through Preaching openly he is not limitted yet no Preaching is truely effectual without him who is the chief Teacher For Priest It might have been answered by one of your oppinion 2. Paul your question is idle and vain for most men believe without a Preacher they shall believe the Light within teaching them Answ. If they cannot Preach except they be sent then who must send them and give them power for that work but Christ Secondly Neither do we so accuse Pauls question with being idle nor say that most men believe without a Preacher especially if they believe the Light within teaching them for that is Christs Light who is the true Teacher which brings to the substance of true Preaching and Teaching which proceeds from the Light within Priest The Scriptures Preached or the things contained in them is the ordinary way of begeting Faith Answ. The things contained in them seems a little to mend thy matter which things contained were before the Scriptures or Writings were and extend farther for some had and performed the things contained in the Law which had not the Law Viz. outward and many in this day can testify that the Spirit and Light within hath manifested within many things contained in Scripture before they read them outwardly there Priest The whole council of God Paul sheweth forth Act. 20.27 yet no other things then those which Moses and the Prophets did say the Scriptures Act. 26.22 Answ. All Pauls Preaching or his whole council from God is noâ— Recorded there but little in comparison of what he Pâ—eached Recorded he continued his Speech or Preaching till midnight ver 7. and talked even till break of day Where is this Sermon Recorded Many Scriptuâ—es and Books were writ by the holy men which we have not in the Bible were it not grose and false therefore to exclude them as no part of the councel of God Priest Is not that another Gospel that all the world over are taught Christ and his Gospel Answ. It is not our Gospel therefore unjustly charged against us for not all the world over are taught or are learned Christ and his Gospel though all have a Light from him sufficient to teach Priest In the use of Scriptures we are to expect he will beget Faith by his inward Teachings and Workings on the heart Answ. the matter is somwhat mended in confessing to his inward Teaching and Working on the heart but in that it seems to be tyed up or limited to the use of the Scriptures this dâ—nyes the sufficiency and extent of the Spirits inward Teaching which many have who cannot read nor use Scriptures and those who having not the Law were a Law to themselves and shewed the works of the Law written in their hearts c. though the Scriptures of Truth in their place we must needs own in that Spirit that gave them forth but whereas other-whiles Preaching is made the cause but now the Scriptures this is to make the Scriptures and Preaching all one and â—hen people may spare their mony they give to Priests for Preaching and giving their Interpretations to the Scriptures and onely read them with expectation of Christs inward teaching and working on the heart which indeed ought to be inwardly and Spiritually expected and waited for Priest He bid them search the Scriptures for in them they thought to have eternal life and they testified of him Joh. 5.39 this thought could not be a delusion Ans If this thought of their having Eternal Life in the Scriptures was not a delusion then they had Eternal Lâ—fe according to their thought but Christ testifies the contrary against â—hem in the following words saying Ye will not come unto me that ye might have life so to affirm they had it in the Scriptures is to affirm they had Christ in the Scriptures and that their searching them was their coming to Christ which is both contrary to their state and opposite to Christs own words of them that they would not come unto him that they might have Life And this contradicts thy former and much of thy stuff about Scriptures Priest â—f the searching and believing the Testimony of Christ given by the Scriptures be not really to find Eternal Life but an error c. such a thought as we blind Priests have then Christ would have told them of that error and bid them look for Life by following the Light within Answ. Believing the Testimony of Christ and searching the Scriptures are to things and the belief of which Testimony comes not barely by sâ—aâ—ching them for if it did then all that searched them had that belief and so Life c. which is contrary to the truth of what is apparent concerning many and to Christs own words of them they thought to have Eternal Life in the Scriptures and yet had neither heard the voyce of God at any time nor seen his shape they not believing him whom he sent nor would come to Christ that they might have Life Priest The Fathers before the Scriptures were written had the things contained in them by Revelations audable Voices Visions Dreames c. not by the Light within your Enthusiastick Fancy Answ. Yes It was by the Light within that they had the knowledge of those and had Revelations Prophecies c. For the Word of Prophecy was a Light to them and the inspiration of the Almighty gave them understanding when God spoke in a dream or vision of the night c. and God hath promised to pour down his Spirit upon all flesh that sons and daughters may prophecy young men may see visions c. Joel 2. was this a fancy Or to be mockt at as thou hast done Your Enthusiastick Fancy thou sayâ—st what grose error and ignorance hast thou herein shewed Priest That Christ will now beget Faith without the Scriptures Preached or known it were as good an inference to say because that by faith in Jesus Christ to come in the flesh the Fathers under the old Testament were saved therefore though one should not believe that Jesus Christ is come in the flesh yea though he should deny he is come he may be savâ—d if he believe he is to come Answ. An unequal parallel and false inference and abuse against us to compare the Scriptures with Christs coming in the flesh or to bring them in competition therewith and how did the Fathers know he was to come but by the Light or Spiâ—it of Prophecy within And how did the Saints truly and effectually know he was come but by the understanding and Eternal Life he had given them From whence Scriptures were given and from whence they spoke and wrot Priest 1. You deny the main end of Scriptures which is that we by believing what is written of Christ. 2. In them may have Eternal Life Joh. 20. 3. That we may find Eternal Life by searching they testify of him Answ. Nay the main end of Scriptures we cannot deny whilst we own and testifie to that Spirit
what his thoughts are and searcheth the heart who both can and doth spâ—ak what he pleaseth both of things declared in Scriptures and without them as he sees meet to the perticular states of men and persons and so to lay so much upon Scriptures which belongs to God and Christ and is properly their Work is unsound And Whâ—re provest thou the Scriptures search the thoughts And wherâ— say they so of themselves when they do not speak and direct to any perticular Person and shew him his thoughts and actions perticularly which the Light doth And the Spirit of Truth reproves and convinceth of the several evils whereof persons are guilty It s the Lord that sets their sins in order before them Priest It is false That any have a sincere supernatural Faith of the Scriptures that are ignorant of Christ c. They testify of him Answ. So then they must have some knowledg of Christ and from thence have a supernatural Faith of the Scriptures But how doth this agree with much more of thy work about searching the Scriptures for Life Eternal in them for begetting Faith c. Priest The foundation of the Saints and houshold of God are the Phrophets and Apostles Jesus Christ being the cheif corner-stone Eph. 2.20 Answ. Were not the Prophets and Apostles of that houshold of God If they were then they were their own foundation according thy to assertion here but thou hast wronged the Scripture for it was the foundation of the Propheâ—s and Apostles mark of the Prophets and Apostles they were built upon Christ Jesus the cheif corner stone Priest By the Prophets and Apostles that are the foundation is meant their Doctrine contained in the Scriptures not the persons Answ. Their Foundation was before their Doctrine or Scriptures Another foudation can no man lay then that which is already laid which is Christ But sure the Prophets and Apostles and Scriptures were not he Priest The Scripture makes known inward sins of thoughts and lusts Rom 7.7 Is able to makâ— the man of God perfect if they did not search into the thoughts of the heart discovering who are blind and carnal How can they make Wise unto Salvation Doth not the Scriptures make us Wise unto Salvation Therefore Are they not able to save us Christ as the principle cause of our Salvation is said alone to save us Answ. Thou meanest Christ as the principle searcher or the Spirit but the Scriptures as the instrument and then thou shouldest have said Christ makes known inward sins the Spirit searcheth all things And God Judgeth the secrets of men by Christ according to the Gospel without the knowledg of Christ there 's no supernatural faith of the Scriptures nor can any be made Wise unto Salvation but through that Faith And that Christ and the Spirit makes use of speaks and opens things contained in the Scripture many times Who denies that For then he speaks and opens those things immediately and thus the Law was made convincing to Paul not before it came thus and if on that account they be the instrumental cause then its Christ or the Spirit by hâ—s own speaking or teaching and openings that is the searcher and saviour And then it were most proper to lay the stress upon him as the searcher and Saviour and not thus often tell of the Scriptures being the searcher of the thoughts and of having in them Life Eternal lest also that ignorant persons go Idolatrously according to the tendency of much of thy matter to put them in the place of Christ or seek to make them the Saviour seeing that Christ the principle cause of our Salvation as thou confessest is said alone to save us and if he alone save its sufficient people be directed to him for that end for in him all sufficiency is who can now immediately speak matters contained in the Scriptures as well as when they were first given by inspiration And it is the inspiration of the Allmighty that giveth the true understanding without which the right use and end of the Scripture is not known Priest The Scriptures of Truth not I make four Saviours Viz. The ingrafted Word Faith Scriptures Timothy c. Answ. To us there is but one God one Christ one absolute Saviour one Faith c. Priest There is a Faith of the Scriptures that is historical this is not sufficient but this Faith may be of Christ as well and yet they not be saved but who has saving unfeigned Supernatural Faith of Scriptures cannot waâ—t it of Christ. Answ. Well Then this saving Supernatural Faith of Scripture and of Chrâ—st must come fâ—om a Supernatural Light or Christ who is thâ— Light and Author of Faith Priest How shall they believe without a Preacher sent Joh. 20. verse last They must have the Scriptures who have the knowledge of Christ for without this they cannot be kept from hell Answ. Who must send them if there be no immediate Teaching or Revelation now How provest thou thy Call from Scripture and that thou art Comissionated by Christ to Preach Thou shouldest rather have said they must have Christ who truely know the Scriptures and without him they cannot be kept from hell Priest In thâ—se Commandments written is our Life Deut. 30.15 16. Answ. The Word and Commandment was nigh them in their hearts that they might obey it and walk in the Commandments and live see Verses 11 12 13 14 15. how herein thou hast diminished and wrested Scripture and that Word which was nigh in the heart the Apostles preached It doth not say in the Commandments written is your Life Priest But that all Nations have the knowledg of Christ It s in an Enthusiastical Bible c These places He enlightens every man that cometh into the world and hath no respâ—ct of Persons are far wide from this conclusion therefore all have the knowledg of Christ all the Turks Jewes Pagans c. Oh! What monstrous horrid Doctrine c. Answ. It is not our Assertion nor Conclusion that all Nations or People have the knowledg of Christ herein hast thou abused us and our Principle for though he enlightens all they all do not walk in the Light nor believe in it But all Nations and People that come ever to know Christ and be saved must walk in his Light Who is the Way the Truth and the Life Priest Christ as he is God equal with the Father hath planted some Light of a natural conscience in every man of the world Answ. In him was life and the life was the light of men And he was that light which enlighteth every man that comes into the world who is not natural nor his Light that shines from him in the Conscience And God is Light who enlightens the World and gave his good Spirit in the dayes of old to the Rebellious and sent his Son a Light into the World That whosoever believes on him might not perish but have eternal life And here is the power and
sufficiency both for Believing and Salvation Priest All men have a Light of a natural Conscience from him which tells that there is a God and somewhat of the nature of God that he is Eternal which they may read in the creatures Rom. 1.19 20. and of the morral Law which yet is but very dark c. Answ. Where do the Scriptures call it a Light of a natural Conscience What great Ignorance is here seeing Christ is the true Light that enlightens every man c. And that which might be known of God was manifested in them which gave the knowledg of the Eternal Power and God-head from the creatures and of the Law of God in the heart and that Light or that which might be known of God which gave this knowledg was not natural of a natural Conscience as blindly is conceived and asserted for the natural man with his natural knowledg perceives not those Spiritual or Invisible things nor can he know them but he that 's turned to a Spiritual Light and Principle within where that which may be known of God is manifested Priest But of Christ in his nature and the nature of Faith they cannot without the Scriptures so far as it is Gods appointed Way Answ. Christ is Gods appointed Way c. This high and general opinion of the Scriptures depends upon the former conceit of finding Eternal Life in them by searching of them but that 's answered and contradicted by this our Antagonist himself over and over Supernatural knowledge and Faith of Scriptures being not had without the knowledg of Christ but there are many search and read Scriptures that are both out of this knowledg and Faith so that t is evident that the bare reading Scriptures doth not attract supernatural Faith Knowledg Light Spirit c. but it is the supernatural Light and Spirit that brings to the serious reading and supernatural knowledg of Scriptures And it s also confessed in contradiction to much more however that the Light in all men teaches them of the morral Law and Is not that Scripture or things contained in it Priest The Light wherewith Christ enlightens all all Nations had before Christ came in the flesh as well as now and yet Who will say that they all knew Christ Answ. It is not our saying nor assertion that they all knew Christ though some by his Spirit or Light then had a fore-sight of his coming before he so came though since he has given a more full demonstration and discovery of his Light Priest If all men are taught to know Christ by the Light within them Why sent he Apostles to all Nations to make them disciples Mat. 28.20 Answ. All men are not taught that knowledg by the Light because all obey it not but many love darkness rather The Apostles were sent to turn them from darkness to the Light that therein they might know their Doctrine fulfilled and be Christs disciples Priest Why did he give gifts to Apostels Pastors Teachers which should continue till we all come to that unity of the Faith and fulness of the Stature of Christ Was that Light within dim in those times that it needed the help of outward Light How was it a mystery hid from Ages Answ. The dimness was in the Persons that were to be turned and directed to the Light not in the Light it self and the Apostles went by virtue of the Light and Gifts in them for the help of people and not the Light for their sufficiency and help was in it and from it which was not outward nor natural and having confessed Gifts Teachers c. to continue till we all come to the unity of the Faith and fulness of the stature of Christ. How obviously hast thou herein contradicted thy former Doctrine for imperfection and sin till death c. Priest You have made the visible Church very large who have taken all the men of the world that ever hath been into it If the Lord has given Grace and Knowledg equally to all men Wherein stands the freedom of his Grace towards them that are saved Answ. These are both forged and false accusations depending upon the former against us for neither did we ever make the visible Church of that largness nor is it our Principle that Grace and Knowledge is given equally to all men that 's but thy false inference against us whereupon thou hast grounded much of thy caviling against us like one that loves to fight with thy own shadow or a man of straw of thy own makeing to make and forge lies against us and then go to confute them Unprofitable and vain Priest Never did the greatest Enemy of free Grace so tye up and limmit God in the dispensations of Grace as you that with good words and fair speeches would deceive the Soules of the simple Answ. Nay Thou and such like go about to tye up and limmit God in the dispensations of Grace who would tye it up onely to a few and deny its universal extent to all and as those Priests of Scotland that formerly curst all them that held Grace is free and that with good words and fair speeches we would deceive the hearts of the simple is a slander against us and against our end and intentions and contrary to the tendency of our words and speeches Priest Judas got as much from God as Peter did but he rejected it but Peter made better use of it Your free Grace that all men have received alike doth not exclude boasting but say Well was it with us that made better use of that which others in hell got as well as we Thanks to our deligence and good intentions and tractableness in harkning to the Light within which all the damned got as bright shining as well as we but for Christ we have no cause to thank him more then the damned have This is the Language your Doctrine of free Grace teacheth men to say in their thanks-giving Answ. Here-upon several of thy false conclusions and inferences against us thou hast thus uanted and made a false Language of our Doctrine contrary to the very nature and tendency of it Who but men in hardness and impudent boldness would go to confute and raise absurdityes on our Principles when they do not know them but are yet to learn as thou art with thy companions For it is not our Principle nor the Language of our Doctrine that all have the knowledg of Christ equally and that Judas got as much from God as Peter nor that free Grace all have received alike nor that the damned got the Light within as bright shining as we but that God is no respecter of persons in that he gives liberally to all so much of his Grace to every one as is sufficient yet not that all have received alike or the same degree of Grace and Knowledg c. for all receive not or accept not that measure of Grace given to them to obey it But whereas we are scoâ—â— at
thou knowest not which as before was answered thee makes for their imagination of a Purgatory but if the Papists hold that some Believers are free from all Sin and perfected in this Life therein they outstrip thee and the Priests who would exclude all Believers from perfection and freedom in this Life Pr. Ye say that all men have a like Light and Grace some do attain to salvation others not which proceedeth not from any difference of Grace given by God but that others have better improven the Light given to all which improvement must indeed come from free will Ye hold Merit You are not so ingenious as Papists An. Concerning Grace being given alike to all if thou intendest in measure or quantity thou hast vainly made repetitions without ground against us but as for the improvement of the Grace it comes not from free will as falsly thou hast said but from the capacity the creature is put into by the Grace it self for mans will is not made free of it selfe but by the Grace or Power of God which worketh in man to will and to do But and if somes not attaining of salvation is because it s either from a difference of the Grace given by God or for want of sufficient Grace given by him according to thy Doctrine then this charges the fault upon God as being partial and the occasion of some mens destruction contrary to that saying of the Prophet He willeth not the death of a sinner but rather his return c. Pr. That the Light that Christ enlighteneth all men with is sufficient for the knowledg of the mysteries of the Kingdom is contrary to Scriptures An. Nay It is not contraâ—y to the Scriptures that the Light of Christ in men is sufficient for the knowledg of mysteries of the Kingdom savingly in that t is sufficient for believing leading out of darkness and to receive the Light of Life And they from whom God hath hid those mysteries are such as disobey the Light and shut their eyes against it as Christ said Their eyes have they closed c. least they should see and be converted and I should heal them All which doth evidence the defect and fault not to be in the Light of Christ but in them that disobey it Pr. The natural man cannot know the things that are of God he hath no sufficient Light to know that which he cannot know An. That therefore he hath no sufficient Light is no true consequence for then by this none have Light sufficient whilst in the natural state which all are in before they are made spiritual thy consequence had onely held to prove the Light insufficient if thou couldest have proved that they that are in the fallen and natural state cannot be changed nor restored into a spiritual state but this were gross to affirm for as man is natural he cannot know the things of the Spirit buâ— the spiritual man doth Pr. The Jewes that had the outward meanes shut their eyes against it neither doth it mean of the Light of Christ within except onely the Light of nature An. The Jews had not onely an outward meanes but also an inward Light the good Spirit of God given to them though they Rebelled and the Word nigh them in their heaâ—ts c. which was not a Light of nature Herein thou hast greatly erred And would Christ have reproved any for shutting their eyes against that which is natural and insufficient and made that the cause of their not being converted and healed See Mat. 13 15. Thine and the Priests darkness and ignorance in this matter How great is it Pr. The Kingdom of God being Righteousness Peace Joy in the Holy Ghost no man that hath not the Sanctifying Spirit hath it or had it within him no peace nor joy in the wicked An. The Kingdom of heaven was in the Pharisees or Jews as Christ said The kingdom of heaven is within you Luk. 17.21 when they were unsanctifyed though they were not come into it nor to attain to the righteousness and peace of it for that 's attained to by such as are translated out of darkness into the Light for all that have a true Light and Seed in them are not in it Pr. The Light of the Scriptures is a Light shining in a dark place 2 Pet. 1. An. The Light that Peter directed them to was the more sure Word of prophecy 2 Pet. 1. And was that the Scriptures of the Prophets Or did that Light come from them or from Christ If so then Why were they not directed to the Scriptures of the Apostles Or Were the Scriptures of the Prophets more sure then the Apostles writings Surely the Light which leads to the day star arising in the heart thou art exceeding ignorant of and thy darkness may be felt Pr. How gross Pelagionisme is that the same Light which was Sanctifying to others that obeyed was Condemning to Judas and Cain Is Gods revealing of those things and hiding of them the same Sanctifying Light and Illumination An. God who reveals those things to the obedient that he hides from the disobedient this plainly contradicts thee and thy former words for God is still the same Light and it is the Spirit of Truth that Sanctifyes and Justifyes the Righteous or Obedient that reproves the world of sin c. And this is the condemnation that light is come into the world and men love darkness rather then light c. Joh. 3. So in this matter thou hast shewed thy self ignorant of the Scriptures Pr. Where there are many Words of God being taken together they are called the Word of God An. Thou mightest as well say that many words and one word are both one Where provest thou thy assertion For in contradiction to this presently after the Scriptures call Christ the Word of God in some places and sure the Scriptures and Christ are distinguished they are not Christ. Pr. K. 8.46 That there is no man liveth and sinneth not It doth not say there is no man liveth and hath not sinned An. He that abideth in Christ the second Covenant sinneth not but is redeemed out of that state in which there is no man that sinneth not and John said If we say we have not sinned we make him a liar c. 1 Joh. 1.10 Pr. Their begetting is in order of nature before their faith An. Wheâ—e provest that Is begetting in the unbelief then and not in the Faith whereas the Word which begetteth is the Word of Faith and profits not where t is not mixed with Faith within Pr. Those of your way have held out to the world that to have Hebrew Greek and Latine is a mark of Antichrist An. Thou hast often wronged those of our way as thou hast in this wherein thou art answered at first Pr. Those who tell us of a faith in Christ without the Scriptures have no Light in them Secondly There are many things which we think and desire against the Law
which gave them forth and to him whom they testify of to wit Christ by whom they are to be fulfilled unto the true believer that reads them in a right mind and Spirit Secondly But where having Life in them Viz. in the Scriptures is laid down as following believing This is an error depending upon the former and a contradiction to the Scripture that saith That believing ye might have Life through his name he doth not say in the Scriptures nor by searching them but through his name of whom they testify and those to whom these things were written that they might beleive that Jesus is the Christ c. and have Life through his name They were in some measure prepared by the Spirit or Light of Christ allready manifested to receive those things which tendâ—d to the furtherance of their Faith and confirmation of their Belief concerning Christ that they might have life through his name Pr Whoso holdeth this denieth them really and interpretatively Answ. Is this thy proof of thy false accusation against us of denying the Scriptures that we deny them interpretatively so then our denying the Priests Interpretations upon Scripture which are not Scripture must be deemed a denial of Scriptures as if they were either the same or of equall authority with Scripture or when they tell us of finding Life in the Scriptures we must take it for granâ—ed that they mean in their Interpretations upon them whereby in many things they contradict plain Scripture as hath been proved any times so however when they bid People search the Scriptures for Life Eternal in them they intend they should take their meanings along with them and believe as they say and so people must run into an implicite Faith if they take things on their Authority and Credit for by their meanings and Interpretations they can sit as Judges over Scriptures and tell people they must give the sence and reconcile them and over the Ligâ—t and Spirit within and tell them its but an Enthusiastick Fancy but who are not so Ignâ—ble as to receive a Belief or Faith from them on such a dark implicite and slender account as this of Priests But wait in the Light of Christ within for a right understanding of things that are Spiritual relating to Faith and Salvation Such find they have cause from the certain demonstration and testimony of the Spirit of Truth within to believe Christs Light and Spirit rather then the Priests meanings and private Interpretations wrestings and perverting of Scriptures Priest It is not about the expression of the Word of God that debate should be kept up if in a sound sence granted that they are called the Words of God Answ. So Then the Scriptures are granted to be words of God why then holdst thou debate against us but to shew thy cavilling Spirit For the Word was that from whence words and Scriptures procâ—eded and came to the Prophets and Messengers of God before they spoke the words to Write them Priest Ye deny that Faith cometh by hearing of the Scriptures which is the Word of God for that we receiving them by Faith are saved which is plainly asserted Joh. 5.39 Answ. We deny that Faith comes barely by hearing the Scriptures for if it did so come then all that hear or read Scriptures must have Faith and hear the Word but we see the contrary and Christ told the Jewes they could not understand what he said because they could not hear his words and yet they could hear Scriptures and him speak outwardly to them But this is a mistery hid from such as thou art and there were those whom the Word Preached did not profit bâ—cause it was not mixt with Faith in them Priest Your selves acknowledg that they are the words of God then this or that perticular saying is the Word of God seeing there is a singular where there is a plural Answ. But Singular and Plural differs and though there be a Singular included where there is a Plural is it therefore good Logick to say that Singular includes Plural or they are both one Or to saâ— that because there are Words of God in the Scriptures and where there are words in the Plural there must needs be a word in the Singular therefore these words are the Word and so are the Scriptures Is this thy Lâ—arning and Logick Surely thou art so far from knowing the Word which lives for ever and was before either the Scriptures or words in it were given out that thou art yet as one senceless and confounded in thy expressions and cavilling against â—ruth Priest The Scriptures in the Bible are called the Word of God Mark 7.13 Answ. This is a very general expression of the Scriptures in the Bible being the Word of God when they do not say so of themselves whereas all the Scriptures in the Bible are so far from terming themselves the Word of God in such an eminent expression that they cannot all be truely termed his Words there being in many places Recorded both words of Wicked men and Devils though the Historical part that relates these things be true as to the narration of them And they Mark 7.13 that made the word of God of none effect by their Tradition and rejected his Commandment did really act contrary to the Word within which Moses preached and against the Law of God without so that 's no proof of the Scriptures in the Bible being called the Word Priest That which maketh wise to Salvation or maketh the man of God perfect c. is inspired of God that is the Word of God which maketh wise profiteth 2 Tim. 3.15 Answ. Here again hast thou fallen short of proof of thy matter for where it is said All Scripture is given by Inspiration of God c. Is is added So it 's All Scripture given by inspiration But if that must be called the Word of God in thy sence then it may be read All the Word of God is given by Inspiration of God How will that sound and signify Or All the Word of God given by inspiration of God c. See thy ignorance and impertinency for though we grant that all Scripture given by Divine Inspiration is profitable to the man of God for the making Wise to Salvation but it is through Faith which words through Faith I find theâ— to have taken little notice of if any or of his being the man of God first that knows the profit of the Scriptures which are given by Inspiration that he may be Perfect which the Priests deny in denying Perfection and that he may be thorowly furnished And many things were written and directed to the Saints and not to the world c. But what thou concludest from hence doth not follow Priest Is there any Prophesie almost or Book of the Scripture but it calleth the things contained in them the Word of God Thus saith the Lord c. Answ. For as was hinted there are many things written in the Scripture
that can neither properly be called the Word nor are they words of God as what the Serpent said to Eve Pharaoh to Moses false Priests and Prophets in the true Prophets dayes many things and accusations which the Jewes said to Christ Were these the Word of God Mayest thou not here see thy error and confusion Priest There is nothing so much commendeth the necessity of the knowledge of Scriptures and Learning as the horrid detestable absurdityes which men unlearned c. wresting Scriptures to their own perdition however they revile Study of Scriptures and Learning Answ. There is nothing more discommendeth things and the Priests Way of Learning and Studying the Scriptures as your perverting and abusing them for your own ends and turns and the Pâ—iest making a Trade of them by their Learning and must people depend upon the fruits of your Study and Learning to know the Scriptures And yet other whiles they must expect to find Eternal Life in the Scriptures to be made Wise unto Salvation by them What contradiction's here But if the Scripture given by Divine Inspiration be profitable to the man of God and by the same Inspiration be understood and make Wise to Salvation through Faiâ—h and that the Spirit of Truth lead into all Truth then wee 'l not be beholding to thee and such as thou art for your Learning and Study who deny the immediate Teaching of the Spirit and so are but still unlearnd as to the things of God And why doest thou villify us as unlearned and make a flourish as if thou art some Eminent Learned man This shews thy Shallowness Pride and Conceitedness And were not Peter and John unlearned men and so accounted by the Learned among the Jewes Yet were full of the holy Ghost and learned by it Wouldst thou and thy Companions limmit the Gift of God or a right understanding of Scriptures to your natural drossy Learning and imaginary Study O! The Lord hath raised up and brought to light that Life and Spirit which has brought many to see thorow you and your corrupt Learning and Babylonish stuff And whereas thou dost villify and jeer upon these words Viz. That the word which the Bereans received with all readiness of mind and the Scriptures which they searched are two things and sayest I purposely pass by that which follows Viz. Whether these things were so Answ. Are they not mentioned distinctly as two The Word they received c. the Scriptures they searched to see whether these things were so Now there was more in Preaching then bare words or Scripture For their gospel came not in word onely but in Spirit and in Power which when that had touched their hearts and they had received a sence of the Spirit and Life which the Apostles were Ministers of this prepared them for a further understanding of things and matters relateing to the Testimony of Truth and of the Scriptures when they searched them in that weak state wherein they were at first receit of Truth for a further or additional confirmation of their understanding of things declared upon Scripture account touching Christ but if according to thy sence the Word which they râ—ceived with all readiness of mind and the Scriptures which they searched to see whether these things were so were but one thing then Is it good Doctrine to say that when they received the Word with all readiness of mind they searched the Word to see if those things in it were true or to try the truth of them How then was it received with all readiness of mind Or was it the Scripture which they received with all readiness of mind and thâ—n when they so received them searched them to see whether those things where so Is this thy excellent Logick If so then thy Doctrine runs thus They received the Scriptrues with all readiness of mind and they searched the Scriptures to see whether the Scriptures were so or for proof that the Scriptures were true they must search the Scriptures to prove them true by themselves Will this be admitted of as excellent Logick in your Schooâ—es to prove an assertion by the same assertion and to beg the question in controversie If so then in all points asserted and disputed of it is so because it is so will serve for proof Priest The Word you say is one How can it be called those things Answ. If the Word which I say is one cannot be called those things thâ—n it proves what I said befâ—re that the Word and Scriptures are two things and that their receiving the Word with all readiness of mind was inward but the Scriptures are outward which they searched after they received the Word Priest Are the things written in the Scriptures and the Scriptures two things What excellent Logick is this Answ. If they be not two things and yet the Word which is but one and those things contained in them be two things How are the Scriptures the Word seeing the Word and those things are two Yet here again thou shâ—west very little Learning as professed by thee for the Writing and the things written of are two things as well as Scriptures and the things contained in them for there is the thing containing and the things contained according to the distinction of them and some of your selves Priest Or ye must take the Scriptures in the abstract for the writen Characters as distinguisht from the things that are writ so nothing can be either searched or found in a number of Characters Answ. I know of none that appear so ridiculous as to search them meerly as a number of Characters so abstract to prove things or matters but to search them for those things or declarations contained in them which appear to the eye of the understanding and not to the outward eye in the bare Characters and yet Scriptures signify Writings Priest Whereas ye ask whether I think none hath Faith so none shall be saved but those that hear the Scriptures by the outward ear or can read them What God may do or doth in an extraordinary is not the question for his absolute Soveranity in his dispensations of Grace is not tied c Answ. Then God and his dispensations of Grace are not limitted or tied as many other times thou and others of you seem to tye up all now to Scripture for Life Eternal for Faith c. other whiles to your Interpretations Learning and the fruits of your study but the way to God and Salvation is Christ And no man comes unâ—o the Father but by him nor none comes to the Son but by the Fathers drawings which are known in the Spirit and Light by which we have access to God Priest The Scriptures search the thoughts as an Instrument and Christ is the principal searcher Answ. That 's Christ or the Word of God which is a discerner of the thoughts and intents of the heart that searches the heart And it s the Lord God of hosts that telleth unto man
corruption remaining still in them whereas his Will was to the good his Mind and Affections were on things above when converted and victory obtained and the viâ—e affections and desires mortified which they that are Christs have crucified and his saying With my mind I serve the law of God but with my members the law of sin related to the state of his Warfare and shewes an opposition in his mind against serving sin But thy Doctrine signifyes thus much as if he had said with my Mind I serve sin and with my Members I serve sin yea with my Mind Will and Affections I serve sin and the Law of God both this were a serving two Masters And then where 's the contrarâ—eâ—y and opposition thou speakst of afterward Pr. I said There was Flesh and Spirit in him so that neither the operations of the Flesh or Spirit were compleat and perfect because of the opposition they have one to the other the Flesh and Spirit are contrary one to another Ans. Thy making the opposition between the Flâ—sh and the Spirit and their contrariety one to the other thy reason to prove that neither the operations of the Flesh or the Spirit were compleat and perfect it proves the quite contrary for the Spirits opposition to the Flesh and its contrary operation proves that the Spirits operation is pure and compleat against that which lusts against it and so against the fruits and works of the Flesh which are absoluâ—ly also opposite to the fruits of the Spirit yet they through the Spirit came to mortify those deeds and works of the Flesh which were corrupt Pr. Ye cannot do those things that ye would because he could not Will them perfectly Ans. It s God that works in the believer both to will and to do and his Work is perfect and to whose Will mans Will ought to be subject Pr. If all the imperative faculties of the Will and Mind and inferiour of the affections be fully and strongly joyned for any action the members of the body cannot but be obedientially c. Ans. Then such as have the mind of Christ whose Wills and Minds are subject unto his as theirs whom he calls his Brethren and whose affections also are set upon things above such have unity with Christ and in their faculties as thou callest them and therefore their members must needs be obedientially subject as theirs who are sanctified throughout in Body Soul and Spirit Pr. What part of him did sin dwell in if neither in his Mind Conscience Affections c. Ans. He said In his flesh dwelt no good thing but it was not all his life time of continuance Pr. If you can find out any other faculty of the Soul which can be a seat for sin to dwell in then these three the Schooles will be beholding to you for your new Philosophy Ans. We may therefore see what Schooles and Discipline you have that would be beholding to us to find out some other faculty of the Soul for sin to dwell in but me-thinks thou shouldst intend better then thy words import and have said You would be bebeholding to us to shew you another which is no seat for sin and that you should not seek for more room for sin for it hath as much room amongst you as you can afford it in all the facultys both superior and inferior both in the Wills Minds and Affections But so it had not in the Children of the Light Pr. The pure Protestant Religion which is held out from Scriptures Answ. Is that your pure Protestant Religion that pleads for sin in all the facultyes of the Soul An impure Religion and Doctrine of the Ministers of sin pure Religion where it is there 's a keeping unspotted of the world Pr. There is a Righteousness of Christs Sufferings and Merit imputed c. which begets Peace which may consist with sin in a believer though thereby no Condemnation to him Answ. Christs Righteousness is known to be pure and perfect and not to consist with sin for they are inconsistant and the believer that 's come to a fellowship of Christs sufferings and a conformity to his death to know his Righteous Will by faith imputed he walks after the spirit not after the flesh and to such there 's no condemnation Rom. 1.8 Pr. Cleanse thou me from my secret sins Answ. Then let not secret sin remain in me all my Life time let not sin and corruption remain in all the faculties of my Soul so long as I live Pr. There is a Righteousness which is the same with Sanctification which is not perfect and compleat therefore no man by this inherent Righteousness is Justified Answ. What Righteousness and whose is it which is the same with Sanctification which is not perfect Is it Christs yea or nay And Is Sanctification imperfect in this Life And Is this that thou callest inherent Righteousness In this thou hast but acted the part of Sathans mâ—ssengers as hore-tofore and contradicted the Apostles Doctrine who preached to present men perfect in Christ and exhorted to purge themselves from all filthiness both of flesh and spirit and so to a perfecting of holiness in the fear of God And Was not Christ made unto them Righteousness Sanctification and Redemption And is he devided or imperfect in what he is to the Saints What grose and faâ—se stuff hast thou implyed and vented And it was they that were washed and sanctified that were justified in the name of the Lord Jesus and by the spirit of our God See 1 Cor. 6.11 Pr. You do not admit of this Doctrine Your new Light you pretend is nothing but old damnable Popery Ans. Our new Light as thou callest it is the Light of Christ the same the Apostles preached and bears witness to their Doctrine against thine and the Priests who oppose it And its Blasphemous and Damnable in thee to deem this our Light nothing but old damnable Popery it will appear that thou art nearer Popery then we in thy contending for sin term of Life but onely thou tellest us not of a Purgatory Pr Paul had victory begun but not compleated except from the the Condemning Power of Sin but the Reigning Power and Defiling was not subdued totally c. Ans. Confusion And contrary to Pauls Doctrine and state to tell of victory and yet the Reigning Power and Defiling not subdued totally as much as to say his Enemy was conquered and yet Reigned still whereas he said He had fought the good fight of faith and had kept the faith he was more then a conquerer through Christ that loved him And they to whom there was no condemnation were in Christ and walked not after the flesh but after the spirit And was there not such as were compleat in Christ to whom Paul wrote and dost not believe that he had attained to as high a growth as any of them to whom he writ or preached consider it Pr. In the present time I am sold under sin
who plead for continuance of sin and lusts in them which if they alwayes be to continue here and cannot be abstained from as thou intimatest then to what purpose was it for Peter to exhort them to abstain from them especially if he had been of thy faith that they could not or had not power to abstain from lust c. But herein thou hast sufficiently discovered whose servant thou art Pr. When they are Believers and begotten they are so freed that the evil one cannot touch them Answ. Much less lead them into Sin or keeps up the reigning power of it in them so long as they live This contradicts all thy corrupt Pleas and Arguments for Sin Pr. They do not fulfil its Lusts as to continue in Sin wilfully and deliberately without repentance yet they are not freed from Sin wholly Answ. Yes wholly when the wicked one hath not power to touch them But thy saying they do not fulfil its Lusts as to continue in Sin wilfully without repentance now may not this be taken that they do continue in Sin Lusts but not wilfully without repentance But do they Sin wilfully with repentance Hast thou cleared Gods Children herein Whereas such as walk after the spirit shall not fulfil the lust of the flesh but are in that which mortifyes the vile affections and desires and subjects the whole man to the will of God Viz. to Righteousness and Holyness Pr. In many things we offend all Answ. But not in Christ the one thing for he that abides in him sinneth not Pr. To be unblamable Is that Grace Is universal in all parts of the renewed man though not absolute c. to be unblameable and unreproveable may stand with Sins of infirmity Answ. To be unblameable is to Live as the Grace teacheth namely To deny ungodliness and worldly lusts and to live godly and soberly in this present world For Sin and Ungodliness is blameable and reproveable wherever it is it being contrary to the Grace and its teaching which is absolute as well as universal in the renewed man and is not consistent with Sin nor imperfect as you Priests of Scotland have rendered Grace Faith c. as they among you formerly that cursed every one that saith Faith is without Sin and would have all the people to say Amen to it wherein your blind zeal out-runs your understandings and made you discover your folly and madness to set people on cursing yea to curse such as held the Truth contrary to that Doctrine bless and curse not Pr. In the Book of Common Prayer there is a promise To forsake the Devil and all his Works the vain Pomp and Glory of the world and Sinful Lusts of the flesh and be led by Gods Spirit to keep his Commandments Many of those who promise may do this and keep it in the sence the Scripture holds that is that they shall disallow purpose and endeavour against those ills Answ. So Here thou hast justified these promises and many of those who promise as keeping it that is sayest thou they shall disallow purpose and endeavour against those ills as if that purpose were a forsaking the Devil and all his Works c. the Sinful Lusts of the flesh a keeping Gods Commandments c. when as thou hast denyed that any may attaine to such a state but they must purpose and endeavour after it when as the promise is absolute to forsake all sin Viz. all the Works of the Devil and to walk in the Commandments of God all their life What a medly hast thou made here like the time-serving Priests that vindicate the Common prayer and Episcopacy after they have denyed it and many of them covenanted against it We thought that the Priests and Kirk of Scotland had been more zealous and sincere in their way against the Episcopal Traditions then thou hast here appeared Will the rest of thy Brethren of the Kirk of Scotland own thee in this matter Or art thou their mouth that thou takest upon thee to be such a contender for the pure Protestant Religion as thou callest it But is that any part of your Religion to tell of God-fathers and God-mothers And to cause tâ—em to promise and vow in the Infants name and for the Iâ—faâ—t as its surety to forsake the Devil and all his Worâ—s c. all â—he Sinful Lusts and desires of the flesh and to keep Gâ—ds holy Will and Commandments when you do not believe it possible so to do in this Life Pr. As many who are commended for keeping his Commands their Sins and Failings are not-with-standing recorded Answ. Sins and Failings are not consistent with keeping Gods Commandments Sin being a transgression of the Law which when transgressed and failed of keeping it is not kept then nor the blameless state stood in Pr. You with gross subtilty bear out this sence That he who at his death is made holy is made holy somtimes before his death Ans. He is sometime a dying before dead if at their death be upon their death or dying as thou sayest yea some are many houres having the symptomes and pangs of death upon them before they are dead and in this sence I supposed thou intendest by saying at their death they are freed c. that it was upon their dying when the throws or pangs of death are upon them or when we commonly say a person is a dying when he breathes very weakly faintly and sometimes with short breathings a little before breath is quite gone and then there must needs be a little space in this Life before the person is quite dead Pr. You might as well infer if one should say that at his death his Soul aod Body are separate that he said they are separate sometime before his death at his death is meant immediatly upon his dying Ans. A false inference put upon my words which doth not at all follow for when the Soul and Body are separate or the Soul is gone out of the Body this is after death now upon dying is not after death for when the Body is without the Spirit it is dead so if thou wilt have it that when the Soul and Body are separate the Beleiver is then free from sin t is not in this Life and then Where 's the Popes Purgatory And who is now guilty of damnable Popery Is this your pure Protestant Religion Pr. I never found but that they Viz. our Brethren said Beleivers Souls either at their death which is immediately upon their death or after death are made perfectly holy and received into glory Answ. Upon dying and after death are two things so it appears still you are devided somewhat in this point sâ—me of you saying upon their dying Beleivers are made perfectly holy others say after death however by this we may observe that your Doctrine tends to make people serve the Devil by living in sin so long as they have any time and strâ—ngth to do any service for him that is till
they can serve him no longer Pr. They may mean and understand that the perfect holiness of both Soul and Body is not to be till the Resurrestion which is nothing differing from that which I say I do not say that the Body in the grave is capable of holiness till it be raised Answ. If this doth nothing differ from what thou sayest it s very strange didest not say a little before upon his dying What 's done upon his dying Is he made wholy free from Sin yea or nay If thou meanest onely the Soul that that 's onely freed from Sin at death or upon dying and not the Body till it be raised as thou sayest Then what becomes of the Sins and impurity of the Body in the mean time or the defilments and pollutions thereof Doth it dye with the Body seeing the Soul is pure when it ascends to God Or if the Body be not capable of Sin in the grave Then where is the being of unholiness and corruption to be done away so long after death as is imagined Or to say that perfect holyness of both Soul and Body is not till the Resurrection how long after death you know not Doth not this make for the Papists imagination of a Purgatory For if the being throughly purged from all unholiness be not till after death it must be some where but this your Doctrine is contâ—ary to the Apostles who said How can we that are dead unto sin live any longer therein And being made free from sin c. He hath washed us from our sins in his own blood c. Pr. From Pro. 24 16 It cannot be so properly said The godly fall seven times into trouble and riâ—e again Answ. Yes The godly falls into many troubles and afflictions but God delivereth them out of them all And he is with them in six troubles and in seven he will not forsake them And its plain from that of Pro. 24.15 16. that the just mans falling sevâ—n times and rising again is of another nature then the wickeds falling into mischief for in verse 15 16. its said Lay not wait O wicked man against the dwelling of the righteous spoyl not his resting place For a just man falleth seven times and riseth up again but the wicked fall into mischief It is not said as many of you have wronged the Scripture that the Righteous man sins seven times a day yea some of the Priests and Professors have not onely said so but have also said that the most Righteous man that is or ever was sins seven times a day which is a deceit and corruption put upon Scripture Pr. As for my saying a day it was a mistake of the citation of the place though it s not contrary to sence for Christ saith to Peter that he should forgive his Brother seventy times seven times which implyeth that a Brother may offend in the day time A. If he who is a Brother may offend in the day time Doth it therefore follow that all the godly or brethren do fall into sin seven times a day And wilt thou to serve thy perverse and corrupt end say in that a Brother may offend seventy times seven therefore he Sinneth seven times every day all his time Surely thy implicite consequence is a mistake and error and thou hast wronged the Scriptures as well as thy citation of the place mentioned But we see thou wilt stand by the Devils Cause though thou comest never so feebly off yea and fall with it Pr. I grant that the Child of God cannot Sin totally and finally and whoso doth it is of the Devil Answ. Herein again thou hast wrested and added to the Scripture as often before Totally and Finally are thy own words and not the words of John who affirmed That he that 's born of God sinneth not neither can he To say he that commits Sin Totally and Finally is of the Devil Is this all the distinction of the Devils Servants and Children from the Children of God How miserably hast thou pleaded Gods Childrens cause Surely they have no Reason to be beholding to thâ—e but may justly exclude thee for wronging of them Pr. In the sence ye imply it that he who Sinneth at all or in whom their 's any defect thus none living then ever knew or saw him Those who are commended for knowing him Sinned Secondly Job cursed his day David what sad falls he had is known Jeremiah the Apostles all of them Answ. That he that Sinneth and is of the Devil and that he that Sinneth not who is of God are two contrary births and that which is born of the spirit is spirit as that which is born of the flesh is flesh which if thou knewest the difference of and were seperated from the evil and joyned to the good thou wouldest not go about to confound them nor grosly to pervert the Scriptures and to accuse Gods Birth or Child as thou hast done Secondly And why doest thou not tell us of their deliverances as well as their falls and of their conquest which by dâ—grees they obtained in their Life time But this would make against thee and thy ill cause for Sin and Sathan whose work thou art in Pr You say a Believer is free from all Sin which we suppose you meant of a Believer from the very instant that he begins to be a Believer as ye said that the Spirit cannot be united unto Sin Answ. Nay It is not our Principle that a Believer from the very instant that he begins to be a Believer is free from all Sin thy supposition herein and much of thy matter grounded upon it is false thou hast gone about to overthrow our Principles when thou art yet to learn what we hold in this matter For a man is a Believer whilst in the faith he is warâ—ing against Sin and waiting to obtaine victory over it and to come into the glorious liberty of the Sons of God The victory is not obtained at the very first beginning of Gods work in a Soul but by degrees through Faith which purifies the hearts of them that believe and receive power in the Light of Christ and Spirit of Life to become the Children of God and of the Light which hath no unity with Sin nor can have with persons but as they forsake Sin and come out of it Pr. As you contradict your self so you do the Truth For can Sin be in any man and the actions flowing and the man not be Sinful If Sin be in a man doth it not defile him Answ. If the actions of Sin be flowing from a man he is sinful but there is a time when the Beleiver warreth against Sin and can say as Paul did It s not I that Sins but Sin that dwelleth in me And there 's a time wherein there be Sins that do easily beset and when Sin is presented in the Temptation when it is not yeilded unto but withstood and by degrees overcome by Faith in the power
long ago G. W. The DOCTRINES CONTRADICTIONS INCONSISTENCIES and VARIATIONS of the Presbiterian Priests of Scotland as they were collected in their own words out of the said bundle subscribed by Edward Jameson c. together with brief Observations and Notes upon them evidently shewing the confused body of their perverse work and babylonish structure to the discredit and overthrow of their own corrupt cause by their many and apparent Incosistencies and self Confutations which are here made obvious THere is no man free of sin in this life Christ is manifest to destroy the works of the Devil Then is Christ manifest to destroy sin and free from it which they that plead for know not his manifestation Christ doth not subdue sin totally in this life Whosoever is born of God sinneth not he that abides in him commits not sin Then he that 's born of God and abideth in Christ knowes him to subdue sin totally in this life That Christ is manifest to destroy the work of the devil if you take it so may as well prove that Satan shall not tempt a Child of God The evil one toucheth him not 1 Joh. 3. ch 5. but this doth not prove any thing the evil one toucheth them not To say these do not prove any thing is false and against plain Scripture and they whom the evil one cannot touch his tempting them hath not power to lead them into his work for all are not evil doers whom Satan tempts This saying if we sin implies as much as when we sin We teach that Believers should be daily by the strength of the Spirit fighting against the flesh The strength of the Spirit of God is greater then the devil or sin either and they who truly war by it overcome and Johns words were not when we sin but if we sin which implies not the same We know in part is an imperfect degree of knowledg and so sinful There are promises of a growth unto Believers and of a fulness Which fulness is neither imperfect nor is any degree of true knowledg sinful David Job Daniel their failings are noted which I must cite David said cleanse me from my secret sins And surely then Davids prayers were heard and his requests granted and David Job Daniel and others their deliverances are noted as well as their failings and that in their life time For perfect Righteousness there is no promise in all the Scriptures to any Believer There are promises unto Believers of a fulness Gods everlasting Righteousness is promised which is perfect and the fulness of Christ Eph. 4.13 wherein is neither want nor imperfection Christ bad them search the Scriptures for in them they thought to have eternal life This thought could not be a delusion Preaching is Gods ordinary appointed way for begetting Faith not by immediate inward teaching alone without peaching See the confusion of these Priests one while with them the Scriptures are the ordinary way another while Preaching another while all immediate teaching by God is denyed but another while it s not by immediate inward teaching alone another while a supernatural influence shining on the understanding is owned We may find Eternal Life by searching the Scriptures You deny Learning study of Scriptures and deny them interpretatively Now the Priests interpretations are set for and over Scripture which come not from the true and spiritual learning and study but from Babel They must have the Scriptures who have the knowledge of Christ for without this they cannot be kept from Hell Gods absolute Soveranity in his dispensations of Grace is not to be tyed Then neither to be tyed to the Scriptures nor the Priests preaching nor yet to their confused meanings or uncertain interpretations The Light within is your Enthusiastick fancy Christ enlighteneth every man that cometh into the world has planted some Light in every man of the world It s no less then blasphemy to count Christs Light a fancy for his life is the light of men which we bear witness of I deny any immediate teaching by God Begetting faith is not by immediate inward teaching alone without preaching Then if immediate teaching be of use in part it is not all to be denied The Scripture maketh known inward sins thoughts maketh us wise to Salvation able to save us Christ is said alone to save us none have a sincere Supernatural Faith of the Scripture that are ignorant of Christ there is a faith of the Scriptures that is hystorical which is not sufficient And surely the Scriptures are not Christ without whose knowledg and Supernatural Faith in him the Scriptures are not rightly known and believed but hystorically Without this Viz the Scriptures they cannot be kept from Hell Christ as the principal cause of Salvation is said alone to save us And surely he that alone saves can alone keep man from Hell But the best of these nations and wisest were the greatest enemies to the Gospel All men have a Light of a natural conscience fâ—om him which tells that there is a God and somewhat of the nature of God that he is Eternal and of the morral Law The Light of Christ in all men is not natural but spiritual and those in all Nations that were led by it were not enemies to the Gospel We deny that the power of God is immediate Viz. in his people He told us he will exercise his power for and in us Then his power is immediate in us and works immediatly in us many times to our strengthening comfort and refreshments when we hear no man speak or preach to us Faith is a Habit and an imperfect Creature and it s as impossible it should be otherwise as that a man abiding a man should essentially be a beast Saving Supernatural Enlightning and Sanctifying Faith is the Gift of God What then Are men Saved Englightned and Sanctifyed by that which is imperfect What gross Ignorance and Contradiction is this The Grace of Hope is Imperfect Christ is the Hope of Glory The Grace of Christ is perfect and he is the Grace of all our Graces I call the Scriptures the Word of God and the Gospel the Word of Reconciliation which are distinguished The Gospel is the Scriptures written by the Prophets what Mark wrote is the Gospel the beginning of the Gospel the Gospel is a part of the Scriptures one with them conteined in them If the Scriptures and Gospel be one How are they distinguished And if the Gospel and Mynistry of Christ be one How is the Scripture it And if Marks declaration was the beginning of the Gospel How are the Prophets writings the Gospel Is not manifest confusion variation and inconsistencies in these passages That Christ was first known himself ere he gave the knowledg of the Scriptures the Apostle Paul denies your consequence It s false that any have a sincere Supernatural Faiâ—h of the Scriptures that are ignorant of Christ c. Then t is not false that there must in some degree be a
taken from him by a greater then he We have peace with God but are all compassed about with infirmities and subject to passions as was Elias We are cleansed from all sin by the Blood of Christ. Aâ—l passions are not sinful passions for passions are sufferings for it could not be that Paul and Barnabas were subjects to the like sins with those Idollaters Act. 14.13 14 15. when subject to like passion with them Here is another Arminion and Popish error that believers may fall from Grace A believer may fall Peter and David sinned foully Surely their sinning so foully was not in the Faith but when they were turned from it which required their repentance That Peter and David fell from Faith is an Arminion and Popish error Evil works come not from Faith Then the evil works they did were out of and against the Faith and had they stood in the Faith they had been kept from those evil works Peter and David had their failings Viz. till deaâ—h Eliah an old Prophet subject to like passion as we are c. Christ said to Peter I have prayed for thee that thy Faith fail not When thou art converted strengthen thy brethren Doth signify when he should be fully recovered And surely Peter was so converted or fully recovered as to strengthen his Brethren before his decease and like passions were like sufferings which may relate to sickness Jaâ— â— 13 14. or other afflictions for Paul and Barnabas were not subject to the like Sins or Idollatry with those heathens Act. 14.15 It is not sad Doctrine as you say but comfortable that as believers may fall as Peter and David whereas he doth not fall wholly away but hath still the Seed of Grace remaining in him p. 24. The sad breach that Peters fall made on his Soul did weaken his Grace and cloud his comforts very much There are remains of sin within us which we are to mourn for If sin did very much cloud his comforts and be the cause of mournings as it was both to David and Peter then for you to plead for sin term of life cannot be a comfortable Doctrine unless to such as be hardened in sin and take pleasure in it Which improvment of the Light within must indeed come from free will and consequently ye hold Merit We must put on the whole armour of God and war against sin pa. 23. Do not they improve the Light who war against sin and this is not of or from mans will in the Fall but from the power that converts and works in him to will and to do There are remains of sin within us while we live here which we are to mourn for The kingdom of God is Righteousness Peace Joy in the holy ghost Twenty sixth Page Therefore sin which is the cause of sorrow hath no place in the kingdom of God which the Saints attain to here Faith is an habit and an imperfect creature Saving Faith is given of God and is a saving enlightning of the Soul to know Christ Faith is a Sanctifying Light What strange Doctrine is this that an imperfect creature is a Saviour an Enlightener a Sanctifier and doth the Kirk of Scotland receive this for Orthodox The Gift of God is perfect and every good and perfect Gift comes from God Those who tell us of a Faith in Christ without Scriptures have no Light in them pa. 28. Twenty sixth Pag. The Jewes wilfully rejected the Light and shut their eyes against it wicked men who rebel against the Light have the Light of a natural Conscience and the common work of the Spirit Then they had the Light and the work of the Spirit is not natural but no Light in them excludes natural Light as well as spiritual from being in them whereas in that Isa. 8.20 it should be no morning in stead of no Light Jesus Christ bid them search the Scriptures for to find him in them They might have Life by the true spiritual knowledg of Faith these who believed and had Life did own the Light within and who denieth that is Christ sheweth by the Spirit of Revelation and Wisdom within Now Supernatural Knowledg Light within Spirit of Revelation and Wisdom within is confessed but another while imediate teaching power c. is denied by those who think to find Christ in the Scriptures but Is that Christ that suffered at Jerusalem to be found in the Scriptures How blind are you Priests of Scotland The Child of God cannot sin Totally and Finally There is no man liveth and sineth not Those for whom Christ hath given himself he Redeemeth from all iniquity How from all iniquity and yet sin so much contended for by you These all for whom Christ died cannot be meant of each individual person of the world how are they lost if he came to save them this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. He died for all some have wilfully rejected the Grace given that wilfully trample under foot the blood of the Son of God There is neither defect of wisdom nor want of power in Christ but wilfulness and rebellion in man that lets he died for all his Grace is freely tendered that they may believe and be saved But this is not by absolute compulsion and force as if therefore he were absolutely intended to save all but Love and Good Will is shewed towards all many wilfully reject and trample upon it as is confest Motions of Satan and our deceitful hearts are to be tried it is comfortable Doctrine that a believer may fall as David and Peter Those that got a new heart from God and his fear put in them they do not depart nor revolt It is the deceitful hearts that are comforted with such Doctrine that is for falling as David and Peter did and not the new heart in which Gods fear is put The Scriptures do reveal the Mysteries pa. 27. Jesus Christ sheweth by the Spirit of Revelation and Wisdom within pa. 30. The Scriptures testifie of the Mysteries but then Christ by that Spirit within Reveales them The Scriptures being many words of God taken together they are called the Word of God pa. 25. The Scriptures calleth Christ the Word of God in some places Christ the Word was before the Scriptures or the Words besides one word is not many words nor many words properly to be taken for one word Is not the Father distinct from the Son and the Spirit in the personal Subsistance pa. 31. Both the Father and the Son and the Holy Ghost are a Spirit pa. 33. Both â—or all a Spirit and yet distinct in personal Subsistance Where learned you this Doctrine Not from the Scriptures Ye do not own what the Scriptures assert but your own blasphemous fancies Viz. about the Deity three Persons distinct in the personal Subsistance pa. 32. Ye say ye own what the Scriptures of Truth assert of the God-head That there are three that bear record in heaven
the Books of Exod. Lev. Num. and Deut. and 1 Cor. 10.1 2 3 4 5. They cat the same spiritual bread and drank the same spiritual drink drank of the Rock which was Christ yet many of them were Idolaters lusters after evil thoughts committed Fornication Tempters of God Murderers c. See how fully these Priest have proved the falling away from Grace for which they have so much accused us with Popery and Arminianisme what a Babel are they in and Was not that spiritual Bread and Drink and Rock which they did eat and drink of saving Grace Baptizm Viz of Infants brought them to the Church is an ordinary means for Salvation pag. 37. We are baptized into Jesus Christ and his death Rom. 6.3 and it s Instituted for the remission of sins Act. 2.38 It s that which signifies our putting on Christ our renewing by the Spirit our washing by remission of Sins our being buried with Christ c. Then it s not the Sign nor Shadow but the Substance that brings into the true Church that saveth that Baptizeth into Jesus Christ and his death and this is that one Baptisme of the Spirit Infants Baptisme or Sprinkling approved its the Initial Seal of the Covenant which the Children of believers ought to be under The Apostle Peter sayes Act. 2.38 39. That those to whom the promise is should be Baptized and vers 38 repent and be baptized Mat 28. Go teach all Nations Baptizing them Mark 16.16 He that believeth and is baptized shall be saved And Rom. 6.3 We are baptized into Jesus Christ and his death pag. 37. Those that are capable of such teachings repenting believing are not Infants of a week old and teach baptizing into the Name of the Father Son and Holy Ghost was by the Power and Spirit that went along with their Teaching and Mynistring pag. 28. They have no Light in them who speak not according to the Law and the Testimony and tell us of a faith in Christ without the Scriptures pag. 31. Wicked men who rebel against the Light have the Light of a natural conscience spoken of Rom 2.14 and the common work of the Spirit The Work of the Spirit of God in the hearts of wicked men convicting them is not natural nor from a natural Light for it is the Spirit that so worketh in them which you call common but your confessing a natural Light in them contradicts your saying they have no Light in them but the Law is Light and the Testimony of Jesus the Spirit of Prophecie which the true Prophets spake from and they that spake not according to this Light there is 〈◊〉 morning to them but they are in the dark where the Light 〈◊〉 before it shine out of darkness Some Queries of Alexander Skein sometime Baily of Aberdeen upon his forsaking the publick Worship there and joining with the People of God in scorn called Quakers Query I WHether or not should any Act of Gods Worship be gone about without the motions leadings and actings of the Holy Spirit Query II If the motions of the Spirit be necessary to every particular duty Whether should he be waited upon that our whole acts and words may be according as he gives utterance and assistance Query III If every one that bears the name of a Christian or professes to be Protestants hath such a uninterupted measure thereof that at any time they may without waiting go immediately about the duty Query IV If there be an indisposition and an unfitness at some times for such exercises at least as to the spiritual and lively performance thereof Whether the duty ought to be performed in that case or at that time Query V If any duty be gon about under pretence that it is in obedience to the external command without the spiritual life and motion necessary Whether such a duty thus performed can in faith be expected to be accepted of God and not rather reckoned as bringing strange fire before the Lord seeing it is performed at bâ—st by the strength of natural and acquired parts and not by the strength and assistance of the holy ghost which was typified by 〈◊〉 Fire that came down from heaven which alone behoved to 〈◊〉 the Sacrifice and no other Query VI If duties gone about in the mere strength of natural 〈…〉 parts whether in publick or in private be not all really 〈…〉 matter an Image of mans invention as the popish worship though it be not so gross in the outward appearance and therefore as real superstition to countenance any worship which is of that nature as it is to countenance popish worship though there be a difference in the degree Query VII Whether it be ground of offence or just scandal to countenance the worship of those whose professed Principle is neither to speak for edification nor to pray but as the holy ghost shall be pleased to assist them in some measure less or more without which they will rather chuse to be silent then to speak without his Influences ERRATA Pag. 10. lin 8. for Polythrites read Polytheites pag. 16. lin 21. for to read two pag. 18. lin 30. for to write read or writ pag. 31. lin 9 for Christs read Christ pag. 32. lin 12. read in it for spake read speaks pag. 33. lin last for Revelation read relation pag. 41. lin 20 for imperative read Superiour pag. 53. lin 14. read subjoyne pag 56. lin 37. for Answer read reply from pages 56. and. 66. the pages are misfigured pag. 62. lin 33. read Pr. An. pag. 64. lin last read Pr. An. pag. 72. lin 27. not read nor l. in .32 for which read such as p. 80. l. 9. del which p. 81. l. 33. r. a perfect cleansing p. 82. l. 5. r. work in part p. 83. l. 1. f. that as r. that a. p. 84. l. 5. f. is r. Iesus l. 33. r. your deceitful p. 85. l. 31. del 31. l. 30. r. p. 35. l. 37. r. and cup. p. 87. l. 5. r. such a great l. 7. f. any r. all l. 19. r. we are not 29. r. theire infants p. 88. l. 8. f. 85. r. 35. l. 17. f. the r. theire 24. f. the. r. theire 39. del the. FINIS