ conversiâ—ne conscripst et si nondum sicut postea sacris literis eruditus tamen nihil de hâc re jam nunc sentiens ubi disputandi ratio poposcerat dicens nisi quod antiquitus discit and docet omnis Ecclesia Let this Qâ—aker read these words and if he be not above measure effronted let him blush at his shameless boldness Let hiâ— read also August lib 4 ad Boniâ—ac c. 8. contra duaâ— Pelagianorum Eâ—istolas lib. 3. de Pecc Mer. remiss cap. 6. 7. lib. 1. adv jul resp poster Pag 5.8 125. and he will see further cause of repenting of his groundless confidence and audacity if his conscience be not feared 9. We have had one great proof of this Quakers confident boldness now theâ—e followeth another for the only confirmation which he adduceth of his Heâ—esie in his Thesis and that which he first speaketh to in his Apology Pag. 59. is brought from Ephes. 2 1 2 3. a passage out of which the old Fathers proved Orâ—ginal sin against the Pelagians as August lib. 6. c. 12. cont jul Scriptor Hypognost lib. 2. Fulgent and fourteen Bishops with him ad Petrum diaconum c. 26. Theodoret on the place also Primasius and Haimo commenting on the place and others cited by
Vossius ubi Supra Pag. 150. taking that by nature c. to import as none with any shew of reason can otherwise think all carnally borne and partaking of the nature of Adam and so to be verified of all borne by the conjunction of man and woman so that by nature is as much as naturally And Calvin on the place sayeth that it is a notable passage against the Pelagians for saieth he what is naturally in every one is in them from their very original therefore if all be children of wrath or obnoxious to wrath by nature they are so from their very original But what way doth this Man evade The Apostle sayeth he assigneth evil actions not any thing that is not yet reduced into act for an argument proveing them to be children of wrath By which we see how backwardly this man readeth the Scriptures for the Apostle to commend the riches and power of the grace of God towards these Ephesians whom the Lord had quickened showeth what persons they were and all are before grace take hold of them He saith not that these Ephesians were children of wrath because walking according to the course of this world c. but that they had so walked were moreover children of wrath by nature and it is observable though this Man putteth out his owne eyes that he may not see it how the Apostle changeth the person from the second to the first vers 3. saying among whom also we all had our conversation in times past and were by nature the children of wrath even as others And thereby sheweth that this was not the condition of the Ephesians and other Gentiles only but of the Jewes also himself not excepted because nature corrupted in Adam is one and the same common to all both Jewes and Gentiles so that all as soon as they partake of Nature come under this guilt and are Children of wrath He himself immediatly before told us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned 1 Cor. 2. the Carnal man was not the Animal man but the Rational man so that this is true not only of the beastly man who by his actual sinnes bâ—utifieth himself and maketh himself a meer Animal but even of the Rational man who hath a rational soul and so soon as he hath a rational soul. The usual import of the word Nature and Natural in Scripture confirmeth this Rom. 2 27. 11 24. Gal. 2 15. 4 8. 1 Cor. 15 44 46. 10. We need not then regaird what he addeth saying that the Gospel condemneth nor threatneth no man but him that hath actually sinned for in some sense the Gospel condemneth no man that heareth it but the final unbeleever but offereth life pardon to all to whom it is preached of all their sins actual original upon condition of accepting of Christ offered therein And as for the New Test. we have seen enough in it already and will see more to evince our point and albeit this were not we Judge that the Old Test. could prove the point as we shall also see The Gospel moreover tels us that except a man be born againe he cannot enter into the Kingdom of God and so that as long as he hath but the first birth of the flesh he is under the wrath of God Infants are not capable of threatnings but they are capable of death which we proved in the preceeding Chapter to be the punishment of sin 11. Nor is that which followeth much worth the noticeing when he sayeth God will visite the iniquities of the fathers upon their childeren who abide in sin and so homologate and follow thir fathers iniquities For there is a vast difference betwixt Adam's first sin and the sinnes of other Parents Adam's first sin or breach of the Covenant was not a personal sin as the sinnes of other Parents are and his after sins were but the sin of the whole Nature whereof he was the Head and Representative therefore all that partake of that Nature participate of the guilt of Nature when Infants have a being they partake of the nature of Adam immediatly and though they have this nature by meanes of generation of their immediat parents yet they have not this nature from them but from Adam as I said And though they have their personality from their immediat parents yet they do not partake of their Fathers personality but have their owne humane personality not being a thing propagable therefore they cannot in strick sense be guilty of their parents personal sinnes And yet if it were of moment to debate the matter we might shew from Scripture how the holy Lord who is Just Righteous punisheth even children for their Fathers faults and though the children be sometimes found guilty of actual sinnes and so homologate their Fathers transgression yet it is not found alwayes to be so It was not so I suppose with the infants of Careh Dathan and Abiram and the rest of that conspiracy nor with the Children of Achan nor with the Infants of Sodome and Gomorrah and of the Old world nor with these that were carried away captive by the Assyrians and Babylonians and several other instances to speak nothing of the Children of Cain Ismael Esau and of the Jewes when cut off the Old and Natural stock Rom. 11. And further the very expression of God Command 2. of visiting the iniquities of the fathers upon the Children sheweth that whatever sinnes they may have of their owne yet it is the fathers guilt that bringeth on that punishment else it could not be a visiting of their fathers iniquities but only of their owne 12. It seemeth more considerable that he sayeth our opinion is contrary both to the mercy and justice of God if he had given any proof But he must follow the footsteps of Socinians and Arminians who Assert this also but will not much trouble us with their probations He told us just now himself That God can and doth visite the Iniquities of Fathers on their Children and how can this comport with his goodness and justice seing their fathers sins are not properly their owne because they were personal when he thinketh it Incongruous to God's Iustice and Goodness to impute the sin of Nature to all that partake of that nature though it be their owne by vertue of their partaking of Nature And strange it is that men will be that bold as to call God to their bar and accuse him as Unrighteous because he taketh vengeance when upon a far unlike account they will not impute iniquity unto Men we see that for crimes of â—ese Majesty or the like one man is not only punished but all his posterity after him though not yet borne are forfeited When a person representing others which cometh neareâ— to our case committeth any fault as such a person representing all whom â—e representeth must beare the guilt and the inconvenience following there upon and no man will account this unjust or iniquous
Nither can it advantage his Charity to found it upon an Untruth and that his Charity in this matter is founded upon an Untruth we have seen already and shall yet make it more evident He supposeth that when Infants perish because of Original sin they perish for no â—in of their owne but only for the sin of another of Adam But how groundless this mistake is we have seen and we have told him that Original sin is the proper sin of humane Nature and so is traduced from Adam to all that come of him by ordinary Generation and so partake of humane nature 23. In end he saith that Zuinglius did deny and refute our Opinion But all his proof is from the Councâ—l of Trent which hath not much credite with us Whatever it hath with him we have more Reason to take Bullingers testimony Decad. 3. Serm. 10 and cont Anabapt lib. 1. c. 12 Gualters in Apol. pro Zuinglio Operib ejus than either Bellarmins or the Councell of Trent Nay Zuinglius declared himself abundantly for the truth in the conference with Luther at Marpurg where these words are we beleeve that Original sin is in-born in every man from Adam and is hereditary and is a sin condemning all and that unless Iesus Christ had helpâ—d by his life and death we had all because of it perished eternally neither had we been partakers of happiness and of the Kingdom of God And if he read his confession of faith to the Emperour Charles V at the dyet at Ausburgh A. D. 1539. he will finde the ground of his mistake for he will there see in what sense he said original sin was not sin viz. that the original sin in Infants was not their Actual sin and who can say that they did actually eat the apple yet he said that upâ—n the account of that they were born Enemies to God His words are these as Bullinger where now cited relateth them I confess Original sin to be borne with all who are begotten of man and woman I know we are by nature the children of wrath Nor do I stick at this disease being called after Pauls manner sin yea it is such a sin as who ever are born in it are Enemies to God and unto this they are drawn by their birth not by committing of wickedness but in so far as the first father did commit it c. 23. We have now seen all that he hath said against the Orthodox doctrine about original sin and have vindicated such arguments as he was pleased to take any notice of I shall now ere I leave this matter propose some moe Arguments to his Consideration And first I shall mention that which himself adduced when he was speaking of mans lapsed state of whâ—ch we heard in the â—oregoing chapter to wit Gen. 6 5. 8 21. from which places the old fathers argued against Pelagianisme See Vossij Hist. Pelag. Pag. 142 143. and indeed there is no small force in these passages for though the Lord be there speaking of the guilt and sin of Adult persons yet he is aggravating the same by traceing it up to the very Root Rise of all saying that it was so with them from their Infancy or Child hood so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth yea from every state of their child hood for the word is in the plural number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pueritiis ejus and thus the Lord useth to aggravat the sin of people Ezech. 16 4. c. Mat. 15 19. Ephes. 2 3. Doth not such corrupt Fruit evidence an evil Tree with a bitter root of wickedness Mat. 7 16 And seing such are the fruits and acts of men so soon as they beginne to act and bud who can say that the Root is good and not corrupt rotten Chrysostoms words on Gen. 6. Hom. 22. are remarkabâ—e Neque aetas intempestiva alioquin inexperta malorum expers erat sed statim ab incunabulis omnes malum hoc praelium certabant contendentes ut malis operibus alter alterum superarent And it is certane that the Infants of the old world perished in the â—â—ood the Lord saith here that it was for sin wickedness that this judgment came on if then these Infants did not perish for their immediat parents sins as this Quaker affirmeth they must have perished for their owne having no actual sinnes of their owne they must have perished for their original sin so that they also must be comprehended with the rest in the forecited places and the evil there spoken of must be as well habitual as actual as well innate as acquired It is observable that Gen. 8 21. the same words are used of the new World that remained to wit of Noah and his posterity 25. We might adde other Scriptures to the same purpose such as Psal. 14 1 2 53 1 2 3. Rom. 3 9 10 23. 11 32. Gal. 3 22. These universals in such a matter as this is admit of no Exceptions yea all Exceptions are expresly excluded in the very text and the scope at which the Apostle driveth Rom. 3. admitteth of no exception for all have need of Christ and of God's mercy in Him otherwise the Apostles argument should be Inconsequent concluding an Universal from a Particular and because we dar not think thus therefore we must say that all are included and because all are not to be charged with actual sins original sin must be here included 26. Origen Cyrillus Chrysostom Augustin and others of the ancients adduced to this purpose these words of Iob Chap. 14 4. hence August de Praedest Grat. Cap. 3. saith Vitiatae radicis macula it a propaginis traduce per generationum sarmenta dissusa est ut nec infans quidem unius diei a culpa sit primae praevaricationis alienus nisi per indebitam Salvatoris gratiam fuerit liberatus quodsi nec quidem sine peccato est qui proprium habere non potuit conficitur ut illud traxerit alienum de quo Apostolus dixit per unum hâ—minem c. Now that the import of this passage may be the more noticed we would consider that when Iob saith who can bring a clean thing out of an unclean not one He is speaking of an inward uncleaâ—ness an uncleanness of soul by which we are exposed to the judgment of God of which he speaketh vers 3. and which he pointeth forth as inevitable and as such as no man can prevent or remedie So is he also speaking of an uncleanneâ—s which is Vniversal and therefore habitual for whâ—t is only actual is not universal Infants being free therefrom and of an uncleanness which is Permanent and Adherent as also of that which is Traduced or Propagated from Father to son and is hereditary all which do manifestly make it appear that he is speaking of Original sin in respect of which every one is Unclean cometh into the world unclean and can be no
obtaine Reconciliation with God for all sinners whatsomever without any difference before that God would open againe the door of salvation and enter into a new Covenant of grace with sinners But this Reconciliation hath no more force or import but that God might enter againe into a Covenant with sinners and so there is no Actual Reconciliation of sinners unto God And all that is obtained is for God and nothing for man save a Possibility of Salvation by a new Covenant nor are we told whether Christ hath satisfied for the breach of the First Covenant so that sin is fully pardoned unto all or not until the condition of the second Covenant be performed nor are we told upon what account the sins against the second Covenant are pardoned Or if they be unpardonable 6. Others explaine the matter thus Christ died for all and every man not only that God might without any violation of Justice enter into a new Covenant with sinners upon what condition he pleased but that it should be upon this Condition that man should be united with Christ the Cautioner and not only that Redemption and Salvation should be possible to all but that really most certanly Salvation should be bestowed on such as Christ thought good But seing Christ knew that his death would profite none but these few whom he had designed to what purpose should he have laid downe his life for the rest And how can his death be a price of Redemption for the rest How can Christ he said to satisfie for the rest Did he purchase Faith to these few and would he not purchase Faith to the rest and yet lay downe the great price for them What was the end obtained for the rest was it only a Possible Call of all Iustice being satisfied But of what import could that Possible Call be if Salvation was not also possible unto them And whereunto is that Call They will not say it is unto Salvation but to Faith But did not Christ know that this call would not be obeyed by them Did He procure Grace unto them to obey it then he procured Faith and if he procured Faith than he procured Salvation Againe if Iustice be satisfied for these others why are they not liberat If they say the new condition is not fulfilled Then it cannot be simply said that Christ satisfied Iustice on their behalfe for he knew before hand that these would not performe the new Condition how can he then be supposed to die for them notwithstanding 7. Thus we see what Difference is among men that hold Universal Redemption about the Proper and Immediat End and Aime of the purpose of God in sending Christ to die and of Christ in comeing to die and how for the most part it cometh all to little or nothing for it was saith Arminius That God might save sinners what way it pleased Him his Iustice which stood in the way being satisfied or as Corvinus That God might will to save sinners and That Christ intended by his death to make such satisfaction to justice as that he might obtaine to himself power of saving upon what conditions the Father pleased And thus Christ is said to have obtained Reconciliation and Redemption to all not that they should actually be partakers thereof but that God his justice now being satisfied might prescribe a condition which when they had preformed he might and would actually make them partakers thereof Some say that all men are put into a new Covenant in which Adam was a common person as well as in the old by vertue whereof none shall be damned that do not sin actually against the condition and fall thereby from that new state whereunto they are borne And this opinion differeth not much from that of Iacobus Andreae at the conference at Mâ—mpelgard which afterward Huberus maintained as Kimedoncius sheweth in his refutation of the same which was this in short That Christ suffered anâ— died for all none excepted Effectually and obtained for all a Reconciliation without any respect to Faith or Unbeleefe so that all who receive this Reconciliation and continue in it shall be saved but as to those who refuse it by unbeleef it is made null and they perish Others say That Christ by his satisfaction removed Original sin in all so that all Infants dying in infancy are undoubtedly saved Others that He died for all sinnes alike but conditionally Some say that after the price was payed it was absolutely undetermined what condition should be prescribed so as God might have re-established the Covenant of works Others that the procuring of a new way was part of the fruit of Christ's death As for this condition some say that man can performe it with the help of such meanes as God affordeth to all and thus establish the Diana of Freewill But others assert the necessity of grace flowing from election hereunto and so destroy Universal Redemption which yet they assert So that some say Christ died for all Conditionally if they beleeve making the Act the cause of its own Object for Faith with them is a beleeving that Christ died for them Some say that he died for all Absolutely Yet so as they partake not of the benefite until they performe the condition which was to be prescribed and thus they affirme that Christ did no more sustaine the persons of the Elect than of the Reprobat but of all alike If we enquire therefore what was the Immediat Result and Product of the death of Christ they agree not to tell us whether it was a Power or a Will or a Right to God to save any he pleased 8. However all the Arminians and Camero with them agree in this That Christ did not purchase faith for any and that as to all say some or as to the most part say others Christ hath only procured a Possibility of salvation And what is this Possibility Some call it an Exemption from that necessity of perishing under which they came by the violation of the former Covenant if a satisfaction had not interveened and by this Exemption the say it coâ—â—th to passe that Christ if he will justice being now satisfied may bring all to life And hereby also say they all may be saved if they will But wâ—at is this else then a meer Possibility What efficaâ—y hath it seing notwithstanding thereof all may perish againe They say it is really Efficacious as to this Possibility which was not before Justice was satisfied But yet notwithstanding of this Efficacious Possibility it might come to passe that not one should have been saved for how can salvation be possible without faith So that if faith be not hereby purchased it would seem that Salvation is not possible And further it doth hereby appear that all which is procured is but some power to God and to Christ But what is mans advantage They say That a way to life is opened unto man that so he may now come to God by Faith and
made for what interest could others have in this or advantage by it And so the Redemption was neither Universal nor yet meerly Possible and no more 13. Againe 2. The Scripture every where pointeth out the end of Christs coming and dying to have been to Procure and Obtaine some good to man it were endless to cite the Scriptures speaking this out plainely But if it had been only to have procured a Possibility then the proper and immediat end of his dying had been only to have procured something to God viz. a Power to Him that he might without hurt to his Justice prescribe a possible way of salvation Now not to discusse that question agitated among Orthodox Divines viz. whether it was impossible for God to have pardoned the sins of man without a satisfaction made by his Son or not meaning antecedently to a decree determineing this way of manifestation of the Iustice of God only I must say that as yet I can see nothing from Scripture determineing the egresses of the Relative Iustice of God to be more essential to God and less subject to the free determinations of his good will and pleasure than are the egresses of his Mercy nor do I see any necessity for asserting this against the Socinians seing our ground walking upon a decree is proof against all their Assaults far less see I any necessity of founding our whole debate with the Socinians upon that ground yea I cannot but judge it the result of great imprudence so to do seing the Socinians may reply that the sole ground of that Opposition to them is not only questioned but plainly denyed by such as we account Orthodox and learned and may hence gather that we have no other solide ground whereupon to debate with them but such as the learned of our owne side overthrow The depths of God's Counsel are beyond our fathoming and it is hard for us to say hithertil the omnipotent can come but not one ince further I daâ— not be wise above what is writen and I would gladly see one passage of Scripture declareing this to have been in itself utterly impossible and inconsistent with God But whatever may be said of this what Scripture tels us that Christ was sent to die that he might obtean this Power unto God And further what was this power Was it a meer Power and Liberty that should never have any Effect If it was to have an Effect what was that Was it only to make a new Transaction with man in order to his salvation If that was all notwithstanding of all this Power and Ability not one man might have been saved Was it certanely to save some Then the Redemption cannot be called Universal nor yet meerly Possible Nay if by the death of Christ a Right and Power only was obtained to God God was at full liberty to have exerced that Right and Power or not as he pleased and so notwithstanding thereof man might have remained in the same condition whereinto he was and never so much as have had one offer of life upon any termes what ever or only upon the old termes of the Covenant of works and what then should the advantage of this have been The whole Scripture speaking of the death of Christ mentioneth far other Ends respecting man 14. If we 3. Consider how the Scripture mentioneth a number given of the Father to Christ to be Redeemed and Saved we shall see that there is neither an Universal nor yet a meer Possible Redemption for this gift is utterly repugnant to and destructive of both for if conforme to the Covenant beâ—wixt the Father and the Son there were some given to Christ to save and redeem these He must actually save and redeem and for these only was Christ ordained and designed of the Father to be a Redeemer and upon the account of these only did he undertake the work and lay down the ransome-money for it is not rational to suppose that the designe of Father and Son being to saâ—e actually these gifted ones Christ would shed his blood for others who were not given to him and who should receive no salvation by his blood for cui bono what could be the designe of Father and Son in this The matter goeth not so in humane transactions where the price is considerable Now that the Scripture mentioneth some given to Christ and that in distinction from others is clear Ioh. 17 2. that he should give eternal life to as many as thou hast given him So vers 12. Those that thou gavest me I have keept and none of them are lâ—st c. So Ioh. 6 37. All that the Father hath given me shall come unto me vers 30. And this is the Fathers will that hath sent me that of all which he hath given me I should lose nothing Ioh. 17 9. I pray for them I pray not for the world but for them which thou hast given me for they are thine 10. And all thine are mine and mine are thine and I am glorified in them 11. Father keep through thine own name those whom thou hast given me 24. Father I will that they also whom thou hast given me be with me where I am c. Whence we see tâ—at Christ had no charge of the rest was under no tye to save them nor would he so much as pray for them but as for the given ones Ioh. 10. called his sheep for these he laid downe his life and prayed and for these was he to give an account nay which is more these had a special Interest in God's heart and affection were thereupon given to Christ. They were the Father's and given of the Father to tâ—e Son and so fully discriminated from all the rest and both Father and Son stand engadged to carry these thorow unto salvation all which considered it is most plaine that the Redemption was Particular and Actual conforme to the Undertaking and Transaction 15. Nay 4. If we will consider the fountaine love from whence the sending of Christ came we will see how unreasonable it is to imagine an Universal meer Possible Redemption as the proper end and effect of Christs death and merites It is said Ioh. 9 16. A place which our Universalists look upon as most favourable for them that God so loved the world that he gave his only begotten Son that all beleevers in him might have eternal life This love is held forth as unparallelable a love greater than which cannot be conceived and a a love demonstrated by the greatest effect imaginable sending and giving his only begotten to give his life a râ—nsoâ—e and to die for sinners and it must be contrary to all reason to imagine that all this was to procure a Redemption by which it was possible that not one man should be Actually Redeemed Christ himself saith Ioh. 15 13. greater love hath no man than this that a man lay down his life for his friends See also Rom. 5.8 And shall we think
giveth life unto the world not such a life sure as may never quicken any Upon Christ's death doth the Apostle inferre Rom. 8 32. that the Elect shall have all things and vers 33 34 35. that they are free from all Accusations or any Hazard there from being justified and having Christs Death Resurrection and Intercession to secure them at all hands thereupon they have assurance that nothing shall separate them from the love of God Act. 20 28. Christ hath purchased a Church with his own blood The whole world is not this Church nor is this purchase an uncertane may be And all this Real and Certaine Effect of Christ's death was foretold by Daniel Chap 9 24 to finish the transgression and to make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousness c. And who can imagine that this is Universal or Uncerâ—ane 18. If we will 7. Consider some other Ends of the death of Christ which the Scripture pointeth forth which are not to be found among Heathens or any except the few Chosen ones Ordained to life we shall see how unreasonable this Quaker is Gal. 4 5. Christ died to redeem them that were under the Law that we might receive the adoption of sones Was this end and fruit left at an Uncertanty Shall we think that Christ might have died and yet not one man receive this Adoption Was this Adoption purchased upon an uncertain condition Or was this purchased equally for all Then such as received it might have thanked their owne well natured Free will upon that account But let us consider some other fruits Gal. 1 4. who gave himself for our sins that he might deliver us from this present evil world So 1 Pet. 2 24. He bear our sins in his own body on the tree but for what end That we being dead to sin should live unto righteousness Chap. 3 18. Christ suffered for sins the just for the unjust To what end and purpose To bring us to God Heb. 10 10. by the which will we are sanctified How came this to passe Through the offering of the body of Iesus Christ once for all So he suffered without the gate that he might sanctify the people Chap. 13 12. Revel 1 5 6. he loved us and washed us from our sins in his owne blood But was this all No it is added And hath made us Kings and Priests unto God and his Father So Ch. 5 9 10. thou wast slain and hast redeemed us to God by thy blood and what more And hast made us unto our God Kings and Priests c. So 2 Cor. 5 15 He died for all But for what end and purpose That they which live should not henceforth live unto themselves but unto him which died for them and rose againe See Col. 1 22. These and the like passages do clearly pointe forth a special end of Christ's Death which was designed both by the Father that sent him and by himself and shall we suppose that this great and chiefe designe was made to hang upon the lubrick and uncertain will of man Shall Christ be beholden to mans good will for the purchase he made at so dear a rate If not why are not all these ends attained in all for whom he died Did Christ fail in laying down the Ransome Or doth not the Father keep condition Who can say either of these Then surely there can be no reason to say that Christ made an uncertain bargan and purchased only a Possibility of these fruites which he knew not if ever he should attaine in any one Nor to say that he died for all 19. Let us further 8. take notice That for whom Christ died he died to take away their sins And that so as they may be fully Pardoned never brought on reckoning againe that is that they be Remitted and Pardoned and that the poor sinner may not suffer therefore This sure must be the import of that prayer forgive us our trespasses If then Christ by his death hath taken away sin and purged it away making satisfaction to justice therefore how can we think that justice can punish the sinner in hell fire for these same sinns But let us see what the Scripture saith 1 Ioh. 3 5. he was manifested to take away our sins Ephes. 1 7. we have redemption in his blood what redemption foâ—giveness of sins according to the riches of his grace So likewise Col. 1 14. Now when sinnes are thus taken away they are blotted ouâ— and not remembered Esai 43 25. Ier. 31 34. Heb. 8 12. Yea they are blotted out as a cloud and as a thick cloud Esai 44 22. So they are said to be subdued casten into the depths of the sea Mica 7 19. Shall we now say that Christ hath died to purchase this Redemption the Forgiveness and blotting out as a thick cloud and casting into the depths of the sea of sin and yet multitudes of those for whom this was purchased and that by the blood of God should never obtaine this benefite but have all their sins charged upon their owne score This so pincheth the Adversaries that the best evasion they can fall upon is to say that none shall have Original sin charged upon them But the Scripture no where estricteth this Remission to that sin only Others therefore say That no sin now shall be charged upon any but the sin of Unbeleef Then Iudas doth not suffer to day for betraying his master was it for this sin only that the Old World was drowned or that the Cities of Sodom are suffering the vengeance of eternal fire Iude seemeth to say some other thing vers 7. so are there other sins there reckoned up vers 8 9 10 11 12. to which is reserved the blakness of darkness for ever vers 13. But some say that these are all but pardoned upon condition Then the Redemption is neither Actual and Real nor Compleat but a poor May be and a may be may not be and how can such sins be said to be forgiven or blotted out and casten behinde God's back and into the depths of the sea Did Christ know whether or not this condition would be performed If not then He is not the omniscient God If he knew that it would not be performed by the greatest part how can we imagine that he would notwithstanding lay downe his life to purchase a Remission for them And how can we think that He should purchase a Pardon to all and let the event hang upon the pendulous tottering will of a sinfull creature But as to that condition we shall 20. Propose 9. this consideration The not performance of that Condition was no doubt a sin and if Christ died for all the sinnes of the world he died for that too And if he died for that too that is taken out of the way or there must be another condition imagined upon performance of which that is to be taken out of
others who performe not the condition and so obtaine nothing but to Ourselves only who make ourselves to differ and so may we sing praises to ourselve and put the crown upon our owne heads and give no song of praise to the Redeemer but what such as go to hell are bound to give contrary to all Christian Religion If Christ hath purchased this Condition then iâ— is done either Absolutly or Conditionally If Aâ—soâ—utely tâ—an all shall Absolutely have it if Conditionally we enquire what is the Condition And whatever it be we may move the same questions concerning it 5. By this meanes the act should creat â—ts owne object for Faith in the death of Christ is ordinarily given as the Condâ—tâ—on and this faith maketh the death of Christ valide which otherwayes would not be 6. This maketh all the vertue of Christs death to depend upon mans act so that if man will all shall be saved if not no man shall be saved notwithstanding that Christ died for them 7. This makes Christ but at most a half Mediator doing one part of the work and man coming in to compleete it must be the other half mediator and so at least must have the halfe of the Praise 8. where saith â—he Scripture that if we beleeve Christ died for us or that Christ died for all or for any Conditionally It is true some of the effects of Christ's death are bestowed conditionally â—aking the word conditionally not properly as it the performance of that condition did in proper law â—ense procure a right to these mercies for through the merites of Châ—ist's blood have we a right properly to alâ— but improperly as denoteing nothing but the Methode and way of Goâ—'s bestowing the blessings purchaâ—ed fiâ—st this and thâ—n upon the souls acting oâ— that another as for examâ—le fiâ—st faith then upon the souls acting oâ— Faith Iustâ—fication then Saâ—ctification c. and upon the souls acting of Sanctification Gloâ—ification but the deâ—th of Christ cannot therefore be called Conditional more than thâ— will or purpose of God can be called conditional because some of the things willed may depend â—pon other as upon a condition 9 Then by performing thâ— Condition man should â—rocure to himself a Legal Right and Title not only to the dâ—aâ—h of Christ buâ—â—o Iustification Adoption Sanctification yea and to Glorification yea and that a more near and effectual Title and right than what was had by Christ's death for the Title had by Christ's death if it can be called a Title was far Remote Common to such as shall never have any pâ—ofiâ—e by it but the other is Câ—rtain Particular Proxime and giveth possession jus in re 10. Then Christ's blood as shed upon the crosse was but a Potential thing hâ—ving no power or vertue in it self to redeem any it was but a poor Potential price and all its vertue of actual purchasing and procureing is from mans performing the Condition this and this only giveth it Power and Efficacy and so Christ is beholden to man for giving vertue unto his Blood and making it effectual which before was a dead ineffectual thing Then let any judge who should have the greatest share of the glory of Redemption Man or Christ 11. was Christ's death Absolute in no respect or was it as to some things I mean belonging to Grace and Glory Absolute if in nothing then Man must certanely have a great share of the glory if it was Absolute as to any thing what was that and why was it more Absolute as to that than as to other things And why should it then be simply and without limitation said that Christ died for all Conditionally 12. what will this Quaker say as to infants did Christ die for them Conditionally But he must say that Christ died not for them at all because they have no sin where is then his Universal Redemption Infants sure make a great part of mankinde and therefore the Redemption from whâ—ch they are excluded and of which they have no need can not be called Universal 32. For Further confirmation of our 19. Argument and confutation of our Adversaries position we adde 21 That Christ Iesus is heard of the Father in all that he asketh Psal. 2 8. Ioh. 11 41 42. and as an High Prist he entred into heaven Hâ—b 9 11.12 â—ow to appear in the presence of God for us vers 24 to prepare a plaâ—â— Iob. 14 2. to act the part of an Advocat inteâ—ceding with the Father in the behalfe of all such for whom he died 1 Ioh. 2 1 2 If then Christ whom his Father heareth alwayes intercedeth in the behalfe all these for whom he died either he did not die for all or all must certainly be saved That Christ's Intercession and Death are so the same persons will be and must be denyed by our Adversaries But to us it is most manifest from these grounds 1. To Inteâ—cede and pray are as Essential and Necessary Acts of the Priestly office as to offer sacrifice and the Apostle Heb. 9 cleareth up how Christ did in truth what the High priest among the Jewes did in the type for as the High priest alone went once every yeer into the second tabernacle or holy of holies notwithout blood which he offered for himself and the errours of the people vers 7. So Christ being come an High priest of good things to come by a greater and more perfect tabernacle by his owne blood he entered in once into the holy place having obtained eternal Redâ—mption vers 12. Hence he is said to Live for ever to make Intercession for us Heb. 7 25. and he is an Advocat with the Father 1 Ioh. 2 1 Hence then it is manifest that Christ must Intercede for such as he did Offer up himself for or he shall not be a Perfect and Compleet High Priest or not faithfull to performe all the Oâ—fices of the High Priest neither of which can be said 2. The ground of his Intercession is held forth to be his Oblation as the High Priest went into the holy of holies with the blood of the sacrifices which he had offered so Christ entered into the holy place having first obtained by the sacrifice of himself an Eternal Redemption Heb. 9 12. So he is an Advocate with the Father being first a Propitiation for sinnes 1 Ioh. 2 1 2 3. Both his Death Intercession make up one Compleet Medium and are intended and designed as one Medium for the end designed viz the bringing of many sones unto glory saving to the uttermost all that come to God through him c. 4. How unreasonable is it to think that Christ would refuise to Pray for such whom he loved so dearly as to lay down his life for yet he saith expresly thâ—t he prayeth not for the world but for others distinguished from the world Ioh. â—7 9. 5. As His Death was for such as the Father had given him as we saw above so his
These sound ill to Christian ears 44. So 33. we may thus reason Either Christ's Redemption is Conditional and Universal as to the Price laid down and Satisfaction made or as to the Application and Actual bestowing of the benefites purchased But neither can be said to the advantage of the Adversaries cause for if the last be said we willingly grant that some of the benefites as Justification Adoption and actuall Glorification are conferred in a manner conditionally but some as faith and the New heart are given absolutely and this cannot help the Adversaries cause for they will not say that either all have faith bestowed upon them or that all are by believing Justified and Adopted c. and so this is not Universall and if the first be said to wit That Christ laid down his life Conditionally it must be said that Christ did not lay down his life Absolutely but upon some condition and what can that Condition be upon which the death of Christ was suspended If it be said that the faith of those to whom it was to be preached was the condition then it must be said that Christ did not die untill these beleeved or that his death was no satisfaction or price untill they actually beleeved and then the Father could not be well pleased with the price as a satisfaction until mens Faith came to make it an Actual price which is both absurd and contrary to Scripture If it be said That Christ did absolutely lay down his life a satisfactory Ransom and that for all yet so as none that would not fulfill the condition should be redeemed I Answer If it was an Absolute satisfactory Ransome and accepted as such something must have been purchased thereby and all behoved actually and really to be delivered from the Law and from the curse or from something by vertue of that Absolute Price and they could not be made to pay over againe what was payed by the price of his blood for Justice could not call for two satisfactions And if all were upon this Absolute Price payed Redeemed from the Law the Curse and the Sentence of the first Covenant no man shall now die for that broken Covenant If it be said No man was Absolutely delivered even from that but only Conditionally I Ans. How then was it an Absolute Price Or what was purchased thereby If it be said That a possibility of Freedom was absolutely purchased Ans. This was rejected above and the Scripture inferreth Actual Redemption from Christs purchase He shall justifie many for he shall bear their iniquities Esai 53 11. which saith That all whose iniquities he did bear shall be Actually and Really Justified by him and not have a meer Possibility of justification 45 Further 34. We may thus argue If Christ died for all and every one He either died for all Absolutely or Conditionally The first cannot be said for the reasons already adduced militate against that Nor can it be said that He died for all Conditionally for then either he died to purchase Life and Salvation to all upon condition of their performance of something proposed as a Condition or to purchase salvation and all the meanes thereunto or conditions thereof Conditionally But neither of these can be said Therefore c. The major is clear from this that the enumeration is full and no other way can this Conditional Redemption be conceived or explained The minor may be thus confirmed The first way cannot be said to wit that life and salvation was purchased to all upon a condition to be by them performed that is upon Condition of their believing for either this Condition is in the power of every son of Adam or not if it be not in their power as all but Pelagians will confess then this Redemption is no Redemption for a Redemption of Captives upon a condition impossible to them is as good as no Redemption Nor can the last way be said to wit that Redemption and all the Conditions and Means thereof were Conditionally purchased for what can be assigned as the Condition of these Conditions And though there were a Condition of the Lords working of faith assigned which yet we finde not in Scripture yet that would not help the matter for that Condition of faith would it self be a mean to salvation and so purchased Conditionally upon another Condition and that other Condition must be purchased upon another Condition and so in infinitum which is absurd 46. As also 35. this is considerable That the asserting of Universal Redemption goeth not alone but there are several other Universalities also affirmed and maintained either as Consequences or Concomitants or Grounds thereof which the Scripture knoweth not such as these 1. An Universal Love and Philanthropie towards all and every one without any difference which they lay down as the ground of the Sending of Christ to die for all indiscriminatly 2. An Universal Will in God to save all which they call an Antecedent Will and hold forth as a Velleity or a wish and desire that all might be saved as if God could not effectuat whatever he desired or could have a velleity towards any thing which either he could not or would not effectuat 3. An Universal Predestination conditional which expression Amerald used untill the Synods in France did disswad him therefrom 4. An Universal gift of all to Christ or an Universal gift of Christ to all that is a Will and purpose that Christ should lay down his life for all and Redeem all at least Conditionally 5. An Universal Justification conditional And why not also an Universal Salvation conditional 6. An Universal Covenant of grace made with all mankinde in Adam wherein is a free universal deed of gift of Christ first and of Pardon Spirit and Glory in and by him to all Mankinde without exception upon condition of acceptance as also an offer of Faith Repentance Conversion with all the conâ—equâ—nces thereof 7. An Universal will in God to call into this Covenant and unto the Participation of the benefites thâ—reof all and every man 8. An Universal execution of this will or promulgation of this Gospel or New Covenant unto all and every one by common favours and benefites bestowed or all whereby all are called to believe in a mercâ—ful pardoning God and all have abundance oâ— Mercies and Meanes of Recovery and of life for the Lord now governeth the world only on termes of grace 9. Upon this followeth an Universal Command to all men to use ceâ—taine duties and meanes for their Recovery by Faith and Repâ—nâ—ance 10. An Universal pardon of the first Sin so far at least that no man shall perish for the meer Original sin of Nature alone unless he adde the rejection of grace 11 Hence followeth an Universal Judgment and Sentence on all in the great day only according as they have performed the new Gospel conditions 12. Some also adde an â—niversal Subjective Grace whereby all are enabled to performe the conditions of
Yet as the Apostle sayeth concerning God's faithfulness Rom. 3 3 4. for what if some did not beleeve shall their unbeleef make the faith of God of none effect God forbid yea let God be true and every man a liar so say I what if some do not beleeve shall their unbeleefe make the unchangeable Purposes and Intentions of God of none effect No let God be Unchangeable and every man a Changeling and as for Ioh. 3 16. On which our Adversaries build much though this Quaker hath not the wit to improve what they have said the meaning of the place is directly against them for the words run thus in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. for God so loved the world that he gave his only begotten Son that all beleeving or all beleevers or every one that beleeveth in him might nâ—t perish but have everlasting life So that his death here is manifestly restricked unto Beleevers and if our Adversaries shall prove that either all are or shall be Beleevers we shall easily grant without disput that Christ died for them all And this is further manifest from the preceeding verse unto which this is subjoyned as a Confirmation and connected by the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for there Christ had said that all and every beleever in him should not perish but have everlasting life and vers 14. as Moses lifted up the serpent in the wilderness even so must the son of man be lifted up now lest Nicodemus should suppose that because Christ had made mention of the brazen serpent which Moses lifted up in the wilderness the benefite of which was peculiar to the Jewes that therefore the benefite of Christ's death should reâ—ound only to the advantage of the beleeving Jewes our Lord sheweth in the proof vers 16. the large extension of the death of Christ to wit that God sent not his Son for the Jewes only but for the Gentiles also whom the Jewes looked upon as devouted to destruction and said that they should all be destroâ—ed in the dayes of the Messiah and whom they ordinarily stiled the Nations of the world as is observed by such as are versed in the writings of the Rabbines and in the Talmuds To rectifie therefore this mistake Christ tels Nicodemus one of the Jewes Rulers and Rabbies that God so loved the world that is the Gentiles whom they called the Nations of the world that he gave his only begotten son that all beleevers even among them should not perish and in the next vers addeth moreover for God sent not his son into the word to condemne the world that is the Gentiles as they foolishly imagined but that the world through him might be saved See Ioh. 6 v. 33 51. 2 Cor. 5 v. 19. Ioh. 4 v. 42. 12 vers 47. 60. He proceedeth § 8 and bringeth another proof from Heb. 2 9. where it is said that Iesus by the grace of God should taste death for every man And thence he inferreth that if he tasted death for all then there were none for whom he did not taste death therefore there is none that may not partake of the benefite of his death Ans. 1. That for every man in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by an enallage for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all and this tasting of death was no other then dying as Mat. 16 28. Mark 9 1. Luk. 9 27. Ioh. 8.52 Shall we now think that Christ died for all and every man that is in their roome and stead as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth Philemâ— 13 2 Cor. 15 20. and alwayes in profane Authors when mention is made of one dying for another and frequently also in the 70. version as when David wished to have died for Absolom and one King is said to have reigned in the stead and place of another and yet that many of these same men shall die for themselves and suffer in their own persons what Christ suffered for them This is the import of this mans glosse Nay when Christ by his death in the room of all every man did procure no more than that they might partake of the benefite of his death it might so have come to passe that not one of all these all and every one should ever have reaped any good of his death 2. What we are to look upon as the proper import of this and the like Universal terme we have showne above And the Apostle here writing unto the Hebrewes who as was said fondly conceited that salvation belonged to them alone and that the Gentiles should reap no benefite of the Messiah had ground to use the same that they might see the Messiah was not for them alone 3. What these all are for whom Christ tasted death the text clearly sheweth when they are called Sones who must be brought to glory and not have a meer may be of salvation and of whose salvation Christ is peculiar Captane vers 10 the Sanctified who are all of one with the Sanctifier and his Brethren vers 11 12 17. that belong to his Church vers 12. The Children which God had given him vers 13. who were to be dilivered vers 15. did belong to the seed of Abraham vers 16. and for whose sins he made reconciliation vers 17. whom he succoureth in temptation vers 18. If this context do not sufficiently confute this conceite we need regaird the Scriptures no more 61. He addeth Ioh. 3 17. 12 47. And then tels us that by our doctrine Christ should rather be said to have come to condemne the world for if he came not to bring salvation to the most part of the world but to augment their comdemnation he came of purpose not to save but to condemne the world Ans. Prejudice hath so far blinded this mans eyes that he seeth not the beame in his owne eye He observeth not that by his owne opinion this may be more truely said of Christ viz that he came to Condemne the world and the whole world than of ours for by his opinion not one man might have been saved because Christ only procured a meer Possibility and no Certanty for any one man as he supposeth and can he be so blinde as not to see that this is worse than to say that Châ—ist shall certanely save some though the greatest part shall perish 2. was not Christ set for the fall of many Luk. 2 34. and for a stumbling block Esai 8 14 15. Rom. 9 33. 1 Pet. 2 7. Esai 28 26. Sayeth not Christ himself Ioh. 9 39 for judgment I am come into this world that they which see might be made blinde See also Ioh. 15 22 24. But 3. Our answere is this that Christ came indeed to save the World that is his People scattered up and down the world and especially among the Gentiles whom the Iewes looked upon as was said lately as the Nations of the Gentiles who were to be destroyed at the coming
very account as is to be seen within two lines afâ—er this where he would have his Reader beleeve that we say that God doth necessarily impell men to sin which is a manifest untruth 9. In this case what becometh of God's wil intention to save all if he say These are excepted He must prove this restriction withal deny his Universality If he say the will to save all is antecedent but tâ—is will is consequent as do Pelag. Iesuits and Arminians he must then say that Gods will is really alterable and altered and so make God like unto mutable man neither wife enough to foresee what will be nor powerful enough to do what he willeth or effectuat what he intendeth let him and his Patrons see to this 7. To this purpose he applyeth that place already cited Rom. 1. but as we said we finde not the sin for which the Lord gave them up to a reprobat minde called a Despiseing or not receiving of the offer of the Gospel or not improving of the day of Visitation but they were other sins against the Light of Nature And if this man take the Light of Nature for the Gospel as it may be we shall finde in due time that he doth we may know what is the Quakers Gospel To prove that some may outlive this day he adduceth the instance of Esau Heb. 12 16 17. and the lamentation of Christ over Ierusalem Luk. 19 42. But not to fall upon the business yet nor examine his gâ—ounds which he prosecuteth more fully afterward I would only ask what this can prove concerning a day of Visitation granted to all and every perâ—on Heathen Barbarian that never heard of the promise of the Messiah nor of his coming in the flesh and of salvation through Him will he say that all the posterity of Esau had as faire an offer of the Inheritance as he had himself and that all the Iewes these sixteen hundered yeers have had as faire a day of Visitation as they had concerning whom Christ taketh up that lamentation â—f not where is the truth of his Proposition The Apostle tels us Rom. 11. that the natural branches were broken off because of unbeleef and cast away vers 15 17 19 20 21. c. And that was not meant only of that generation for he tels us vers 25. that blindness is happened to Israel until the fulness of the Gentiles be come in and as yet concerning the Gospel they are enemies for the deliverer is not yet come out of Zion to turne away ungodliness from Iacob vers 26. Esai 59 20. They lye yet under their own doom which their Forefathers pronunced with their own mouth when they said His bloud be upon us and upon our children and under that wrath which came upon them to the uttermost 1 Thes. 2 v. 16. Have all their posterity had as a faire a day of Visitation or any thing like it as their Forefathers had before that Paul Barnabas said unto them Act 13 46. It was necessary that the word of God should first be spoken unto you but seing ye put it from you and judge yourselves unworthy of eternal life Lo we turn to the Gentiles No I suppose not what will he then do with his false proposition 8. This is all which he giveth as an Explication of his Proposition and there are two maine things which called for some Explication and which he hath left untouched The one thing is what is the nature of this Visitation Or what is that dispensation of God towards Heathens who are not within the visible Church nor never heard a distinct sound of the Gospel or of a crucified Christ the Captaine of Salvation and the only Peace maker that can passe under the name of a day of Visitation That we might know whether it be of one and the same kinde which is granted Both to those that are within the Church and to those that are without And if not what is the difference For it would seem reasonable to say that God requireth something more of those that are within the Church in order to salvation than of such as are without it and whether faith in a crucified Christ can be required of such as never heard of Him The other thing is what is the meaning of that Salvation is possible What Possibility is this which he meaneth or in what respects is it said to be Possibâ—e Is his meaning that it is possible through God's grace No for then it should be possible so long as they live For if God would give them grace they should be saved His meaning then must be that God hath laid it downe at all mens door and they have all sufficient Power to accept of the Conditions or do what is requisite for salvation if they will without any câ—ncurrence of divine grace or any new supply And that this is really his true meaning we shall see when we come to examine his grounds 9. As for the truth which we maintaine it is to be seen in our Confession of faith Chap. 1. § 1. Although the light of Nature and the works of Creation and Providence do so far manifest the Goodness Wisdom and Power of God as to leave men unexcusable Rom. 2 14 15. and 1 19 20 Psal. 19 1 2 3. Rom. 1 22. with Chap 2 1. yet they are not sufficient to give that knowledge of God and of his Will which is necessary unto Salvation 1 Cor. 1 11. 2 13 14. therefore it pleased the Lord at sundry times and in diverse manners to reveal himself and to declare that his will unto his Church Heb. 1 1. and afterwards for the better preserving and propagating of the Truth and for the more sure establishment and comfort of the Church against the Corruption of the flesh and the malice of Satan and of the world to commit the saâ—â—e wholly unto writing Prov. 22 19 20.21 Luk. 1 2 4. Rom. 15 4. Mat. 4 vers 4 7 10. Esai 8 v. 19 22. which maketh the holy Scripture to be most necessary 1 Tim. 3 15. those former wayes of God's revealing his Will unto his people being now ceased Heb. 1 1 2. 2 Pet. 2 19. And in the larger Catechisme quaest 60. Can they who have never heard the Gospel and so know not Iesus Christ nor believe in him be saved by their living according to the light of nature Ans. They who have never heard the Gospel Rom. 10 14. know not Iesus Christ 2 Thes 1 8 9. Ephes. 2 12. Ioh. 1 vers 10 11 12. and beleeve not in Him cannot be saved Ioh. 8 24. Mark 16 16. be they never so diligent to frame their lives according to the light of Nature 1 Cor. 1 20 24. or the Law of that Religion which they profess Ioh. 4 vers 22. Rom. 9 31 32. Phil. 3 4 9. Neither is there salvation in any other but in Christ alone Act. 4 12. who is the Saviour only of his
and consequently it is no part of the image of God in man 3. How can the man not be denominated from this seed and accounted an holy man upon the account thereof seing he called it before a Spiritual Principle and Organ and the Vehicle of God and that wherein God dwelleth and from which God and Christ cannot be separated And a divine and glorious life Shall a man have a Spiritual Principle of holiness in him and a divine Life and yet not be accounted a spiritual and holy man Nay shall a man have Christ in him dwelling and abideing in him yet not be called an holy man Shall a man have God dwelling in him as Christ had though not in that measure and yet not be accounted a spiritual holy man 4. The Scripture acquanteth us with no Seed or Principle of a spiritual life communicated to every man by his Birth or Conception nor to any but in Regeneration when they are borne againe not of bloud nor of the will of the flesh nor of the will of man but of God Ioh. 1 13. And these are they who receive Christ offered in the Gospel and by beleeving on his name receive power to become the Sons of God vers 12. for that which is borne of the flesh is flesh and that which is born of the Spirit is Spirit Ioh. 3 6. This being so we passe his comparison and that which he addeth as being founded thereupon all being grounded upon a fundamental errour his reasons for which are afterward to be examined 14. In the fourth place § 15. he saith That hereby they do not derogate from the Sacrifice and propitiation of Christ. But how is this imaginable seing this Seed which is born with every man will sufficiently save them if they will but suffer it to work in them so that there is no necessity for a man once to hear the name of Christ named in reference to Salvation And what improvement doth or can this Seed or Light in Heathens that never heard of Christ make of the Sacrifice of Christ We are told that Christ the true Messias by his knowledge that is by the knowledge of him as making his soul an offering for sin and as bearing their iniquities should justifie many Esai 53 10 11. And further we heard before how this Man joyneth with Socinians in denying the Deity and Incarnation of the Son of God and how having done this he can plead for or maintaine Christ's Sacrifice and Propitiation is intelligible only to Quakers who can as they pretend understand unintelligible things But let us heare how he vindicateth himself and the rest from this imputation He saith They beleeve all that is written of Christ's Conception Birth Life Miracles Death Resurrection and Ascension to be true And what then Socinians will say the same and yet are no friends to Christ's Sacrifice and Propitiation Do you beleeve that that body which was crucified at Jerusalem rose again and is now in glory Speak your minde here if you dar that that Body was personally united to the Godhead we think saith he further all to whom these things are revealed are bound to beleeve them But what will the beliefe of them signifie seing the devil believeth them to be true Yea saith he we think incredulity here damnable And why so Because that divine seed would incline all to believe for it assenteth to all truth that is declared But all this being but an historical faith can effectuate no salvation Hath the devil who is no stranger to this historical faith this divine Seed in him also inclineing him to beleeve this truth If not then this divine seed is not requisite unto this Faith if yea then God and Christ dwelleth in the devil and he is partaker of a glorious and divine life for this and more was said above of this seed as we heard 15. We hear nothing yet said for the Sacrifice and Propitiation of Christ Therefore he addeth that they firmly beleeve that Christs coming was necessary that by his death and passion he might offer himself a sacrifice to God for our sinnes and who ever obtaine remission of sins it is by vertue of his Satisfactory sacrifice These are faire words but containe nothing that can satisfie any understanding person for the Socinians themselves will say as much as may be seen in Hoornb Socinianismi Confut. lib. 3. Cap. 1. Pag. 490.491 Doth he say that the Quakers grant that Christs sufferings were a proper punishment suffered by Him as a cautioner in the room and stead of any sinner and that thereby He did truely and properly make satisfaction to the justice of Goâ— for the sinnes of his people and so purchase unto them Grace and Glory Remission of sins having pacified God and reconciled him unto them by a true and proper sacrifice and so properly and truely did redeem his people As the Socinians make Christ only a Metaphorical God in respect of his Office so they ascribe to him a Metaphorical Redemption and Satisfaction And if this patron of the Quakers can say no more on their behalfe it is too too manifest how small account they have of the Sacrifice and Propitiation of Christ. And what if all this be meant of the Christ within them 16. Yet he would make us beleeve that they magnifie and exalt Christ's propitiation above what we do we beleeve saith he that as all men were made partakers of the evil fâ—uits of Adam's fall though thousands never heard of him so many may feel the vertue of this divine seed and by it be turned from evil to good albeit thâ—y be utterly ignorant of Christ by whose obedience and suffering they obtaine this benefite Ans. 1. All men are actually made partakers of the evil fruits of Adam's fall so soon as they have a being because this is propagat by nature all mankinde being in Adam as their head and root But grace is not propagat by nature Had Adam this seed in him after he fell and before the promise of the seed of the woman was made to him Then he lost it not by the fall but by the fall sure he lost all inclination to spiritual good If he represented all Mankinde in the New Covenant of grace as he did in the Old Covenant of works then as his fall did redound in the one to the actual condemnation of his posterity so should his faith for we charitably suppose he was a beleever redound in the other to the actual salvation of all of what necessity then should the sacrifice of Christ be 2. All were partakers of the evil fruits of Adam's fall actually and not potentially only for there is none that escapeth but the feeling of the vertue of this divine seed is but a possibility so that notwithstanding this divine seed be said to be in all yet it might so fall out that not one should be saved for to have a power only to feel this seed importeth no actual
sucked this mans brests And as Pelagius would acknowledge no necessity of grace to help us to will and to do or to cause us will and do beside this Possibility or illumination of the minde So this Quaker restricketh all the grace of God unto the stirring up of the Light Saith he any thing of Grace causing the Man to consent Or taking away that resistance No Pelagians Arminians Socinians and Iesuites are dearer friends to him than that he should put any dishonour on their Diana Free will 25. Having thus traversed this mans explication of that Universal Grace Light or Seed which he asserteth and having traced him to his denne We come to examine his grounds for this wilde Assertion held forth § 21. Pag. 98. c. He first adduceth Ioh 1 ver 9. That was the true light which lighteth every man that cometh into the world And this he saith some call the Quakers text but I would rather call it their stumbling block and neck-break because it is a passage which they do wrest as they do also other Scriptures unto their owne destruction as Peter speaketh of some in his dayes 2 Pet. 3 16. Concerning these words of Iohn it would be noticed 1. Some joyn these words which we have rendered that cometh into the world not with every man as in our translation but with the word light rendering the words thus that true light which lighteth man was coming into the world according to the like phrases Mat. 10 32. Luk. 5 16. 15 1. Act. 8 28. Not as if the meaning were that Christ did enlighten every man by coming into the world as if he did not enlighten them before But this they give to be the meaning that Iohn hereby is pointing forth the incarnation of the word showing that the light the true light which lighteneth every man did come into the world and why we may not thus take the words rather than as they are commonly rendered I do not yet see any cogent reason 2. As to this illumination which this light communicateth when it is said to enlighten it is not one and the same way understood by all Some take it to be understood of the common light of nature whereof all are in one measure or other partakers So Calvin Musculus and others on the place and among the Ancients Cyrillus lib. 1. in Ioan. Cap. 9. The Socinians bend all their strength against this exposition because they will not acknowledg this Light Life and Word to be the true living God equal with the Father in power and glory And with these Socinians this Quaker joyneth in his opposition to this sense Others mean hereby Spiritual Illumination by true and saving grace but yet do not say that this is actually communicated to every man but that the meaning is all that are spiritually illuminated have this Illumination from that Light And this way Augustine of old and others of late interpret the words explaining it by this simile a School-master may be said to reach all the children of such a place though all every one without exception are not taught by him because all that are taught in that place are taught by him alone But why both may not be here included I see not this serving the more to set forth the excellency of Christ yea and his Godhead which Iohn principally here intendeth as is apparent from almost every verse from the beginning where he is spoken of whatever the Antichristian Socinians invent and say to the contrary And this being true that Jesus Christ the Word and the Light and the Life here spoken of is true God vers 1. and the creator of all things vers 3. it cannot be denyed that he is the Author of all that light wherewith men are enlightened and that even the light of Nature and Reason is from Him who is the fountaine of all Light and Life Nor must we therefore say that the Spiritual light is as common as the Natural Nor is the intendment of the Euangelist here to assert this because he had said vers 7. that Iohn Baptist came to bear witness of this Light that all men through him might beleeve pointing out that the way of partaking of the spiritual light and life which Christ as a fountaine communicateth was by faith and it is notoure enough that all men have not Faith and therefore all men are not partakers of this Illumination And further Iohn tels us afterward vers 10. that the world knew not Christ And yet all that are spiritually illuminated and have gotten an understanding from Christ know him that is true are in him that is true even in his Son Iesus Christ. This is the true God eternal life 1 Ioh. 5 20. And vers 11. that Christ came unto his owne his owne received him not But certain it is that all who are spiritually illuminated receive Christ They who have the eyes of their understandings enlightened have the Spirit of Wisdom Revelation in the knowledge of Christ cannot but imbrace him Nay the whole Scripture confirmeth this And if it be enquired why is it then said that He enlighteneth every man I Answere To shew the enlargement of the object of this rich favour bestowed by Christ beyond what light Iohn held forth who in his witnessing ministrie was restricted unto Iudea and further seing it is said of Iohn that he came to bear witness of the Light that all men through him might beleeve when yet Iohn did bear witness unto a very small part of all men We see no reason why the every man mentioned vers 9. should be understood so universally except with this restriction every man that beleeveth But mainely it is said that this Light doth thus Spiritually enlighten every man because it is he alone that hath enlightened in all ages and under all dispeâ—sations of the Covenant both before and after the Law and now all Nations without such distinction or discrimination as was under the Law Finally if all and every man be Spiritually Illuminated by Christ all and every man must be saved for this Spiritual Illumination is wrought by the indwelling Spirit which is not given to all but to Christs peculiar ones Rom. 8 9. And the Scripture tels us of many whose understandings are darkened Ephes. 4 18. who are of night and of darkness 1 Thes. 5 5. and under the power of darkness Col. 1 13. are in darkness and abideth in darkness and walke in darkness Ioh. 8 12. 12 35 46. 1 Thes. 5 4 1 Ioh. 1 6. 2 9 11. 1 Pet. 2 9. Act. 26 18. Luk. 1 79. Rom. 2 19. And who can think that these and such like expressions can be used of those whom Christ doth enlighten with Grace and Spirituall Illumination 26. Hence it appeareth that however we take these words they can afford no countenance unto the Quakers Imagination for though it be true that all men are enlightened one way
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
is in Christ which is able to overcome and eradicat the evil seed Ans. 1. The Redemption made by Christ on the crosse and by his obedience and sufferings we cheerfully acknowledge But that it was a Redemption made for allâ— we abundantly disproved above Chap. VIII 2. That there was any such Power Grace or Vertue of the Spirit of life purchased hereby and granted to all is false and abundantly above disproved likewise See Chap. X. 3. To imagine that every son of Adam hath power granted to him to subdue and root out natural corruption is but pure Pelagianisme Arminianisme Iesuitisme but not the truth revealed to us in the word of God is to wedge warr against thâ— pure grace of God and the free operations thereof to set the crown of salvation upon the head of the creature all which we made manifest above at several occasions 12. What is the Second Redemption that is inseparable from the other It is that sayes he which Christ worketh in us And what is that It is that sayes he further whereby we possesse and know that that pure and perfect redemption is in us purifieing us delivering us from the power of corruption and bringing into favour union and familiarity with God Answ. 1. That the Lord Jesus Redeemeth by Power through his Spirit from sin and corruption all such as he hath Redeemed by Price from Law and justice we willingly grant But how can he say that these two are inseparable seing then they must be of equal extent and so as the first Redemption was in his judgment for all and every man the second must extend to all and every man and so all and every man must be delivered from the power of corruption and consequently must be saved Againe how can he say this who pleadeth afterward for the Apostasie of the Saints But 2. This purifying and delivering from corruption as would appear by his words is not wrought by the second Redemption but only a knowing that that pure and perfect Redemption is in us purifying us c. And so all that is had by this second Redemption is but a sight of what the fruite of the first Redemption is doing So that by the first Redemption not only man hath power to subdue corruption but he actually doth subdue it without any new grace or divine help and by the second Redemption he is only delivered from darkness which hindered his actual perceiving of the operation of the gift and grace bestowed upon the first Redemption 3. whether is this second Redemption necessary unto salvation or not I suppose he will say yes Then what shall become of the childe of God that walketh in darkness hath no light what shall become of them that have true grace and grace uniteing them to Christ to God through Christ yet through darkness the Lord dispensing so partly as a punishment partly for tryal exercise can see and acknowledge no such thing 13. He tels us over againe that by the first Redemption all mankinde was so far reconciled unto God that they were made capable of salvation and had the offer of Gospel peace citeing for this Ephes. 2 15. 1 Ioh. 4 10. Ezech. 16 6. 1 Pet. 2 22 24. 3 18. Tit. 2 14. Phil. 3 10. Ans. 1. we have seen before at several occasions that the Redemption of Christ is a far other thing and hath far other effects even remission of sinnes 2 Cor. 5 19. actual reconciliation grace and glory Dan. 9 24 26. Col. 1 19 20. Ephes. 1 11 14. Ioh. 17 2. Heb. 9 12 13. 2 Cor. 1 20. 2. The very texts cited by himself make against him for Ephes. 2 15. he died to make in himself of twaine one new man so making peace and this was not a mere capacity See vers 13. but now in Christ Iesus ye who sometimes were far off are made nigh by the blood of Christ. Was this only a capacity of coming near or a meer offer of it deluded souls may think so but the words are plaine let him see also Ephes. 1 7. 2 5 6. The next place he citeth is 1 Ioh. 4 10. Where God is said to have sent his son to be a propitiation for our sinnes and sure a Propitiation doth work more then a meer possibility of friendshipe and he was so a Propitiation as that for the same persons he is an Advocat with the Father 1 Ioh. 2 1 2. His next passage is Ezech. 16 6. And doth he think that when God saith to any lying in their bloud live that that creating word giveth nothing but a meer capacity to live See vers 8 9 10 11 12. But this properly is to be understood of Gods dispensation of love to that visible Church as such and so is not very pertinent to the purpose in hand His next passage is 1 Pet. 2 22. he would say 21. 24. And what can be more clear against him seing the Apostle saith vers 24. that he bear our sins for this end that we being dead to sinnes should live unto righteousness and then addeth by whose stripes ye were healed See also Chap. 1 vers 18. Where he saith that we are redeemed from our vaine conversation See also Chap. 1 2 4. He citeth next 1 Pet. 3 18. Where it is expresly said that Christ hath once suffered that he might bring us to God and not put us in a bare capacity Was this mans minde present when he wrote these citations Why did he not cite also Col. 1 vers 14. Gal. 1 vers 4. 3 vers 13 14. 4. vers 5. If he would cite passages against himself As also Revel 5 vers 9 10. 14.3 4. Tit. 2 vers 14 14. He explaineth over againe his Second Redemption and addeth that hereby we are really Iustified That is when we are sanctified we are Justified or Justified by sanctification as say the Tridentine Papists Then he tels us That both the Redemptions are the cause of Iustification the first the procureing cause and the last the formal cause And just so say they as we saw above out of the Councel of Trent and may be seen in Bellarmine who de justifie lib. 1. Cap. 2. proveth that Jesus Christ is the meritorious cause of Justification and is sounder here than I suppose this Quakers is who complyeth more with Samosatenians Socinians against whom Bellarmin there disputeth And the Councel of Trent said that Christ did merite justification to us by his most holy passion on the tree of the crosse Wherein doth this man now differ from Papists the worst of them I mean such as follow the Councel of Trent There are some Others that may shame this Quaker in this point As Contarenus a cardinal who in his Treatis of Iustification cleareth and determineth the question thus Because by faith we attaine to a twofold â—â—ghteousness one inherent whereby we are made partakers of the divine nature thâ— other
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
know not whether our Quakers will homologate with them as to this or not as the same Author sheweth ibid. Thes. 3. He sheweth also Thes. 4. how that at length the Pelagians in disput were brought to speak only of a posse and not of an esse that is that man might perfectly keep the Law though they would not say thaâ— thâ—y did keep it perfectly and that he might easily keep the Law And in the Antithesis Pag. 485. He tels us that the orthodox answered That if man could so easily keep the Law some would be found who had done so And if none could be found beside Jesus Christ God-man who had done so there was no ground for ascribeing so much power to man At length as the same person showeth Thesi 5. Pelagius was driven to retract what he said of the facility of fulfilling the Law And was content to say simply â—hat we could keep the Law And because his making no mention of grace gave offence therefore he helped the matter by saying that by the Grace of God we could be without sin But as is clear in the Antithesis this did not satisfie the Orthodox because the word grace was but a cheat for Pelagius put another meaning on it than they did and they maintained that no saint did ever attaine to that measure of grace as to live without sin for that should take away the necessity of Christs death and say that Salvation might be by the Law and further to say so were to make themselves equal to Christ. 13. Thus we have seen how this Man agreeth with these wicked Pelagians The same Author Vossius Pag. 510 511. tels us of some called Begardi and Beguinae in Aleman or Germany who maintained such a degree of Perfection as we could advance no higher and were condemned by a Councel of moe than 300 Bishops conveened at Vienna some of their opinions condemned were these 1. That man in this life can acquire such a degree of perfection that he shall become wholly impeccable and cannot advance further in grace 2. That a man attaining to this degree of perfection needeth no more to fast and pray because then Sensuality is so perfectly subject to the Spirit and to Reason that he may let his body do what he will 3. That such as have attained to this degree of Perfection are no more obnoxious to mans Law for where the Spirit of the Lord is there is liberty 4. That man may be as happy in this life as in heaven 6. That it is the part of an imperfect man to exercise himself in acts of vertue The 5 7. 8. article condemned in them we mention not as being concerning other heads Hence we see what affinity our Quakers have with these Beguards Beguines Let us next see how they agree with the Socinians 14. As to the judgmâ—nt of the Socinians in this point of Perfection the learned D. Hoornbeek Socinianismi confut Tom. 3. lib. 1. Cap. 3. Pag. 61. giveth us a short summe of it which he fully thereafter cleareth out of their owne writtings They distinguish betwixt an Absolute perfection and Comparative by That they understand immunity from all sin and full conformity to the whole Law by which a man never committeth the least sin this they say was peculiar to Christ. By this comparative perfection they understand a perfection either as to the habite or as to the act as to the habite they say it is that whereby some never all their life time contracted the habite of any sin and so needed not to repent thereof and which all the regenerate partake of as for perfection as to the Act of sin they think all the regenerate do not attaine it but only such as attaine to the highest degree which some may attaine unto yea and it iâ— possible for all to attaine unto Smalcius contra Frantzium disput 6. Pag. 176. not only admitteth degrees in that perfection which is called Comparative but in that also which is Absolute The highest degree of which is peculiar to Christ who never sinned but an inferiour degree he yeeldeth to others whereby they sinne no more after they have attained unto it As to the other perfection which they call Comparative they give us three degrees thereof One of those who having shoken off the habite of sin set about Obedience but with much inward strugling of minde The Other of those who do this with less strugling The third of those who obey without any strugling at all yea with great delight joy and complacency and so sinne no more And Socinus himself praelect Cap. 26. Pag. 169. condemneth them who say that perfection which the Cathari held necessary is not attainable here that is who deny that it can be that any man can advance so far in this life as to sinne no more 15. The same D. Hoornbeek ubi supra Pag. 64. sheweth us that the Arminians in their Apology Cap. 11. say there are some who do their duty without any inward battel and with the highest of joy and chearfulness and Cap. 17. We by the grace of God can do and fulfill all the commands of God And that Episcopius Ad quaest 19. said Man could perfectly do the commands They will not grant that all the regenerat especially such as are in the second and third order they give us three orders or degrees of Regenerat persons have any baâ—tel in them betwixt the Spirit and the flesh See Apol. fol. 128. c. It is true theâ— say that they speak so in respect of Evangelical Perfection not of Legal by this understanding a most absolute and full immunity from all sin and that dureing a mans whole life or all impeccability and that for ever which excludeth all imperfection infirmity and inadvertancy and this they think morally impossible But as to the Other which they say hath its degrees they grant the highest degree thereof may be attained consisting in a doing of the commanded duty in a most perfect manner so far as is required by the Gospel and covenant of grace But as D. Hoornbeek well observeth all perfection is in respect of works and can no other way be judged than by the Law which commandeth them And if that be called Evangelical Perfection which admitteth of defects and imperfections it is no perfection to all but only catachrestically so called What agreement our Quakers have with these Men the sequel will evince 16. We are commanded even in the Gospel which doth not destroy the Law nor weaken its obligation for Christ came not to destroy the Law but to fulfill it to love God with all our heart with all our soul strength and minde and this sure taketh in the highest degree and intension of love and what is short of this is in so far defective and therefore imperfect I cannot assent to that which D. Baron saith in his Disp. de peccato Mortali Veniali part 1. sect 4. § 6. to wit That
entered within himself with the rest he is no sooner entered then that power if it be a little raised in the meeting layeth hold upon him and begetteth in him the sense of this vertue to the softning and warming of his heart just as fire will warme a man and burne combustible mater that is neare Answ. Here is a further confirmation of the power of that deluding Spirit that acteth in their meetings But how is it known that that person was not entred within himself Doth this Introversion cause such an alteration on the body that all on lookers may see it Why might not this Power if it were indeed a divine power work this effect howbeit it were not as yet alittle raised in the meeting What are the consequences of this softning and warming of heart Are they only a confirmation of them in their errours and delusions We see no ground then to think that all this is of the Spirit of God And it is known how easy it is for the Devil to play the Ape and transforme himself as to the manner of his operations into an Angel of Light that he may deceive poor souls that foolishly give up themselves to be led and acted by him All which is sufficiently confirmed by what he addeth yea sayes he if it happen that many of these that are assembled wander in their mindes and be turned out from the measure of grace and wander in their imaginations one in whom the life is raised shall feel labour for the rest by co-suffering with the seed that is oppressed in them and if he abide attending upon the Light and persisting in the divine work the Lord oft times heareth that secret labour and the secret breathings of his owne seed by such an one so that the rest may finde themselve secretly pricked albeit there be no words spoken and hereby that one is as a midwife unto the rest to produce life in them by the secret labour of his owne soul Who seeth not hereby the strength and power of Satan working in the souls and imaginations of Men given up to strong delusion Who ever heard of such Operations among men not under the power of the Devil The midwife here must have the child-birth paines Nay more he telleth us Thâ—t if all the meeting be introverted into the life pardon these termes for they are his owne as near as I can translate them an uncouth Religion must be set forth to us in uncouth and unintelligible termes which the Spirit of God never taught us and the life be a little raised though not one word be spoken but all be silent yet a stranger come to gaze it may be or to mock is so terrified that he cannot resist but the power of darkness is depressed by this power and vertue which if his day of visitation be not gone will penetrate into the measure of grace within him and raise it up to the redeeming of his soul. That is maketh him convert after their manner viz. without the Spirit of God infuseing the seed and habite of grace and turning him from darkness to light by a new creation But whence can this wonderful change come It is when and not before the whole meeting is introverted and all of them are now formally under the terrible Power and Movings of the Devil which causeth such a change on their countenances and such shakeings in their bodies as we shall heare that on-lookers cannot but be affrighted and the Lord may in his righteous judgment for a further judicial upgiving of them unto a reprobate minde and for a punishment of such as out of a sinful curiosity and without a call did cast themselves within the reach of a rageing Devil suffer some such curious spectators to be carried away with the same Spirit of delusion whereof this man is a manifest instance as himself relateth in the following words But withal it is remarkable by what he saith that if a person be not thus changed at the first sight of them in this condition his day is gone and it is impossible he can be saved should he be present an hundered times thereafter 10. If we enquire at him whence their quakeing and shakeing of body cometh which is the ground of their being called Quakers He tels us P. 230. § S. That when the minde is introverted and looking for the apparition of the Life this is no other then their waiting for the operation of the devil and the power of darkness is resisting in the soul whereby you may judge of their perfection then the good seed this is either blake nature or worse riseth up and is felt working like medicine and by these contrary workings there is a strugling felt in the soul as really in the mysterie as Rebecca found the striveing of the twines in her womb and such a travail and labour in the soul that the outward man is affected and the body wonderfully agitated many sighs and groanes sent forth yea the very paines of a woman in travail is felt And this cometh not only upon one but sometimes upon many yea upon all Which may further confirme any sober Christian that there is at least much of the work of the Devil here these being the very passions of the old Phythonicks and the Devil dealing with them much after the same manner as he dealth with the Old Pagan Prophets and Priests Where read we of the Lords exerciseing thus his people in all the New Testament who were meeting about his solemne worshipe All this strugling can be nothing but the strugling of contrare humores in the body if it be not more immediatly by Satan who useth to be a merciless Master even to such as formally serve him such a hater is he of mankinde and such delight taketh he to afflict and torment even those who pay him all homage and devotion as hath been demonstrated by many instances in America and other parts of the world And this cannot but be looked upon as a righteous judgment in God giving them so up unto this cruel handling who wearying of the easy yoke of his Ordinances and Institutions shake all off at once and so declare themselves to be no more Christians We need not forget the Story of Gilpin in the Town of Kendal attested by the Magistrats thereof Where read we that the true Prophets of old even in their Trances and Ecstasies wherein their outward senses were bound had such wild anticque and unnatural motions of body as these Quakers sometimes have who will foame swell and froath at the mouth like persons in an Epilepsie Where read we of any such bodily shakeings quakeings tremblings and that from any such cause as is here given in all the primitive Churches or in any orthodox Church since meeting for the solemne worshipe of God I do not say that the deep exercises of the minde will have no influence on the body but such have no resemblance or affinity with the Quakers
unnatural and anticque motions at their set times and solemnities which are here spoken of But I wonder whence this power of darkness cometh unto them to cause this inward battel and occasion this quaking we heard before that he said they were freed from the body of death and it was taken away so that they were made free from the Suggestions and Temptations of Satan and from actual sinning See his Eight Thesis and our Chap. XIV of Perfection or he must say that the immaculate birth he spoke of is not yet produced in them and consequently that they are not yet Justified nor Sanctified and so not yet Church-members according to his former doctrine But seing he will not acknowledge this But rather that they are the purest and only Church of Christ and are Justified and Sanctified yea and Perfected whence I say can this power of darkness come to oppose the workings of life and that when they are most devote turning-in unto themselves to waite upon God and upon the light and never but then when they are about this their solemne worshipe for we hear not much of their quakings at other times or is there alwayes a battel but they feel it not till they be about this Introversion And cometh this trembling alwayes upon their retireing inward or if not whence is it that it cometh more at one time that another Is it from the greatness of the opposition made by the power of darkness or from the greater sense thereof or both And whence doth the one or the other come more at one time than at another These things I would have cleared if he thought fit Againe is there no striveing betwixt light and darkness grace and corruption flesh and the Spirit in any beside them If not then all others must eitheir be all flesh or all Spirit and if this last these must be more perfect then they are If yea how cometh it that that combate in others causeth not such trembling and quaking as in them Is it because corruption in them is more violent then in others then their perfection is less Or is it because they are more sensible and their life is more quick their mindes more agitated and their spirits more stirred Yet I am sure there might be trembling and quaking of limbes and joynts more or less proportionably to the opposition or to the sense of it in others But the truth is whatever he feigne this trembling and quaking hath another cause and may confirme all rational men that their way is more of the Devil than of God let themselves think what they please 11. We have now heard of all the parts of their solemne Worshipe 1. Silence which is alwayes necessary and beginneth the action 2. speaking praying or singing as is immediatly suggested but this is not necessary for it may be wanting yet the whole solemne Worshipe be performed to edification neither is their speaking praying or singing such as is used in the Churches as we will hear afterward 3. Their Trembling Quaking though this it may be is not alwayes necessary yet it is peculiar unto them Let us hear how he explaineth or confirmeth these for it may be no other confutation will be necessary He saith § 9. p. 23. That their worshipe doth not consist in silence as silence Wherein then but in an holy and humble dependance of soul on God from which necessarily floweth silence in the first place Ans. Dependance on God is good and necessary and is a part of inward worshipe but we are here speaking of Outward and solemne worshipe and this silence must make a necessary part thereof for he sayes afterward we judge in the first place that there is a necessity of silence for some time both for speaker and hearer And he told us before that this silence may be continued all the time and not one word spoken and yet the worshipe be solemne and edifying and he saith the same immediatly thereafter Must not this be a fruitless and unedifying silence to others at least present But when he calleth it thus necessary there must be some thing more in it then we can at the first see or he will think fit to acquant us with as yet What more life saith he Pag. 232. might flow in every one and be increased so as words may also well be spoken by the influence of life and yet because it was imposed upon none necessarily they might all for the time rather choose to possesse God in quietness Ans. What this life is and what the flowings and increasings of it are we have seen But as to this Silence we say how cometh it that such in whom this life floweth do not speak Is not this a call sufficient how then dar they sit and disobey this call how dar they follow their owne choise Or is it no call that because a necessity was not imposed why then saith he that words might well be spoken by the influence of life Might words be spoken without an inward impulse and call no certainly according to his principles Where are we then 12. He goeth about to prove this their silence § 10. And for this end he tels us that to attend and waite upon God is a duty incumbent upon all and is a part of Worshipe And who denieth it Yet he citeth a number of Scriptures whereof none speak of such a waiting as he hath before pointed forth unto us accompanied with silence in the publick Worshipe of God for Ps. 27 14. speaketh of a waiting opposite to fainting through unbeleef or doubting to see the goodness and deliverance of God in the land of the living Psal. 37 7 34. speaketh of a waiting opposite to freting because of the prosperity of the wicked and a freting to do evil and so is a waiting for Gods pleading the oppressed mans cause is accompanied with a keeping of Gods way v. 34. not his waiting that layeth aside Gods way and Ordinances Prov. 20 22. speaketh of a waiting opposite to recompensing of evil Esai 30 18. is meant of a waiting for Godâ—s coming with redemption to Zion Hos. 12 6. speaketh of a waiting accompanied with keeping mercy judgment which is more than doing nothing Zach. 3 8. speaketh nothing of waiting These are out of the Old T. whereby I see that O. T. Scriptures will prove N. T. worshipe Now follow passages out of the New Test. Mat 24 42. 25 13. 26 41. Mark 13 33 35 37. Luk. 21 36. 1 Cor. 16 13. 1 Thes. 5 6. 2 Tim. 4 5. 1 Pet. 4 7. which speak of Watching of and such a Watching as is accompanyed with Prayer and all Christian Duties Col. 4 2. speaketh of a watching in Prayer and not of a waiâ—ing that puteth away Prayer Act. 1 4. is a waiting at Ierusalem till the promise of the Father came Act. 20 31. is a watching over the flock that it miâ—ht be keept from wolves The same line
heart and which Christ procured for man that is the measure of grace and life getteth place to arise and becometh an holy birth in man And that divine aireis it with which mans Spirit is fermented and in which waiting he is accepted in the presence of God and is fitted this word I must supply or his words have no sense to stand in his presence to hear his voice and to observe the motions of his holy Spirit Answ. But 1. We have evinced above that there is no seed planted by God in all men or purchased by Christ that is a measure of saving grace and life Nature and its light and power we grant to be in all but this will never become a new birth 2. Then this work being the same with Regeneration and Sanctification as we saw above every man must fall into an ecstasie and become no man as to any operation before he be converted 3. Then and this is the maine thing here considerable Every Quaker at every time he cometh to worshipe God solemnely it is of this he knoweth that we are now speaking must have this change wrought in him for it is to this end that he must retire within him self and be abstracted from all his Operations that he may be in case to worshipe But then observe what will follow Quakers before they come to worshipe are unregenerated without the holy birth and as oft as they come to worshipe they must be regenerated and get this divine aire to ferment their spirits But how agreeth this with the state of Perfection he talked of one degree whereof was they were able not to sin and the other wherein they could not sin I suppose man even a Quaker is in case to sin cannot but sin till he be regenerated Where is this man now I see though persons dreaming see not the inconsistency and repugnancy of their dreames persons awake will see and smile at fancies hanging together like ropes of sand 15. He denieth Pag. 237. § 11. That we can waite upon God in prayer preaching For saith he waiting rather denoteth a passive dependance than any action Answ. I confess his waiting is a very passive thing and inconsistent with any action of Soul or Body but we are waiting for proof of such a waiting as he talks of We know Prayer and Preaching is one thing and waiting on God by Faith Patience and Hope in these duties is another thing And if he think these inconsistent he knoweth neither Religion nor Scripture To pray and preach saith he by the Spirit presupposeth this silent waiting that the motions leading unto these might be felt Answ. This is the thing that is under debate How can the godly pray for the motions leadings of the Spirit if they must first feel them and have them before they pray for them Or must they not pray that prayer at all But the moâ—ions of the Spirit they pray for are not these they have but others fitting them for other duties he will say I answ The saints even pray for the Spirit to teach them to pray But he will say They must have the motion of the Spirit for the first prayer or it will not be accepted Answ. They may have it and yet not feel it and so these motions are not their Rule The Law of God is the Rule and what is not done in obedience to a Command is no Obedience for obedience respecteth a command And thus the Quakers destroy all Obedience If they cannot Pray nor Preach without a previous impulse of the Spirit how can they waite without such a previous motion Waiting sure is a commanded duty as well as Prayer and cannot be performed without the Spirit aright and acceptably more then Prayer And if they cannot waite without the previous motion of the Spirit how shall they waite for that previous motion to wait I see not how this man can loose this knot 16. But he proveth that this silence is a special and principal part of divine worshipe and that necessarly though he told us before Pag. 23â— that worship did not consist in silence as silence because in many places where prayer is commanded as Mat 26 41. Mark 13 33. Luk. 21 26. 1 Pet. 4 7. watching is prescribed as previous and preparatory Answ. But how proveth he that that Watching is the silence and waiting he speaketh of That Watching is not a turning inward but a looking outward also and a looking to all hands from whence temptations can come It is a Watching joyned with Prayer and a Christian Vigilancy and Circumspection taking in the lively exercise of all graces and is accompanied with all Christian duties as was cleared above so far is it from having any affinity with his mute Mumry 17. The more to enforce this Silence he tels us Pag. 238 § 12. that it hath this excellency that nothing else hath to wit It is impossible for the devil to simulate it and therefore no soul in this exercise can be deceived by him This is wonderful if true but how proveth he it I would be afrayed that when a Man hath laid aside not only his Senses outward and inward but his very Rational Judgment Intellect all that he hath as a man or as a Christian the Devil should then most play master and I am not sure but it is so with them Let us therefore heare his reason The devil can only work in and by a natural man I had thought that he could also work in a Spiritual man as in Peter when the Lord said to him get thee behinde me Satan or else he must say that Peter was then but a carnal man And what was the messenger of Satan that buffeted Paul 2 Cor. 12. what more Therefore saith he where the natural man is silent he that is the Devil must stand But why must he stand off when the natural man is silent and how proveth he that there is nothing of a natural man acting in this silence When the soul saith he is come to this silence and as to its owne operations brought as it were to nothing then the devil is excluded How is this confirmed for he cannot endure the pure presence of God then ariseing and the clearness of his light saith he But we doubt if the pure presence of God then arise or such a light as shall quite banish the Devil away This is the maine thing to be confirmed nay the sequel proveth to us that all this presence and light is but of the Devils owne making how that shall banish him away I know not But moreover though it were granted that this were the pure presence of God and a light that the Devil could not stand before but behoved to flee from seven wayes yet he might stay until that light appeared and according to this mans owne doctrine this cannot be until the seed get room to arise and become an holy birth and this is not alwayes at the
such a necessary Antecedent They must saith he have but carnal apprehensions of God who think men can please him by their proper operations when we have showne that the first progress unto pleasing of God consisteth in ceasing from our owne imaginations that we may suffer God's Spirit to work in us Ans. we have seen all that he hath showne and have seen for all that no proof or demonstration of what he undertook to prove That Introversion is an Action Operation or Imagination of a man though it be attended with a Real or Imaginary Humane or Satanical Abstraction from all Operation or Imagination The man who thus introverts is not passive but active else he should not be said to introvert but to be introverted so that I wonder that this man did not so worde his notions that they might not destroy themselves We must first cease to do evil saith he before we do good Yet ceasing to do evil is not without all action of the minde and will otherwise one might be said to cease from evil in order to a doing of good when he sleepeth or when he is bound hand and foot and his mouth stopped though the Devil be rageing in his Soul Intellect Will Affections 22. The 2 Objection is If this be all their worshipe why have they set times and places of meeting seing they might do all that at home in their several houses He answereth It pleaseth the Lord to make use of the outward senses of his people while here in communicating of spiritual life and suteable means as speaking praying and praising But all this is inconsistent with pure silence which is often all their worshipe and with them Speaking Praying and Praising aâ—e not so necessary He addeth God hath appointed Assemblies to preserve an outward visible testimony for his name But there is no visible testimony given to his name when the duties which he hath appointed for that end are not performed nor the Ordinances observed He maketh his life saith he to abound more unto his owne when they meet together to waite upon Him Answ. Well but that is not by their simple seeing one anothers faces which may be in the market place and on the streets but by faithful and conscientious observation of his ordinances and not by mute mumrie What he saith of Assemblies from Mat. 18 20. and Heb. 10 24. is true but maketh nothing for their mute service of which all the doubt remaineth 23. The last Objection is That this mute way of worshiping is not found in the Scriptures And sure if it be not prescribed it must be will worshipe He answereth That they make not silence the only substance of their worshipe Yet he confessed that sometimes it is the whole of their worshipe And though it be not the only substance of their worshipe Yet if it be a substantial part it must be instituted and warranted by a word of Institution Mat. 15.9 Mak. 7 6. Esa. 29 13. In the primitive times sayes he they prayed and preached by the Spirit And if so what absurdity is it if we suppose that the Spirit did not sometimes move them to these outward acts and that then they were silent Ans. I read of their worshiping in the Spirit Phil. 3 3. but of their praying and preaching by the Spirit I read not and though I will not much quarrel about the phrase yet I think Scripture phrases are best and I shall adde that neither name nor thing is found in the Scripture in the Quakers sense If they did all in worshipe by such previous immediat Impulses as he dreameth of which I doubt if ever he shall prove it must necessarily indeed follow that they were silent when they had not such motions or went on without them But in this case their silence was but a pure non-action it was not a positive part of worshipe nor such a positive active silence or Introversion as he phancieth That men must be silent when they speak not nor imagine not is very probable but that the Silence of the primitive Church was such a Silence that not only was without words but also without thoughts and all imaginations will be hardly proved by him And when that is proved which I look upon as very improbable he hath not proved his Conclusion till he withall prove that this silence was gone about as a principal part of worshipe How long time will he take to prove this How much less shall he ever prove that the positive part of his silence I meane the Introversion was observed as a necessary part of worshipe He addeth Act. 2 1. It is said they were all in one place and then it is added suddenly the Spirit came but we read not that any were speaking at that time And what absurdity if we say they were silent Ans. It is not said suddenly the Spirit came but suddenly there came a noise it is true the Spirit came in his glorious Effects Read we that they were all silent Read we that they were all Introverted Where is then his Institution or Example for his Introversion Though they had been silent that will not say that they did Introvert nor will it say that their silence was a principal part of their worshipe The man I see must bring forth such proofs as he hath 24. He starteth Pag. 248. that Objection That there is no instance of such a silent assembly in all the Scriptures To which he Answereth That though this be not written yet such an assembly might be lawful But we are seeking a word of Institution or an approven Instance of their silent worshipe And he can give neither But he thinketh that a proof by consequence from other duties pressed in Scripture will suffice And it is well that he will admit of Consequences in this case What is this Consequential proof The Scripture saith he commandeth us to assemble together This is granted What then And forbids us while assembled to pray or preach but as the Spirit moveth Where is this said why doth he not shew this that we may consider it we must take it on a Quakers word What is his Conclusion If being assembled we are not moved by the Spirit it necessarily followeth that we must be silent Truâ—ly this is probable but it is nothing to the point seing every silence is not an Introversion but where is the Conclusion That this Introverting silence is a principal part of worshipe He must leave this until the next occasion Yet I must take notice that consequentially if he reason by consequences he must give us leave to do the same he here destroyeth all that he said above upon the head of the Scriptures for there he denied that they were our Rule and yet here he placeth them for the only Rule of worshipe and would faine seek footing for his way of worshipe in them were it but by a Consequence while as according to his principles formerly laid downe he had
no more to say both to this and the former Objection then that they were not bound to seek after either Precept or example of their worshipe in the Scriptures and this had been a short cut But instead of this he is runneth thorow the Scriptures to seek for an instance and he pitcheth upon some in the Old Test. forgeting what he said in the beginning of this debate about worshipe to wit That he was only speaking here of divine worshipe now under the Gospel And he knoweth that Instances of worshipe under the Old Testament will not be pertinent to prove this though he should produce multitudes Could he get no one instance in all the N. Test. what if I helpe him to one See Act. 21 40. Paul stood on the staires and beckened with the hand unto the people And when there was made a great silence he speak unto them Here is a Silence and a Great Silence and a Great Silence in an Assembly But I confess this Instance will not helpe him for neither was it worshipe nor was there an Introversion here nor had it on their part any good issue as we see Chap. 22 22 23. And yet I think their silence is hardly so justifiable as this was But let us look upon his Instances out of the Old Test. His first is of Iob's friends siâ—ting seven dayes in silence But was this a meeting for worshipe was Iob's friends all these dayes Introverted How came it that when the seed at length gote room and theâ— were prompted to speak they spoke no more consonantly to truth It would seem that all the light of God that shined to them while thus seven dayes long introverted did not dispel all their darkness nor banish the Devil away wholly But the text it self giveth the reason of their silence to wit for they saw that his griefe was very great He citeth next Ezra 9 4 But most impertinently for this was a silence not for worshipe but arising from astonishment griefe sorrow and heaviness caused by the sin of the people Here was no Introversion to seek after the light within nor Abstraction from all thoughts and conceptions for his heart was filled with sorrow and thoughts of the grievousness of the sin Ezechiel 14 1. speaketh nothing of silence nor Chap. 20 1. But of the peoples coming and sitting before him and if he say that dureing this time they were Introverted he must say â—lso and not speak far amisse I grant that persons may Introvert and yet set up their idols in their heart and put the stumbling block of their iniquity before their faces as Ezech. 14 vers 2. and be such as God will not be enquired of Chap. 20 vers 3. If these be his instances much good may they do him and I wish he may see in them his owne picture and learne from henceforth to abhore himself and his diabolical way 25. Some time after I came this length I called to minde something I had read of the fanaticisme of the Church of Rome in D. Stelling fleet which will helpe to informe us concerning the nature and rise of this doctrine and manner of expression used by our Quakers D. Sâ—â—llingf tels us Pag. 327. of his book of the Idolatry of the Church of Rome that the Papists have their abstractedness of life mental prayer i. e. our Quakers worshipe Passive unions a Deiform fund of the soul a state of Introversion whence we see from whom our Quakers have borrowed this expression divine Inspirations He tels us moreover that as they speak the Perfection of this state lying in an intime union with God whereby the soul is Deified is to be attained only in the way of unknowing and of self annihilation This is the very summe of the Quakers doctrine And Pag. 328. c. Out of Mr Cressy a popish fanatick his Mother Iuliana's Revelations and preface to Sancta Sophia and the book it self he citeth several passages which we may take some notice of such as these The only proper disposition towards the receiving supernatural Irradiations from God's holy Spirit is an abstraction of life a sequestration from all business that concerne others though â—t be their salvation and an attendance to God alone in the depth of the Spirit the lights here desired and prayed for are such as do expel all images of creatures and do calme all manner of passions to the end that the soul being in a vaculty may be more capable of receiving intertaining God in the pure fund of the Spirit But what is this fund He tels us out of Lud. Blosius Inst. Spirit that the Deiform fund of the soul is the simple essence of the soul stamped with a divine impress or that from whence ariseth a superessential life Out of Sancta Sophia we are caught that the way to perfection is a Contemplative state rather then an Active and that because it is more perfect more easie more simple and more secure from all errours and illusions which may be occasioned by an indiscreet use of prayer What is the active State It is the use of reasoning and internal discourse to fix our affections on God and expressing it self in sensible devâ—tion and outward acts of obedience to God's will What is the Contemplative Seeking God in the obscurity of faith with a more prâ—found introversion of Spirit and with less activity and motion in sensitive nature and without the use of grosser images And further it is said that such souls are not of themselves much inclined to external works but they seek rather to purifie themselves and inflame their hearts to the love of God by internal quiet and pure actuations in Spirit by a total abstraction from creatures by solitude both external and especially internal so disposing themselves to receive the influxes and inspirations of God whose guidance chiefly they endeavour to follow in all things Is not this the very frame and mould of our Quakers But wherein lyeth the security of this state above the other In this that a contemplative soul tending to God and working almost only with the heart and blinde affections of the will pouring themselves upon God apprehended only in the obscure noâ—ion of faith transcending all operations of the imagination and all subtilty and curiosity of reasoning and lastly seeking an union with God only by the most pure most intime affections of the Spirit what possibility of illusion or errour can there be to such a soul We see whence our Quakers had that which is touched above § 20. 26. Yet more p. 332. 333. He showeth us how they describe the soul 's passive union with God to be In which God after a wonderful and inconceivable manner affords them interiour illuminations touches yet far more efficacious divine in all which the soul is a meer patient and only suffers God to work his divine pleasure in her being neither able to further nor hinder it The which unions though
they last but even as it were a moment of time yet do more illuminate and Purifie the soul then many yeers spent in active exercises of spiritual prayer or mortification could do The progress to this state of perfection they thus describe He who would come to it must practise the drawing of his external senses inwardly there loseing and as it were annihilating them then he must draw his internal senses into the superiour powers of the soul and there annihilate them likewise and those powers of the intellectual soul he must draw into that which is called their unity and lastly that unity which alone is capable of perfect union with God must be applyed and firmly fixed on God wherein the perfect divine contemplation lyeth In which union all is vacuity or emptiness as if nothing were existent but God and the soul yea so far is the soul from reflecting on her owne existence that it seems to her God and she is not distinct but one only thing Is not this the very life of the Quakers publick principal worshipe 27. Furder we are told see Pag. 336. that they lay down as a fundamental rule That God only by his holy inspirations is the guide and director in an internal contemplative life and that all the light they have therein is from immediat divine illumination and that this light doth extend further and to more and other more particular objects then the divine light or grace by which good Christians living common lives in the world are led extends to Very Sutable is this to our Quakers doctrine above And we are enformed further that Mr Cressy in his discourse of Passive unions saith That God reveals himself to the soul by a supernatural species impressed in her which revelations are either sensible as apparitions words c. or intellectual either immediatly or by Angels The effects of which supernatural species in actions of God are Rapts or Extasies internal visions c. Our Quaker might have given us some such thing as a more likely ground of their quaking and trembling More might be adduced out of that forecited Book but this taste is sufficient to let us see that our Quakers way and worshipe hath been long ago in use among much applauded by the Fanatick Papists 28. Afterward I providentially saw the Sermons of one Taulerus a Dominican who preached at Colone about the Yeer 1346. translated into Dutch by Ioannes de Lixbona and printed at Antwerp A. 1647. an Author much commended by Bzovius in Annal. Trithemius Bellar. de Script Eccl. Blosius wherein I found without any narrow search several expressions shewing whence our Quakers have their rare things of which I shall adduce some instances not to mention the manner of his conversion set down in the relation of his life how while he was sick sad dejected a voice came said to him Be at peace and relye upon God know that when he was in the world in Mans Nature he cured all their souls whose bodies he cured which may be doubted as to the nine Lepers who did not return to give glory to God Luk. 17 17 18. at which he was transported out of himself and had no use of his senses or of reason for a time Whereupon his friend an old man told him that now he had felt the grace of God in truth and was taught by the holy Ghost had the Scripture in him and could now understand it all and reconcile all seeming contradictory places and that one of his Sermons should now do more good than an hundered formerly Waving this which yet looketh very like our Quakers way I shall mention some few expressions of many in these his after Sermons In his first Sermon on the first Sunday of the Advent he saith that people must Introvert into themselves and abide by themselves in their inward fund or ground and observe there the appointments of God his drowings and callings and take these immediatly from God Whence we may see where our Quakers have learned their peculiar language But moreover in his second Sermon on that day he speaks of an Essential Introversion into the fund of the soul where God dwelleth and the true light shineth without any errour And afterward tels us of three men in every man The outward man that must be exercised with fasting watching Prayer c. The Inward man or the Soul which must be exercised with inward devotion earnest desires c. And then The fund of the soul or the most inward Spirit exercised in essential or substantial Introversions and true unitings with God beyond all works thoughts and enjoyings or embraceings 29. In his sermon on the first Sunday after Candlemess he told his hearers that in order to the new birth they must Introvert and abide in their noblest part to wit into the fund for there is the place of this birth and next That they must not have so much as one thought of God as only Wise Almighty c but must be empty of all Thoughts Words and Wâ—rks and of all Formes and Images of the understanding and only suffer God to worke in them and become thus holily empty A little after he saith That this fund of the soul is the secretest part of the soul in which the soul worketh nothing knoweth nothing understandeth nothing here the soul doth nothing by her powers of memory understanding and will but immediatly by her own essence and all the powers whereby the soul worketh flow out of the fund of the essence in which fund is the inward silence and in this alone is rest and waiting for this birth and there doth God the father speak out his Eternal word and in this fund of the soul cometh God wholly as he is and not divided and no creature can come there but must abide without in the powers Nay he told his hearers afterward That in the fund of the soul God begetteth his Son the same way that He begote him from eternity that is by knowing and seeing himself perfectly by himself and in his own essence And this Iâ—troversion from all thoughts imaginations he afterwards saith is like Paul's being out of the body 2 Cor. 12. 30. In his first Sermon on new Years Day he saith That the Person that doth essentially give himself alwayes unto God as a prisoner hath God also given up to him essentially as a prisoner and that this person is turned into the essence of God in some sort and that God is alwayes sensibly present with him in all things And in the same Sermon he saith Man must in all his work Introvert and waite on God there and let him work and look on himself but as an Instrument and do all by suffering and permitting and not by working and so continue one that worketh inward and dwelleth inward and so draw himself in and sinck into the fund of the soul where God is present and dwelleth he must give himself to
workings of the Prince of darkness tickling their fanciâ—s and complying with their blinded minds and corrupt humores and hereby draw strength and confirmation to their abominable errours and practices and are more deeply rooted and fixed in the same howbeit contrary to the divine light of the Word of God to the very light of Nature and pure Reason and to all the true experiences of the holy and upright walkers with God and are more fortified and animated in their rage and opposition to all the wayes of God And sure I am the Saints of God though they will not with such a pharisaical froathy ostentation talk of their enjoyments as these wicked deceivers do on all occasions to set forward the desperat designes of the Devil in them and by them yet know what rich incomes of Joy unspeakable and full of glory of Strength and Encouragment in the wayes of the Lord of Peace Serenity of soul of Light and Consolation satisfying all their desires and making their souls to run over and all this in compliance and harmony with the word for a verification and accomplisment of the rich promises of the New Covenant ordered in all things and sure and confirmation of the truth and reality of the workings of the grace of God in their soul whereâ—y they were to their owne feeling sealed with that holy Spirit of promise which is the earnest of their inheritance until the redemption of the purchased possession unto the praise of his glory they have had in this Ordinance Melting their hearts with true tenderness and godly sorrow and Kniting their souls more firmly in love to God in Christ and Engaging them to run the wayes of the Lord with all chearfulness enlargedness of heart and delectaâ—ion and to Strive against the enemies of the glory of God and of their salvation whether within or without with more courage alacrity and resolution of soul So that I am perswaded they will upon this very account detest and abominate tâ—ese co-workers with Satan and finde themselves called of God for his glory their owne security to remove far from their tents who drive such a desperate and hellish designe against heaven and against all the Interests of Jesus Christ their Lord and Saviour 4. These desperate Despisers of the goodness and condescensions of love malacious Opposers of all the wayes of God in manifest mockage substitute our ordinary repasts in the room of this soul-feeding Ordinance for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. as Mr Stalham citeth him in his book for the sake of such who are lost in this thing troubled in mind concerning it what I have received of the Lord that I shall declare unto you which all shall witness to which come to partake thereof as the truth is in Iesus Christ. If you intend to sup with the Lord or shew the Lord's death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. And Pag. 43. he said this was to be done at all seasons when they eat and drank and Pag. â—4 that the Lord commanded his disciples in eating and drinking to shew forth his death till he come to avoide excess and becomeing reprobats in the faith Is not tâ—is a sufficient discovery of the Spirit that acteth them 5 Let us now come to examine what this our Quaker saith in this matter and passing his intrade wherein after his manner he upbraideth all with their ignorance of this mystery as if they only were admitted to the secrets of God and acquanted with the mysteries hid from all the generations of the Christian Châ—rch we come to the answere he giveth to that question what is that body which we eat and that blood which we drink which is this Pag. 288. It is sayes he That celestial seed that divine and spiritual substance of which we spoke Thes. 5. 6. that vehicle or spiritual body of Christ whereby he communicateth life and salvation to all that believe in and receive him by which also man obtaineth communion with God To which we need say nothâ—ng here having fully discovered above Chap. X. what this Seed Substance and Vehicle is in their judgment to wit nothing but what is in every Son of Adam as he comâ—th into the world the dimme light of a natural conscience and of a reasonable soul having some dark notions of a God and of some principles of morality without the least imagination or apprehension of any of the wayes of the grace of God revealed in the Gospel yea which hath a native and inbred enmity at and antipathy against the mysteries of love and grace manifested in the Gospel This this is the Quakers Christ the Food of their souls the Substance whereupon they feed this is all that true bread which they have to eat And while he calleth it a substance he joyneth with the old Heracleonites who said thâ—t man was composed of a Body of a Soul and of a third Substance And the hearkning unto and believing this Natural thing which is in all â—eathens and Pagans receiving its light is all their Feast and all the meanes of Communion which they have or expect to have with God so that it is sufficiently manifest that the hieght of their Religion is moralized Paganisme And yet he dar say that â—his is confirmed Iohn 6. from v. 32. to the end And thereby give us to understand that they acknowledge no other true bread which the Father giveth from heaven but this which all Turks and Pagans have This is their Jesus and their Bread of God that came down from heaven and this is the only thing that giveth them life so that they shall never hunger nor thirst They are given of the Father to this thing and by this will they be raised up at the last day when they hearken to this then they are taught of God and have learned of the Father according to the writings of the Prophets yea if they but believe this they have everlasting life for this is their Bread of life whereof if they eat they shall not die but live forever this is with them the flesh that was given for the life of the world this is all the flesh they eat and all the blood they drink and thus they dwell in Christ and Christ in them O what a desperate delusion is this What a wonder is it that men who believe they have immortal souls and have ever heard of the Gospel dar thus speak and metamorphose the whole Gospel into pure Paganisme This sure must be a more than ordinary judicial stroke of blindness delusion of a reprobat minde and of a perverse Spirit with which these men are manifestly plagued and the Devil must have an extraordinary power in them and over them acting and driveing them
at this rate of heathenish opposition and profane paganish contradiction to the wayes of grace 6. He goeth on notwithstanding Pag. 289. and will needs have this to be all that which Christ there speaketh of because all these things cannot agree to that body which was borne of the virgine Mary which came not downe from heaven As if their corrupt light of Nature could be said to come down from heaven and as if Christ were not there speaking of himself as God-man Jehovah's servant and the Mediatour betwixt God and man And as if we were with these carnal Capernaites dreaming of eating the flesh of Christ with our bodily teeth Or as if there were no other way of feeding upon Christ but this Paganish way of living by the light of nature But if this be all to what end is faith in Christ called for vers 35 And what necessity is there of God's divine teaching and drawing unto this vers 44 45 65 Yet the man tels us that all these great things do agree to this light and seed of which Iohn testifieth Chap. 1. that it is the light of men and life of the world Imagining that this is nothing else but what is in every Pagan as he cometh into the world a Paganish fancy and dream yea a devilish delusion as we have shown above Chap. X. And according to his former doctrine he tels us how all this salvation is brought about This spiritual light and seed sayes he as it getteth roome to rise up in mans heart it is bread to the hungry soul which was dead and buried in the lusts of the world and is now revived as it tasteth this heavenly bread and such as are partakers of this are said to come to Christ nor can any enjoy this bread but by coming to Christ and beleeving in the manifestation of his lighâ— in the heart by receiving and believing in which communion of the body and bread is known That is The Pagan hath the light of nature within him and if he will not with his wickedness smother it but give way to it it is heavenly bread that came down from heaven and giveth life to him And if he but taste of this by hearkening to it he is a beleever in Christ and by believing the dark dictats and manifestations of this glimmering light of nature he hath communion with God with Christ with Christ's body and bread And what should more He is a saved mâ—n a brave Christian though he knoweth not so much of Christ as the Devil doth He is feasted at this banquet of love Christ is in him and he is in Christ though he never heard of the Name of Christ let be of his Death and Sufferings Resurrection Ascension and Sitting at the Fathers right hand and living for ever Nay nor never knew or heard of a Covenant of works let be of a Covenant of grace or any thing belonging to the grace of God Are not our Quakers now brave Pagan-preachers And is their Religion any thing but pure Paganisme Kâ—ow they any other Gospel O how Paganish and Hellish is this light that is within them Iâ— is not sure the light of nature but it is hellish darkness that hath exstinguished even that 7. He rageth aâ— the same rate of madness Pag. 290. telling us that as Christ had an outward and visible body or temple which had its original from the virgine Mary so he had a spiritual body by which he revealed himself to the sones of Men in all ages and by which they were made partakers of eternal life and had communion with God and with Christ. Then by this spiritual body he revealed himself to the worshipers of Baal Zebub Baal Peor Bel Dagon Astaroth Adrammelech Chemosh Nisroch to the Phenicians that sacrificed yeerly young infants to Saturne or to the Devil rather and practised Sodomy in the temple of Venus and to all Paganish Idolaters who worshiped Sun Moon Serpents Trees Fire Earth Water Windes Iupiter Apollo Venus Mars Hercules c. even to such as did prostitute their Daughters in honour of Venus and their Wives and Sisters and did many other unnatural brutalities and by this body spiritual of Christ which was within them they were made partakers of Eternal life and had communion with God and with Christ is not this excellent Christianity And he thinks that by this Adam Seth Enoch and all the Patriarchs and Prophets were nourished and that this was all that which was shadowed forth by the types under the law And thus all Religion through all the ages of the Church was but Nature And consequently was more pure among the heathen Idolaters than among the people of Israel where it was so hid and obscured with so may types and covered with so many dark vails that as he saith the Jewes even some of Christs owne disciples did not understand Christ speaking of it What a perversion is here of all the doctrine of grace from the beginning and an overturning of the Faith and Religion of all the ancient and renouned Patriarchs Prophets and People of God But as concerning this Spiritual body and blood of Christ what meaneth he thereby Had Christ two bodies One Carnal and another Spiritual and if we have two such bodies too what difference betwixt Him and us where is that body of his today which they call Carnal Hath he both these bodies now in heaven or only the Spiritual body if only this what shall then become of his Resurrection and Ascension was this Spiritual body of the seed of Abraham and of David Thus at one blow they deny the Christ of God and overturne all Christianity 8. And as if he had not yet given us a clear enough discovery of his paganish Religion he Pag. 292. § 3. in answere to this question How is man made a partaker of this and nourished by it He saith Know this light manifesting thine iniquities opening up thy barrenness nakedness and emptiness is that body whereof thou must partake and by which thou must be nourished and as this small seed of righteousness ariseth in thee and is suffered to come to the birth that new substantial birth is naturally fed and nourished with this Spiritual body That is this dim light of Nature which is in all Pagans is the body of Christ the Spiritual body by which we must all be nourished unto eternal life for it is a seed of righteousness and if we will but give way to it it will become a new substantial birth and be naturally nourished of it self and so Nature is the seed of the new birth and is the new birth it self and is all the Spiritual nourishment whereupon it liveth Is it any wonder that these say much of this light which is all their grace and all their Christianity We pity such as sacrificed their children to the Devil And what shall we think of them who thus sacrifice their souls unto this Goddess blinde Nature This is
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
up and to the Creator againe that is infinite in it self which the hand goes against him that does evil in which hand the soul which is immortal and infinite which hand is infinite which brings it up to God is infinite Though little good sense can be made of this yet blasphemy enough is legible therein And G. Fox saith Is not the soul without beginning come from God It is not horride blasphemy to say the soul is a part of God for it came out of him and that which came out of him is of him Fisher in his Velata quaedam revelata Pag. 13 calleth that whereby man became a living soul and a soul that did partake something of Gods owne life a living principle of the divine nature And P. 17. He calleth the Spirit of man the immortal and incorruptible seed of God even something of the living word which is said to be made flesh Pennington Q. 27. calleth that which is in the saints that which the Lord from heaven begetteth of his owne image and likeness of his own NB. substance of his own Spirit and pure life Declaâ— against Popery queree 2. Whether do you waite and believe to have the same minde which was also in Christ Iesus who thought it no robbery to be equal with God yet he was no Pharisee though of the Pharisees judged a blasphemer and as be is so are we Is not this plaine enough 4. Hence also is it sayes he further that because we say that the inward light and Law and not the outward letter is that which can truely discover to them their state and bring them out of all evil they say that we vilify the Scriptures and honour our own imaginations more then them Answ. We would rather say upon this account that they vilifie the Spirit of God then the Scriptures for hereby these expressions it is manifest that they ascribe that unto the light within which only the Spirit of God and of Christ can do viz. truely and effectually which may be imported by his revera discover the state of a sinner to him and bring him out of all evil This last we do not ascribe unto the Scriptures But as to their vilifying of the Scriptures we have heard enough above from this mans own mouth and some others whose words we cited Mr Faldo in his book against the Quakers part 1. Ch. 3-12 helpeth me to much more Let us cull out of a great heap a few instances 1. Do not all the Quakers deny the Scriptures to be the word of God Do they not say that it is blasphemy to say the letter is the word of God and it is the Devil that contends for the Scriptures to be the word of God And what can more be spoken to the disparagment of the Scriptures than to deny them to be his word or the signification of his minde who spoke them and did indite them by his Spirit immediatly inspiring the Prophets and Apostles and other holy men of God in the writing of them Is not this directly to devest them of all that Authority which they have from God as his Law Is not this to render them contemptible when they are denied to be that which only maketh them have weight with consciences 2. Do not the Quakers deny the Scriptures to be the rule of faith and manners and the judge of Controversies in the maters of Religion We remember what himself aid above Hear Parnel in his shield of the truth p. 10. And he also that saith the letter is the rule and guide of the people of God is without feeding upon the husk and is ignorant of the true light which was before the letter was Hear Smith Prim. p. 10 And if thou lookest upon the Scripture to be for a rule and for trying thou givest that unto them which belongs unto Christ. And is not this enough to disparage the Scriptures to deny that chiefe use and end of them for which they were given If any should say of the Lawes of any Land and of the acts of Parliament that they are not a rule to the Subjects would not that be accounted a disparagment done to the Lawes Were not the Scripturâ—s given as a revelation of the minde of God concerning our faith and concerning our walk How can any thâ—n dâ—ny these ends and not disparage and vilifie the Scriptures 3 Do not the Quakers speak more highly of their owne writings than they do of the Scriptures The Scripâ—ures with them are but the letter which killeth Paper ink and writing the old and dead letter Part of it words of the Devil and of wicked men Precepts and traditions of men they have no light in them they sheir not our faces an earthly root a shadow and dangerous to feed on c. But their oâ—n writings are the voice of the Son of God by which the dead are raised a shield of the truth spoken in the freshness and quick sense of life written from the Lord a Spiritual glass opened light rise out of darkness and by revelation of Iesus Christ and by the Spirit of the living God See for this Mr Faldo ubi supra paâ— 40. c. Can men devise a way more effectual to effronte the Scriptures 4 Do they not preferre the light within them unâ—o the Scriptures See Smithâ—s Catech p. 2. Q. doth God manifest himself within Man Answ. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him See the Scorned Quakers account p. 20. Christ by his light within shewes you in a gâ—ass your owne faces which the Scriptures cannot do Parnel p. 10. And by the same light do we discerne and testify against him to be in darkness and blindness and is a deceiver who putteth the letter for the light and so draweth peoples mindes from the light within them to the light without them seeking the living among the dead Iohn Story in his short discovery p. 2. saith and although the holy Scripture without and the Saints practices are lights in the world Yet far be it from all true Christian men so to idolize them as to set them in esteem above the light which is sufficient to guide or to esteem them equal with the light and Spirit of Christ within And Smith Prim. p. 12. tels us that Christ the light within alone searches the heart not the Scriptures Martin Mason in his loving invitation p. 4. 'T is not your flying to the Scriptures that can save you from the fire of his wrath nor overcome the least corruption for you no verily nothing then but a Christ within you come thou then O come with boldness to God's faithful witness within you Fisher where above p. 7. saith such were the Scribes who were ever scraping in the Scriptures to finde God and his life Yet never knew him at any time nor saw his shape because they heard not his voice nor heeded not his word within
He addeeh Hâ—nce againe because we say to them when they clatter and determine of the resurrection that it were more necessary for them to know the righteous one whom they have killed in themselves to be arisen that they may be made partakers of the first resurrection and that if that be they will be more able to judge of the second they say we deny the resurrection of the body Answ. What unsavoury language is that clattering about a resurrection Is this spoken like a Châ—istian Is the Resurrection such an inconsiderable thing with him Or is it a meer problem or a thing that shall never be Next see we not here in his owne words a confirmation of what we were last saying to wit that the Quakers deny a Christ without dying and riseing and all advantage for us thereby What meaneth he by the killing of the just one within us and the riseing againe of that just one Is that the just one crucified at Ierusalem whereof Peter speaketh Act. 3 14. And Stephen speaketh Act. 7 52. and Ananias Act. 22 14 And if not to what else teâ—deth this but to banish away the very historical fâ—ith of that But now as to the Resurrection if he beleeve any such thing how cometh it that in all his great book he hath made no mention thereof Is it no article of our faith Or is it a whimsey and a fictitious notion Then let us eat and drink for to morrow we shall die and no matter whether we be Quakers or Christians Againe seing he made no meâ—tion of hâ—s fundamental article in his whole book who did he not upoâ— this occasion speak alittle to it to manifest his râ—al beleefe of it And as to others of the Quakers they give at best a most instinct sound in this point wherein they are worse then some heathen philosophers as may be seen in Mr Hicks 1. Dial. Pag. 57. c. But Turnâ—r a Quaker is more positive against it disproving it by these arguments If the bodies of men rise againe then there is a preheminence in the bodies of Men above the bodies of Beasts which is to give Solomon the lie Eccles. 3 19. Againe If the bodies of men should rise againe this is to give Iob the lie who saith The eyes that see me shall see me no more Iob 7 8. And 3. That flesh and blood shall not inherite the Kingdom of God The same Mr Hicks in his Quakers appeal answered p. 21. sheweth how Will. Pen in several of his books denieth the resurrection saying Such a resurrection is inconsistent with Scripture reason and the beliefe of all men right in their wits And againe for shame let us never make so much stir against the doctrine of Transubstantiation For the absurdity of that is rather outdone than equaled by this carnal resurrection And againe he calleth it a barbarous conceit Mr Faldo in his book against them Chap. 17. cleareth how they speak of a Resurrection and meaneth thereby only Regeneration and showeth how they shift the giving of any distinct and positive answer thereanent All which is enough to shew that it is no calumny to say they deny the resurrection of the body Adde that passage of W. Pen in his book against Mr Faldo cited in his answere Pag. 88. Either the resurrection of the body must be without the mater or it must not If it must then it is not that same numerical body and so their proper and strick taking of the word Resurrection they must let go if it must not be without the same gross mater it died with then I affirme it cannot be incorruptible because it will carry with it that which will render it corruptible ad infinitum I say we cannot see how that which is of the dust should be eternal whilst that from whence it came is by nature but temporal and that which is yet most of all irreconcilable with Scripture and right reason is that the loss and change of nature from corruptible to incorruptible natural to spiritual should not make it another body 7. Yet more he saith Hence finally because when we hear them speak inadvertently of heaven hell and the last judgment we exhort them to come out of that infernal condition in which they stand and come unto and believe the judgment of truth within their own hearts and follow the light that in this life they may sit in celestial places which are in Christ Iesus they maliciously say that we deny all heaven and hell but that which is in us and that we deny the last and general judgment Answ. But if they do account this a calumny why do they not blame themselves for not being more plaine and distinct in these necessary and fundamental points Why doth not this Man in his great book which he stileth an Apology of the Christian Religion deliver in plaine termes his judgment hereof Mr Faldo tels us in his key that he could never hear or read them mention any other heaven to be enjoyed by them as distinct persons but what they have within them in this world And by hell he tels us they mean the present torment and loss within And that by their Trembling and Quaking they mean the horrour and consternation they are under from as they say the wrath of God while the flesh is judged and they are in the hell of condemnation and he can finde no other hell that they hold And this trembling and quaking they say is such as Moses and other Prophets were seized with at the appearance of God And by the State of glory he tels us they meane the state of peace and joy resulting from the witnes of the light within in the life And that by the judgment of the great day they meane sin being judged in the conscience by the light within in this life And it is considerable that when Mr Faldo had said let them profess that they believe a happiness to be enjoyed by Men and Women after their bodies be rotted to dust distinct from the being of God or that which they had not a thousand yeers before they were born i. e. to be in God from whom as of his being they say the soul came and it will be newes to me and all that are acquanted with them Yet Will. Pen in his answere will not be plaine to declare their meaning What can this silence import else than that they are guilty in this matter And as for the last judgment how can they believe it when they deny Christ's second coming visibly personally so doth Whitehead see Mr Hicks in his 2. Dial. p. 43. 75.76 8. Notwithstanding of all this this bold man dar say that God knoweth all these calumnies are â—alsly and undeservedly cast upon them And yet they neither can will nor dar vindicat themselves What followeth being but a meer commendation of themselves which we have heard so oft I think it not worth the translating let be
sowing these tares Thirdly We would labour each of us to have our souls deeply impressed with the preciousnesse of Christ and the absolut necessitie of making use of him for salvation for the Devils great and manifest designe is by these his Trustees and Traffickers to dispute men and debauch their spirits into a contempt of the precious Saviour and that great salvation which is purchased by his death and never since he began hath he made use of a mean which hath so cleare and close a connexion with that end Now Christ can be precious to none he can be prized by none who is not vile in his own eyes he who lives not within sight of his own loathsome leprosie and who is a stranger to the plague of his own heart will reject the counsel of God against himself and despise the great salvation And it is cleare beyond debate that the Devil do his best can never proselyt any man into this delusion and damnable haeresie of Naylorisme aliâ—s Quakerisme till as the God of this world he have first perfectly blinded their minds that he may harden their hearts into a final rejection of the true Christ the Saviour as the alone and onely way to be clothed with a sufficâ—ent righteousnesse and cleansed from all that filthinesse of the flesh and Spirit whereby they are defiled and from which they can onely be cleansed by that blood which these blasphemers tred under foot Let every one therefore who would keep himself in the love of God and of Christ keep his finger upon his sore that his eye may be keept â—â—xed upon the remedie for if the Devil get not his finger into a mans eye and blind fold him as to the uptakings of his own miserie and the precious remedie he will never turne him into a Naylorist that he may turne and tumble him into hell with his own câ—nsent Study thy self till what thou seest force thee to say I am the cheife of all sinners and then all that the Devil can say to the contrare will never put thee from thinking it is a saying faithful and worthy of all acceptation that Christ came in the world to save sinners Growing in this grace of the right knowledge of a mans self and of our Lord Jesus Christ is the onely expedient to defeat the designe he drives by these drivers and to be preserved from being led away with the errour of these wicked Fourthly Study to know the great principles of the Oracles of God and to have these impressed upon thy soul that so when assaulted by Satan thou mayest hold fast that truth which can onely make thee free And let the fallings away of others make thee the more closely cleave to that blessed Guid who leadeth in all truth In a word Let each one be busie in studying the word of God and his own heart and be much in holding up his heart to him who writs the Law in it that so his heart may become the Epistle of Christ and then he is guarded against taking on blasphemous and cursed Naylors blake marke Let the sad sight of that swarme of Apostats put thee to studie to know the truth in its power and sweetnesse And then when by the fallings away of others Christ is saying unto thee wilt thou also leave me thou will answer with that man whither shall I go from thee for thou hast the words of eternal life This will blessedly arrest the soul to an aboad with him when others will be carried away and never be seen any more to walk in Christs company Now to make thee give thy self in some seriousnesse to studie the precious Truths of God and to know him whom to know is life eternal thou mayest observe and be provoked to that exercise by thy observation what the Devil who is still going about as a roaring lion seeking whom he may devour is a doing and what he is thereby designing When he had for a long time bawled and blasphemed in not our non-sense lest his trade should decay and the market of these traffickers for the souls of men for the precious souls of men are the commoditie they deal in should misse their marke to the end that he may make merchandise still of such with feigned and fair words he prompts some to polish as well as they can with their parts and pen these blasphemies and give them some colour for which service his Apostle the Author of the Theses and Apologie is shaped and set apart as the sharpest and neatest pen. I shall not here as I intended digresse into observations upon the addresse of this book wherein he Chartals all the learned men in the world since it can escape no mans observation who reads his book with judgement and compares it with the addresse that this novice being lifted up with pride is fallen into the condemnation of the Devil Neither shall I take upon me to hint any thing as to the bulk of the abominations wrapt up in his voluminous fardell of blasphemie that being so excellently handled by what thou hast read in this exquisitly cleare Examen Onely as it seems that as the Devil thought to serve himself by a Barclaij Argenis the scope whereof was to teach how effectually to destroy Protestant Religion and swallow up the Truth in the See and sinck of Romes abominations so we have a second Barclaij Argenis the scope of which is under sceptick and introverted notions and new coined names to destroy Christianity and introduce pure Paganisme and thus with a confidence peculiar to that partie and like him who prompted him to the undertaking he would rant and Romance us into heathenisme But since he hath taken upon him to give us a Confession of a kinde of faith after he and his complices have made shipwracke of precious faith and flout without fear at the faith of Gods elect which is a systeme of Paganisme And since he hath published to the world the Naylorists Alcoran whereby he intends as Mahomet's Mufti to Mustelman the Christian world and Mancipat us to the Turks gallies or worse The Good Lord to prevent the Devil and this desperado's designe hath found out and fitted for the undertaking amongst the men whom of all others he most despiseth and abhorreth the singularly acute solidly learned and truely gracious Author who hath in his Masters cause and strength undertaken the work and taken this Turke to taske and in his convincingly cleare examen so discussed and dissected that carcase and carrion of all abominations as by the light of that Spirit of truth which hath led him in the Examen he hath manifestly discovered Barclay's pretended Revelations to be the horrid illusions and hellish suggestions of a Spirit of a blaker colour then Mahomets pigeon and himself to be the Devil in Samuels mantle perswadeing us by the assistance of his Mephystophilus instead of putting on the Lord Jesus Christ that we may be found clothed upon with that rob