be Observed that these were the Jews of Beroea to Answ. 2 whom these Scriptures which were the Law and the Prophets were more particularly a Rule and the thing under the Examination was The Beroeans searching the Scriptures makes them not the Only Rule to Try Doctrines Whether the Birth Life Works and Sufferings of Christ did answer to the Prophecies that went before of him so that it was most proper for them being Jews to Examine the Apostles Doctrine by the Scriptures seeing he pleaded it to be a Fulfilling of them It is said nevertheless in the first place That they received the Word with Chearfulness and in the second place They searched the Scriptures not that they searched the Scriptures and then Received the Word for then could not they have prevailed to Convert them had they not first minded the Word abiding in them which opened their Vnderstandings no more than the Scribes and Pharisees who as in the former Objection we observed searched the Scriptures and exalted them and yet remained in their Vnbelief because they had not the Word abiding in them But Lastly If this Commendation of the Jewish Boereans might Infer that the Scriptures were the only and principal Rule to Try the Apostles Answ. 3 Doctrine by what should have become of the Gentiles How should they ever come to have Received the Faith of Christ who neither knew the Scriptures nor believed them We see in the end of the same Chapter how the Apostle preaching to the Athenians took another Method The Athenians Instanced and directed them to somewhat of God within themselves that they might feel after him He did not first go about to Proselyte them to the Jewish Religion and to the Belief of the Law and the Prophets and from thence to prove the Coming of Christ Nay he took a nearer Way Now certainly the principal and only Rule is not different One to the Jews and another to the Gentiles but is Vniversal reaching both though Secondary and Subordinate Rules and Means may be various and diversly suted according as the People they are used to are stated and circumstantiated Even so we see that the Apostle to the Athenians used a Testimony of one of their own Poets which he judged would have Credit with them and no doubt such Testimonies whose Authors they Esteemed had more Weight with them than all the Sayings of Moses and the Prophets whom they neither knew nor would have cared for Now because the Apostle used the Testimony of a Poet to the Athenians will it therefore follow he made that the Principal or Only Rule to Try his Doctrine by So neither will it follow that though he made use of the Scriptures to the Jews as being a Principle already believed by them to Try his Doctrine that from thence the Scriptures may be accounted the Principal or Only Rule § IX The last and which at first view seems to be the greatest Objection is this Object 4 If the Scripture be not the Adequate Principal and Only Rule then it would follow that the Scripture is not Compleat nor the Canon filled that if men be now immediately led and ruled by the Spirit they may add New Scriptures of equal Authority with the Old whereas every one that Adds is Cursed yea what Assurance have we but that at this rate every one may bring-in a New Gospel according to his Fancy Answ. The dangerous Consequences Insinuated in this Objection were fully Answered in the latter part of the last Proposition in what was said a little before offering freely to Disclaim all pretended Revelations Contrary to the Scriptures Object 1 But if it be urged That it is not enough to deny these Consequences if they naturally follow from your Doctrine of Immediate Revelation and denying the Scripture to be the Only Rule I Answer We have proved both these Doctrines to be True and Necessary Answ. 1 according to the Scriptures themselves and therefore to fasten Evil Consequences upon them which we make appear do not follow is not to Accuse us but Christ and his Apostles who preached them But secondly we have shut the door upon all such Doctrine in this very Answ. 2 Position Affirming That the Scriptures give a Full and Ample Testimony to all the Principal Doctrines of the Christian Faith For we do firmly believe that there is no other Gospel or Doctrine to be preached but that which was delivered by the Apostles and do freely subscribe to that saying Let him that preacheth any other Gospel than that which hath been already preach'd by the Apostles Gal. 1.8 according to the Scriptures be accursed A New Revelation is not a New Gospel So we distinguish betwixt a Revelation of a New Gospel and New Doctrines and a New Revelation of the good old Gospel and Doctrines the last we plead for but the first we utterly deny For we firmly believe That no other Foundation can any man lay than that which is laid already But that this Revelation is necessary we have already proved and this Distinction doth sufficiently guard us against the hazzard insinuated in the Objection Books Canonical As to the Scriptures being a filled Canon I see no necessity of believing it and if these men that believe the Scripture to be the Only Rule will be consistent to their own Doctrine they must needs be of my Judgment seeing it is simply Impossible to prove the Canon by the Scriptures For it cannot be found in any Book of the Scripture that these Books and just these and no other are Canonical as all are forced to acknowledge How can they then Evite this Argument That which cannot be proved by Scripture is no Necessary Article of Faith But The Canon of the Scripture to wit that there are so many Books precisely neither more nor less cannot be proved by Scripture Therefore It is no Necessary Article of Faith Object 2 If they should Alledge That the Admitting of any other Books to be now written by the same Spirit might infer the Admission of New Doctrines I deny that Consequence for the Principal or Fundamental Doctrines of the Christian Religion are contained in the Tenth Part of the Scripture but it will not follow thence that the Rest are Impertinent or Vseless If it should please God to bring to us any of these Books which by the Injury of Time are lost which are mentioned in the Scripture as The Prophecy of Enoch The Book of Nathan Books lost c. or The Third Epistle of Paul to the Corinthians I see no Reason why we might not Receive them and place them with the rest That which displeaseth me is that men should first affirm That the Scripture is the Only Principal Rule And yet make a great Article of Faith of that which the Scripture can give us no Light in As for Instance How shall a Protestant prove by Scripture to such as deny the Epistle of James to be
it seems he was affraid to speak plain Scots of it lest every one should have seen his Impertinency and the Knowledge of God one and the same For to see this he saith he wants the Quakers Spectacles But indeed he must be as dark-lighted inwardly as these are outwardly that need Spectacles if he deny That the Knowledge of God is somewhat of what is to be known of him and then what is to be known of God Indefinitely must Comprehend the Knowledge of God He addeth That if by Inward Revelation the Heathens know the Will of God then the Apostle was quite out here But this follows no more than that a Master teacheth not his Scholar Navigation because he makes use of the Compas's and outward Observations to demonstrate it to him Pag. 262. N. 38. as also N. 40. J. B's prooffess Answers In answer to what I urge from Rom. 10. of the Word being near in the Heart and in the Mouth he returneth Railing and meer Assertions For his saying That this Word is not in Every Man is but to affirm strongly not to prove As for his Asserting That the Apostle speaks of outward Preaching I deny not and that by an outward Testimony the Mystery that had been hid and even sparingly Revealed in the visible Church was openly declared by Christ and his Apostles I Acquiesce to But from all that it will no ways follow that the Apostle spake only of Outward Preachers and that it was not in the Hearts of all Men though they had not a distinct Knowledge of it He Confesses The Mystery of Adam 's Fall was not known to the Gentiles but by the Scripture yet that hindered not but they were hurt yea and according to him all of them defiled by it His saying That I Confirm here my desperate Design and overturn the Foundations of the Christian Religion and foolish Exclamations c. with his Exclamations O desperate Souls O wretched Error with much more of this kind of Stuff uttered by him for want of better Arguments may fright Fools but will not move Men of Reason At last to Conclude this Chapter he alledgeth The Testimonies of the Fathers brought by me do not expresly prove my Assertions yet he taciâ—ly and indirectly acknowledges Such Testimonies may be found among the most Ancient of them while albeit to their Disadvantage he saith It is observable that some of them had so put on Christ as not fully to have put off Plato ¶ 7. Pag. 267. Cometh his Eleventh Chapter Intituled Of the Necessity of this Light to Salvation Where according to his Custom he beginneth with proofless Affirmations and Railing saying The Vniversal Gospel pointed at by me is no Gospel not the Gospel Revealed in the Word making the whole Gospel and Grace of God null and void as that by which the outward Administration thereof by the Apostles is unnecessary To which is Answered before And then after an Enumeration of many Scriptures wherein the Apostle Paul glorieth in his being an Instrument of the Preaching of it with which he hath not shew'n our Doctrine Inconsistent he concludeth O what wretched Desperado's must these Quakers be who thus undervalue and trample upon the Riches of the Wisdom and Grace of God and instead of the true Gospel give us pure Paganism This is a fit Introduction for such a Chapter wherein there is much of the same sort of Stuff which I shall willingly pass and which that he may end as he begins has the like Railing Conclusion p. 281. Then when he enters upon the Matter N. 5. and p. 269. and comes to Examin what I say to shew Wherein we differ from some other Assertors of Vniversal Redemption and for that end to shew Why one is saved and not another seeing all have sufficient Grace among others he mentions these my Words Grace in Man if not Resisted works his Conversion Moreover we believe that in that special time of every Man's Visitation as Man of himself is wholly Impotent for working with Grace so neither can he make the least Progress out of his Natural State till Grace lay hold on him So that it is possible for him to Suffer and not Resist as it is also possible for many to Resist By these Words of mine cited by him the Reader may easily observe how falsly he charged me in the fore-going Chapter with Asserting That Men could be saved by meer Nature without the Operation of the Grace of God and yet he is not ashamed to re-iterate the same Calumny here p. 279. But to proceed he saith This my Answer is not satisfactory The Reason of which besides some tedious Discourse of the Opinions of the Arminians Jesuits and Molinists concerning the difference betwixt sufficient and effectual Grace which is not my Work to answer neither needs any as he gives it here and there p. 270 271 272-274 280 amounts to this That since the working of the Grace comes from this Non-resistance which he saith is a positive Act of Man's Will then Salvation depends upon Free-will And this he labours to Aggravate by divers odious and sometimes ridiculous Expressions such as Grace must stand Cap in Hand to Lord Free-Will and more of that kind alledging That the two Examples of Sick Men and Men living in a deep Cave brought at length by me in my Apology Lat. Ed. p. 91. N. 17. do not free me of this Absurdity To which I reply 1 That the Question is here only concerning such as have only a Sufficiency of Grace and not of those who have a Prevalency of Grace which I Confess to some 2 That I say not that any Man can Convert himself by any Light Grace or Seed in him until quickened visited and stirred up by a New Visitation of Life from God 3 That on both hands it is Confessed that there must be a Concurring of the Will of Man in the Act of Conversion For no Man is saved against his Will 4 That I say as well as he That this Concurrence of Man's Will and Pliableness to the Grace of God proceedeth not from Man's Will naturally but is the Product and Effect of the Grace Then what has Man to glory in O saith he such as are saved may say I was not so ill disposed my Will was not so averse as another that had the like sufficient Grace And what then His Aversion and Resistence is the Cause of his Condemnation that is not denied but it follows not from thence That the Non-resistence is the Cause of the others Salvation I deny that Consequence for his Non-resistance did not procure him that Visitation from God Where then is his Absurdity It may resolve in one of these two That it was possible for those that are damned The possibility of Salvation for all demonstrated to have been saved or for some of those that are saved to have been damned What will the supposing that those that are damned might have been
already Whereof thou art altogether silent and wouldst insinuate that what thou hast here writ was never answered by any Quaker yea is unanswerable Thirdly In the beginning of thy Epistle thou alledgest That thou hast Examined divers Opinions of the People called Quakers and after trial found them to be naught whereas thou hast not so much as mentioned far less answered the Arguments used by them and in the manner of signifying their Principles thou givest not their own words but couchest them in such words of thy own framing as may bear the most dis-advantagious construction hence thou sayst That they deny Original Sin That they overturn the Doctrine of the Saints perseverance That they call the Ordinances of Christ the Inventions of Men all which things as so conceived are false Fourthly There hath appeared in thee an Airy Spirit full of vanity and self-conceit a thing which thou seemest much to cry out against in others and wilt not see it in thy self hence in thy Epistle thou boastest that thou hast so succinctly confuted their Errors highly commending the manner of thy writing as that which for ought thou knowest was never done by any who never handled these things with greater plainness and condescendingness to the meanest Capacity and in so narrow a compass as thy own words bear The signifying that it was the Judgment of some that the publishing of thy Papers might tend to Edification the crying up of thy Zeal for the Ordinances and many other Passages too tedious to relate do very much evidence an itching desire in thee to be commended and applauded in thy Enterprise Fifthly In the writing and framing of thy Discourse thou hast introduced thy self most childishly and ridiculously and takest frequent occasion to play upon thy own words and snatch at them as if thou hadst got some great Advantage not unlike Dogs that bark at their own shadow or those Creatures that run and are mad when they see themselves in a Looking-Glass supposing it to be some other when indeed it is but their own Image That this is thy way appears in many Pages in thy Book as they are hereafter examined Now more particularly So soon as thou enterest upon the Matter of Debate Page 2. thou beginnest with great Dis-ingenuity an Evidence of what may be expected or will be found throughout the rest For notwithstanding the words of the Quaker are of thy own framing and that they lye patent before thee yet thou hast not had so much honesty in thy Answer as to subsume them aright The Quaker says I use not flattering Titles and give thee not Heathenish Salutations and Bowings lest I should sin and be found an Idolater In answer to which thou beginnest with a false Subsumption saying Thou wonderest that he should call Salutations and Bowings Heathenish and Idolatrous Indeed it is no strange thing that thou and others mis-represent us and bely us in repeating our words at a distance when in this manner of writing thou canst not truly repeat those words which thou placest for ours when they be just written before thee Is it not one thing to say That Salutations that are heathenish or heathenish Salutations cannot be used without Sin and Idolatry and another thing to say That Salutations and Bowings are heathenish and idolatrous Who is so blind as not to see here a vast difference As to the first who dares deny it to be a Truth that will offer to call himself a Christian to wit that Salutations and Bowings that are heathenish cannot be used without Idolatry and Sin But as to the other that Salutations and Bowings are heathenish and idolatrous being taken in general was never said nor judged by the Quakers and therefore to charge them with it is utterly false and a lie for such Salutations as Christ commands and the Apostles practised the Quakers dearly own and frequently use and find in them great refreshment because there through the life flows and is communicated from one vessel to another but such Salutations thou art ignorant of and of the life that is there-through communicated which bears Testimony against all that is heathenish and idolatrous and leads out of it year 1670 and therefore in thy dark mind wouldst from thence plead for the customary Salutations of the heathen as appears by the Proofs thou bringest wherein thy folly is very much manifested Christ sayst thou commanded his Disciples when they entred into a House to salute it he did so And what more And if the House be worthy their Peace shall be upon it to wit the Peace through the Salutation intimated or offered because they brought to that House the tender of the Gospel and glad Tydings which was a good Salutation But what wouldst thou infer from that That we ought to do off our Hats one to another a thing which they never did by whose Example thou wouldst press us to do it and it is known that it is a thing unusual in that part of the World to this day That other Proof alledged from Paul saluting the Churches makes as little if not far less to the purpose Paul in his Epistles who was at a great distance wisheth Grace and Peace to the Churches from God the Father and the Lord Jesus Christ Ergò We ought to take off our Hats Can there be any thing more ridiculous Is this the great Esteem ye put upon the Scriptures to take the Salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit which was the very blessing of Paul to the Churches or rather of the Spirit through him for to prove your doing off Hats one of the corrupt customs of this World Is not this to make a mock of the Scriptures and a stretching them to plead for that against which is the natural tendence of their Testimony Next thou givest us Abraham's practice but every practice of Abraham is not a Rule to us nor to you either the like may be said of that of Moses Though Moses did Obeisance to his Father-in-law that makes nothing against us far less his kissing of him and asking him of his Welfare both which things the Quakers deny not Thou acknowledgst that Religious Worship given to the Creature is Idolatry What is Religious Worship but that which is given to God And is not the bowing of the Body and uncovering of the Head the signification of your Worship to God And if ye give the same to the Creature also where is the difference for in the external signification it is not distinguished unless it be said to be the Intention which if it be we shall have the Papists pleading the same for their Adoration of Images and the Relicts of the Saints And truly your being found in these things gives them advantage in that matter That Courtesy and Christianity are not repugnant we deny not and therefore for Christians to be Courteous one to another is very fit which indeed that the Apostle commands
that that Word according to which they were to speak was not the inward Word which is said to be in the Heart It is observable that to prove this thou bringest John 7.49 where the Pharisees say Have any of the Rulers or Pharisees believed in him but this People that know not the Law are accursed This place sutes the matter very well but makes much against thee For the Pharisees here were crying up the outward Law and the Knowledge of it averring that the ignorance of it caused the mean People to believe in Christ. So do ye now ye pretend to cry up the Law and say The ignorance of it occasions so many to leave you And as they then were setting the Law above Christ and covering themselves with a Zeal for it persecuting him and reviling his Followers as Ignorants So ye now whilst ye are boasting of your great Knowledge in the Law and in the Scripture and your high esteem of them ye are despising crucifying the same Christ in his Spiritual Appearance and upbraiding his Followers now as they did then as Ignorants and Contemners of the Law And as to Luke 10.26 How readest thou This was spoke to one that was a Lawyer or Interpreter of the Law and relied upon it so Christ spoke this to check him and beside the dispensation of the Law which this Lawyer was under was different from that of the Gospel in this matter as may appear Hebr. 8.10 Again as for Christ and his Apostles using the Scriptures for convincing of their Opposers so do we and yet this proves not that either he or we judge them to be the Rule whereby to try all Things and Spirits yea even the Spirit of God himself Page 15. Thou seemest to lay much stress upon this That it were impossible for us to prove to a Jew or a Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture But I Answer thee to that easily by what way wilt thou perswade a Turk to believe the Scriptures or their Testimony but by the inward Testimony of the Spirit Calvin Calvin lib. 1. cap. 7. Sect. 4. of his Inst. after he has said all that can be said of outward ways at last concludes The only certain way to know it indeed is by the Testimony of the Spirit And as to the course that Paul took with the obstinate Jews it was very commendable because they said they believed the Scriptures and seemed to esteem them much though they opposed the Truth witnessed to in the Scriptures So that it is evident that some great pretenders to the Scriptures can make a Cloak of them to deny Christ himself as ye do at this day And though Paul took that course with the Jews yet we see he took no such course with the Athenians to whom he cited no Scripture nor endeavoured to perswade them by it but told them they were the Off-spring of God and wished them to feel after him who was not afar off from every one of them Thirdly sayst thou The Saints had recourse to the Scriptures in the examination of Doctrines So have we too as before has been declared but that will not prove the Scripture is the Rule Page 16. Fourthly thou sayst We are commanded to search the Scriptures John 5.39 Answ. The words may be translated You search the Scriptures as Pasor translateth them but we do acknowledge the Scriptures are to be searched but are not to be rested in which was the Jews fault who would not come to Christ to get life thinking to have eternal life in the Scriptures which Christ checks them for And that the Scriptures are profitable for Doctrine Scriptures profitable to whom Correction Instruction we own and are commended for their Dignity and Authority but they are thus profitable only to such as come to the Spirit to guide and direct them how to make use of them else they may prove an occasion of stumbling as they did to the Pharisees Hence it is said That the Man of God may be perfect mark the Man of God not every Man now no Man can be truly called the Man of God but he that is led by the Spirit of God Next thou wouldst undertake to prove That it is not the Mind of God that the Spirit within men should be the Rule In which thou fallest very short as appears by saying That Christ made use of the Scripture to prove himself c. and not the light within And did these Jews receive him who had the Scriptures Did they not reject him And why because they hearkned not unto the inward Voice and Testimony of the Father concerning him and this was the Testimony which he said was greater than that of John though John was the greatest of the Prophets and those who believe had the witness in themselves 1 John 5.10 but to the unbelieving Jews he said Ye have neither heard his voice nor seen his shape Secondly Thou sayst There is an express command to try the Spirits 1 John 4.1 Answ. But is there any word there of trying them by the Scripture Trying Spirits is by the Spirit of God Cannot the Spirits be tried by the Spirit of God or is there any better way to try them How tried Peter the spirit of Ananias and Saphirah And is not the Trial and discerning of Spirits the priviledge of the Saints now And how is it a peculiar priviledge to Saints unless it be done by the Spirit of God For the Scriptures any can make use of the Apostle John writing to the Saints concerning Seducers points them to the Anointing which remained in them and did teach them all things and by this they did know all things and consequently Spirits 1 John 2.20 26. Thirdly thou sayst Vndoubtedly there are strong delusions c. Answ. There are so indeed But was there any more strongly deluded then the Pharisees Yet how much did they lay claim to the Scriptures How came they then to be deluded who was so skill'd in the Scriptures according to the letter of them and the poor People who were not so skill'd so rightly to hit the matter And as to thy Question What way shall the delusion be tried if you neglect the Word of God and look only within Answ. As for the Word of God nor yet the Scriptures-Testimony we neglect not but what way thinkest thou shall the Delusion be tried if you neglect the Spirit within and look only upon the letter and words without you If the Delusion be strong in the heart will it not twine and wrest the Scriptures without to cause the Scriptures to seem for it And suppose a man be deluded with a Spirit of Delusion what can help him but God whose Spirit searcheth all the deepest things of Satan and can and doth discover them to those who love to be undeceived and are faithful to God in what they certainly know And though the same deluding Spirit who deceived
Abundance of the outward Knowledge of Christ and they needed not Preach that to him which he knew therefore was he sensible of the seasonableness of their Advice saying as I am certainly informed by one of the two How good a thing would it be for an old dying Man like me to know that Christ within which ye speak of He bringeth not any thing of weight in his fourth Section as Reply to that which is contained in the 22 th page of my last where I shew We do no ways confound the Light-giver with the Light or enlightning given the Reason alledged here is because we call that Light Jesus Christ wherewith all Men are Enlightened which implieth no more his Consequence than that usual expression that it is the Sun by which we are outwardly Enlightened implies any confounding of the Sun with the Beams Whereas in his last he said There was a certain Light in all men and that as the Remainders of God's Image in him since the Fall in the end of page 24. he explains it to be the Light of Reason and Vnderstanding and thereby makes the Reason of Man all one with Christ and the Spirit which page 10. and 22. he granted to be in Wicked Men as to common Operations After that he laboureth much in this fifth Section to prove That Man retaineth some Good since the Fall he instanceth nothing but the Soul which he saith is Good and Pretious and of great Excellency and Worth and Retains a Similitude to the Image of God as being Spiritual and Immortal W. M's Confusion Where it is observable That he grants the Souls of Wicked and Unconverted Men to be of great Worth and Excellency and yet he denies the Works of the Pure Spirit of God to be of any Worth or Excellency and that because the Soul has a share in them If so be the Souls of Wicked Men are conform'd to the Image of God because they are Spiritual and Immortal then are Devils also conform to the Image of God for they are also Spiritual and Immortal in the same sense that the Souls of Wicked Men are Lastly I desire the Reader may here observe how he hath entirely omitted that part of page 23. of mine where I shew How and in what sense the Light is to be understood or called the Light of Nature and of what Nature Therein clearing us from the Aspersion of Pelagianism By which Omission it may appear how willing these Men are to Calumniate us and apt to pass by that which tends to our Vindication Page 25. Head 5. Sect. 1. He alledgeth We vilifie the Scriptures and that because we confess That the end of our Meeting is not to Read them but to Wait on God adding that therefore we make an opposition betwixt Reading the Scriptures Reading the Scriptures is owned and Waiting on God But as this Conclusion hath no Proof so it is most Inconsequential As if nothing could be distinguished except it were Opposite According to which he might Argue that because Preaching and Praying are not all one therefore they are Opposite That some have been Countenanced of God in Reading the Scriptures is not denied by us and therefore the bringing of it forth against us is wholly Impertinent And whereas he avers That Reading of the Scripture is the means of having the Word of God to dwell richly in us alluding to Col. 3.16 He should have first proved the Word there mentioned to be the Scripture before he had been so hasty to draw his Conclusion His alledging some passages where Christ and others spake upon some words of Scripture saith nothing to the purpose For as I confessed it was sometimes used by them so I told him it was also frequent among us But the Question is Whether their settled Custom of speaking upon a Text be according to Scripture And thereupon I shew him how Christ and his Apostles did Preach without it as Christ Matth. 5. and in many other places And Paul to the Athenians But this of Paul mentioned by me in my last he hath left unanswered And in Answer to 1 Cor. 14 29 30 31. For ye may all Prophesy one by one c. He saith This will not conduce to keep up the successive talking of Quakers Prophesying restricted only to Prophets by W. M. falsly alledging it to be Restricted to the Prophets which he says it will be hard to prove our Preachers to be Adding That it maketh not against their Way because Ministers speak among them two or three Here though in relation to us he Restricts this place to the Prophets yet in relation to himself he doth it not else he must prove their Ministers that so speak to be Prophets as he desires me to do our Preachers Now this he cannot since he says peremptorily page 97. That such a thing is ceased And therefore this may shew how he twinds and wrests the Scripture to make it answer his corrupt Ends. It is a manifest shift to avert the strength of this place where the Order of the Church which is quite contrary to theirs is expresly mentioned To run to the matter of Womens Speaking thereby to make a Digression to a new Debate which hath been largely defended by us and particularly by Margaret Fell in a Book never yet answered And as to the place alledged we have often shewn how it cannot be understood in a rigid Literal sense else it would contradict the same Apostle 1 Cor. 11.5 where he proposeth to Women the Method and Manner of their behaviour in their publick Preaching and Praying The Promise was that the Daughters as well as the Sons should Prophesie Joel 2.28 Acts 2.17 As a second Reason of our vilifying the Scriptures he adds and that by way of derision They will not have the Scripture called their Master's Letter No forsooth their Master's Letter is writ in their hearts c. Answ. Here his Malice hath not only led him foolishly to Deride us but the Apostle yea God himself The Law of God is our Master's Letter For the Law of God is our Master's Letter and this is in our Hearts if we be under the New Covenant Hebr. 8.10 I will put my Law into their minds and write them in their hearts and vers 11. They shall not need every man to teach their neighbour for they shall all know me c. His Argument taken from Christ's writing to the seven Churches of Asia makes nothing against us except he will be so ridiculous to aver that these Churches had no Rule nor Knowledge of their Master's Will before they received that Writing Which if they had it was not there only And this was that Incumbent to be proved for which that Example was brought for the Testimony of Christ through his Servants whether by Word or Writ is dearly owned by us as hath often been declared With the like Impudence he concludes That we bend our strength to Evacuate the Authority
occasion to be witnesses to our practice in this thing which says just nothing Why might not W. M. his Intelligencers fail him in this as well as his Brother 's David Lyall did in telling him That there was not one word spoken among the Quakers at their Meeting the 3 d of the 11 th Month 1670. Which though a manifest untruth in matter of Fact he spared not to bring forth in his Chair of Verity upbraiding the Magistrates as if God had miraculously sent an Officer to stop or impede our Worship though they had refused to do it J. Nailor's sincere Repentance The Story of J. Nailor which he subjoins any may observe to be meerly brought in to render us Odious and fill up the paper though indeed it tends no ways to our disadvantage he being in that thing and at that time altogether denied by us and hath since in print freely acknowledged his fall in that hour of Temptation of whose sincere Repentance and true return to the fellowship of the Truth we have had many evident tokens whereas were we to retort we could find a Thousand to one among your Church-members many whereof are daily knit up for Thieving Murder c. and some burnt for Witchcraft without the least sense of true Repentance For to vindicate their manner of singing with a mixt Multitude he alledgeth That all men yea all the Earth are called to praise God And though all be called to do so Singing by whar Instrument it is acceptable yet there are things absolutely needful previous to this duty And granting their want of praising to be sinful yet the way to prevent this evil is to come first to that wherein they may be in a capacity to do it acceptably Therefore saith the Apostle I will sing with the spirit and I will sing with the understanding also 1 Cor. 14.15 Where he speaks of singing he always subjoins the Instrument wherewith it is altogether needful that we take it And that the same may be urged in the case of Praying without any absurdity in its place shall be shewn He says It is no more a lie to use words in singing which sute not our condition such as I water my Couch with tears My heart is not haughty than to read them But there is a great difference betwixt Reading and Singing in Reading we but relate the Conditions and Actions of others as wholly distinct and extrinsick from our selves but in Singing we do really address our selves to God as in Prayer and it is no less a lie to sing to God words that sute not our Condition than to pray with them The Saints in Scripture used such expressions as did sute the present posture of their hearts in their Spiritual Songs see Luke 1.46 and 2.29 He shall not find me in the whole Bible where they borrowed or sealed the Expressions of others Experience which no ways suted their own Condition this is a meer human Invention which has its original from the Romish Vespers and Mattins and from no other foundation Head 10. Concerning Baptism page 81. he alledgeth That John distinguisheth not the matter of his Baptism from Christ but only his work But his proof for this overthrows himself For since as he says truly John could only administer Baptism with water John's Baptism and Christ's differ in the Matter and End but Christ with the Spirit this sheweth them to have differed in the matter for without doubt John could administer the matter of his own Baptism And whereas I told him they differed in the End because the one pointed to the other even as the shadow pointed to the substance Instead of replying to this he tells me That the Scripture speaking of John 's Baptism calls it the Baptism of Repentance intimating its End was to signifie and seal Remission of Sins which likewise is the End of Christ's Baptism As this no ways answers my Argument so it makes nothing to the purpose for it is one thing to signifie Repentance and Remission of Sins and far another to know and possess it which is the End and constant fruit of Christ's Baptism Gal. 3.27 As many of you saith the Apostle as have been baptized unto Christ have put on Christ. And therefore it may be observed that without any proof he concludes that John's Baptism and Christ's agree both in the Matter and End Page 82. As a Reply to Acts 19.2 cited by me to shew And Substance that they differed in substance he saith The meaning is not that they were ignorant of the Person of the Holy Ghost Contrary to the very express Scripture-words viz. We have not so much as heard if there be any Holy Ghost He saith further That the Apostles did not a-new baptize such Persons that had been baptized with the Baptism of John In direct Contradiction to the Scripture-words verse 5. When they heard this they were baptized in the Name of the Lord Jesus W. M. contradicts the Scriptures And when Paul had laid his hands upon them the Holy Ghost came upon them Now verse 3. sheweth That they were baptized unto John's Baptism before so let him clear himself here of giving the Scripture the Lie if he can Section 2. page 83. To prove the perpetuity of Water-Baptism he begins with that often answered Argument of the Apostle's practice adding That though Christ Matth. 28. doth not mention Baptism with Water so neither with the Spirit alledging That thus the one may be excluded as well as the other Answ. Seeing Christ commanded them to baptize it cannot be denied but it was with his own Baptism which is that of the Spirit He adds That if Baptism of the Spirit were intended it would infer a needless Tautology in the Command of Christ as being all one with these words Go Teach Answ. Teaching and making men holy and righteous are different things Water-Baptism not commanded by Christ. For he will grant that he and his Brethren have been Teaching People these several years and yet he will have much ado to prove all their Church-members are really made Righteous and Holy Why then doth he account these two one reckoning it a Tautology to express them severally A little after he insinuates and that most falsly That I deny Peter's commanding Cornelius to be baptized Concealing my express words page 31. which are these And though it be said ver 48. that he commanded them to be baptized in the Name of Christ yet it holds forth no Command from Christ only the thing being agreed upon that it might be done he bid do it This he hath left un answered And whereas he adds That doing things in the Name of Christ is as much as his Command He bringeth no proof for giving but not granting it did hold so Matth. 18.20 in the case of Meeting that will not prove it is always so taken To evict my Objection against any determinate Commission the Apostles had of Baptizing
with Water because Paul said he was not sent to Baptize but to Preach he returns That if he had no Commission he would have Baptized none but he Baptized some which would have been of Self-will Answ. He might object the same as to Circumcision that because the Apostle Circumcised Timothy Paul was not sent to Baptize therefore he had a Commission for it he would not have done it of Self-will His Inference from Hos. 6.6 For I desire Mercy and not Sacrifice as if from thence Paul were sent principally to Baptize and not to Preach as God there required only principally Mercy not excluding Sacrifice is most Ridiculous and Inconsequential Nor is there any reason produced to shew the Party the Apostles were Commissioned to Baptize as principally as to Preach Go Preach and Baptize are knit together But the Question is Whether this be a Baptism with Water which remains yet unproved And therefore his Additions to the Scripture is no ways Justified as if Paul had been sent to Baptize with Water but not principally Page 86. He undertaketh to prove that Matth. 28.19 is meant of Water-Baptism and not of the Spirit 's Baptism the Reason alledged there Because the Baptism there mentioned is the action of the Apostles and that to Baptize with the Spirit is peculiar to Christ adding That it would be a confounding of the Duty commanded with the Promise of the Blessing annexed to it from thence he concludes That Baptism with Water is to continue to the end of the World Answ. The Reasons prove nothing and might militate the same way against Teaching which is also there Commanded as the Action of the Apostles And though it be peculiar to Christ to Teach by the Spirit that did not hinder them to do it Water-Baptism not perpetual Further the very Apostles by laying on of hands did administer the Holy Spirit and so Baptize with the Spirit Acts 10.44.19.6 And this is no confounding of the Promise with the Duty for therein was the Promise and Blessing fulfilled that they did it effectually and therefore from hence he had no ground to conclude the Perpetuity of Water-Baptism Moreover whereas he cited in his Dialogue page 39. Acts 2.28 1 Pet. 3.21 Acts 22.16 Eph. 5.26 Gal. 3.27 as holding forth the Excellent uses of Water-Baptism though I shew him page 5. of mine that these Scriptures are only applicable to Baptism with the Spirit and not to sprinkling with Water When page 87. he comes to Reply again he offers not in the least to prove that they are applicable to Baptism with Water which is the thing in question but tells me That those Scriptures strike against the Popish Opus operatum Quid inde What then Doth it therefore follow that they are applicable to sprinkling with Water who is so blind as not to see through such silly Subterfugies He addeth That I proceed upon a wrong Supposition as if they thought Baptism with Water were of it self effectual to cleanse the Soul Answ. I never proceeded upon such a Supposition that which I proceed upon is this Sprinkling is not the Baptism of Christ. That they should call or account sprinkling with Water the Baptism of Christ whereas the Scripture declares it not to be so 2 Pet. 3.21 Baptism is not the putting away the filth of the flesh c. And also ascribe such Scriptures to sprinkling with Water as are only applicable to the Baptism of the Spirit Now this as is said above he hath left unanswered Page 88. He saith That the one Baptism spoken of Eph. 4.5 cannot be called the Substance and Baptism with Water the Shadow because they are the same thing But this is pitifully to beg the thing in question And thus W. M's Arguments about Baptism runs round Baptism with Water is the one Baptism because the one Baptism is commanded by Christ and the one Baptism is Baptism with Water because Baptism with Water is commanded by Christ. He wholly passes by that part of page 52. of mine where I shew how absurd and Anti-scriptural their manner of Baptising is and thereby he comes the more easily to his Conclusion in this matter Head 11. Concerning the Supper page 88 89. he begins confessing That Christ's Instituting of the Supper doth not prove its Continuance and here he carps at my speaking of it with this addition The Lord's Supper so called asking Why I give it not that Name the Scripture gives it Answ. It is to be observed that where I speak of it thus page 33. of my last that it is in my Entry upon this matter addressing my self to him my words are Thou comest to prove that the Lord's Supper so called c. where I intended not that which was Instituted by Christ and had its season in the Church but that which they call so but really is not so though they seek from this to draw a Warrant for it And whereas I shew him that by Breaking of Bread The breaking of bread from house to house Acts 2.42 is meant their Ordinary Eating His Answer is That their Eating is not ordinary but Sacramental and the Text speaketh not of daily eating but a continuing daily in the Temple and that the Syriack Exposition expounds it of the Eucharist But it is in vain he thinks by his Imaginations to overturn the plain words of Scripture Acts 2.46 And they continuing daily in the Temple with one accord and breaking bread from house to house did eat their meat with gladness and singleness of heart Can there be any thing more plain than that their breaking of bread here was their ordinary Eating And as for his talk of Sacramental Eating where doth he read of such a phrase in all the Bible It is ill argued to say I am ignorant of the way of some Protestant-Churches who uses breaking of bread once a fortnight or once a month because I say their doing of it once or twice a year is not according to the Example of such as of old used it Page 90. he adds That though this Eating Acts 2 46. be conjoined with this that they sold their Possessions c. yet we are to follow them in the one and not in the other because the one was to Continue and not the other But for this he bringeth no proof save his own bare Assertion After the like manner page 91. he saith That though abstaining from blood and things strangled be commanded yet the Apostle Paul repeats it extending Christian Liberty to whatsoever is sold in the shambles But according to this he might argue That though abstaining from Circumcision be there commanded Paul's Circumcising no warrant for its Continuance yet Paul's Circumcising of Timothy might now warrant it And whereas he asketh If Paul Circumcised any other What if he had not Church-History tells us that many years after several Bishops of Jerusalem were circumcised it will not therefore follow that was a Repealing of the Apostle's
for sound and solid Doctrine that they may be Reputed good Saints and Christians though they always remain in them To prove that their Doctrine of Imputative Righteousness and of Election and Reprobation is not pleasing to the Wicked he says Some wicked men scoff at them What then so some Wicked Men scoff at the folly of Mahumetanism will it therefore follow their Doctrine is good The Question is Whether their Doctrine of mens being altogether reputed Righteous in the sight of God by a Righteousness altogether without them and mens being Elected to Life from all Eternity without any respect to their deeds be not more acceptable to the Wicked than to tell them They must seek to be Justified by the Righteousness of God wrought in them And as they are joined to the Elect Seed Christ Jesus born again and brought forth in them which worketh out all Iniquity and Unrighteousness in them Now this he hath not in the least offered to Answer After the like manner whereas I shew It is more acceptable to the Wicked to hear that the outward Letter is the Rule which they can bend and twine than the inward which cannot be so twisted He says Some Wicked men could wish there were no such outward Rule and that some understand not what is intended by God's Immediate Speaking but hate the Ministery of the Word Both which Answers make nothing to the purpose What! though Wicked men hate the Scripture and the Ministry doth it therefore follow that it is not more acceptable to them to hear This is their Only Rule which they can twine as they please than the inward which cannot be twined as the Scriptures may nor bribed as the Ministry of men He confesses They allow of Laces Ribbons Gold-Rings c. and other superfluities and therefore cannot deny but that their Doctrine therein is acceptable to the Wicked His shift is here That People ought not to exceed their Rank and Quality alledging The Apostle only condemns this 1 Tim. 2.9 But that his detestable wrestling of the Scripture may be manifest I shall cite the Apostle's words In like manner also Modest Apparel that women adorn themselves in modest Apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly aray Is there any word here that they should only not Exceed their Rank who cannot but abominate his abusing of Scripture And whereas he says He thinks they should be sparing of lawful Games and Recreations it seems their deeds sute not their thoughts in this matter or else it must be accounted a sparingness with him not only to spend much of the day in Field-sports but even largely of the night in Carding c. For so to my certain knowledge some of his Brethren in the Priesthood of the Synod of Aberdeen are found doing The Sabbath and justifying themselves in it As to the Sabbath he offereth not in the least to answer that wherein I shew it was Acceptable to the Wicked according to the same rate In answer to my Assertion That the Wicked love well to hear that they may be Members of the Church without having infallible Evidence of Holiness He asketh If all the Members of the Quaker's-Church have so adding That our Raw Conceited Proselytes are so ignorant and yet so confident that sober men suspect them to be in a Fool 's Paradice First As this is a meer Shift and no Reply to disprove the Principle aforesaid to be Acceptable to the Wicked so likewise if his Spirit had not been in a Raw Conceited posture filled both with Ignorance and Confidence he had not suffered himself so far to fall in a Fool 's Paradice as to imagine this his meer proofless Calumny with many more his groundless Assertions would have any weight with sober men not being backed with any Argument He addeth Their Doctrine Once in grace and ever in Grace hath no tendency to please the Wicked because such never had Grace and therefore have no ground to think that belongeth unto them But seeing he himself confesseth That such as had true Grace may fall both unto detestable practices and Blasphemous or Erroneous Principles may not such then foster themselves in these Evils by saying That since they once had true Grace they can never totally fall from it That part of page 47 48. of mine where I shew by Example how the Wicked living among them and being their Church-Members and also Opposing and Vilifying us did declare their Principles to be more Acceptable to the Wicked than ours he hath wholly waved it seems he knew of no shift how to shuffle by this and therefore found it fittest altogether to omit it Head 18. page 131. He saith The Quaker 's Religion is exceeding suitable to carnal hearts and thereupon he instanceth some particulars saying They are pleasing to the Wicked without offering any reason W. M. is wearied with raking in his own Dunghil The Reader upon the particular debate of these matters in their places will observe how he was necessitated to bottom this Conclusion of these Principles being sutable to carnal hearts upon the meer Credit of his own Affirmation and therefore it is no wonder he adds That he is wearied raking in this dunghil It is high time for him to leave of trampling in such miry Stuff as is the whole bulk of his Book and no doubt a Dunghil is a very fit term for such a dirty product as is these drossy dregs of his dark Vnderstanding I charged him in the end of mine for lying to God for that in the Prayer he endeth his Dialogue with he useth these words Follow with thy Blessing that which We have been about Which now he is so far from clearing himself of that he now acknowledges it was only a supposed Conference and therefore it was a Lie yea a Mocking of God to desire him to accompany a meer Supposition with his Blessing As for his expressing Pity towards the Seduced and wishing God to Reclaim them It was not for that I challenged him but for his desiring God to accompany with his Blessing a meer Chymaera which never was and therefore his best Shift for this is What is it that some Men will not Carp at especially the Quakers of whom he addeth A pious Minister hath said that their Religion consists in Railing and then he goes on and tells some terms wherewith that Person says The Quakers have named the Ministers of Christ. Answ. First The Testimony of his supposed pious Minister is no more to be received in this Case than W. M. his own and to say The Quakers gave these names he mentions to the Ministers of Christ is to take for granted the thing in debate for the Quakers deny them to be such And is just one as if a Papist should say Luther and his Associates Religion consisted in Railing because they called as to the Papists their holy Mother the Church of Rome a
themseves when-as the Cause and Ground for which they were commanded is removed As there is no need now for the Decision about Circumcision seeing there are none Contend for it neither as to the Orders concerning Things Offered to Idols seeing there is now no such Occasion yet who will say that the Command enjoin'd in the same place Acts 15.20 To abstain from Fornication is now made void seeing there is daily need for its standing in force because it yet remains as a Temptation man is incident to We confess indeed we are against such as from the bare Letter of the Scripture though if it were seasonable now to debate it we find but few to deal with whose Practices are so exactly squared seek to uphold Customs Forms or Shadows when the Vse for which they were appointed is removed or the Substance it self known and witnessed as we have sufficiently elsewhere answered our Opposers in the Case of Water-Baptism and Bread and Wine c. so that the Objection as to that doth not hold and the Difference is very wide in respect of such Things the very Nature and Substance of which can never be dispensed with by the People of God so long as they are in this World yea without which they could not be his People For the Doctrines and Fundamental Principles of the Christian Faith we own and believe originally and principally because they are the Truths of God whereunto the Spirit of God in our Hearts hath constrained our Understandings to obey and submit In the second place we are greatly Confirmed The Joint-Testimony of the Apostles c. to the Truths of God in our Hearts Strengthned and Comforted in the Joint-Testimony of our Brethren the Apostles and Disciples of Christ who by the Revelation of the same Spirit in the Days of old believed and have left upon Record the same Truths so we having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore we speak And we deny not but some that from the Letter have had the Notion of these Things have thereby in the Mercy of God received Occasion to have them Revealed in the Life for we freely acknowledge though often calumniated to the contrary that Whatsoever Things were written aforetime were written for our learning that we through Patience and Comfort of the Scriptures may have Hope So then I hope if the Spirit of God lead me now unto that which is good profitable yea and absolutely needful in order to the keeping my Conscience clear and void of Offence towards God and Man none will be so unreasonable as to say I ought not to do it because it is according to the Scriptures Nor do I think it will savour ill among any serious solid Christians for me to be the more confirmed and perswaded that I am led to this Thing by the Spirit that I find it in it self good and useful and that upon the like Occasions Christ Commanded it and the Apostles and Primitive Christians practised and recommended it Now seeing it is so that we can boldly say with a good Conscience in the Sight of God that the same Spirit which leads us to believe the Doctrines and Principles of the Truth and to hold and maintain them again after the Apostacy in their primitive and ancient Purity as they were delivered by the Apostles of Christ in the Holy Scriptures I say that the same Spirit doth now lead us into the like holy Order and Government to be exercised among us as it was among them being now the like Occasion and Opportunity ministred to us therefore what can any Christianly or Rationally object against it For that there is a Real Cause for it the thing it self speaketh A Real Cause for the same Order and that it was the Practice of the Saints and Church of old is undeniable what kind of Ground then can any such Opposers have being such as scrupling at this do notwithstanding acknowledge our Principle that this were done by Imposition or Imitation more than the Belief of the Doctrines and Principles seeing as it is needful to use all Diligence to Convince and Perswade People of the Truth and bring them to the Belief of it which yet we cannot do but as Truth moves and draws in their Hearts it is also no less needful when a People is gathered to keep and preserve them in Vnity and Love as becomes the Church of Christ and to be careful as saith the Apostle That all things be done decently and in Order and that all that is wrong be removed according to the Method of the Gospel and the good cherished and encouraged So that we conclude and that upon very good Grounds That there ought now as well as heretofore to be Order and Government in the Church of Christ. Head III. That which now cometh to be examined in the Third place is First What is the Order and Government we plead for Secondly In what Cases and how far it may extend and in whom the Power Decisive is Thirdly How it differeth and is wholly another than the oppressive and persecuting Principality of the Church of Rome and other Antichristian Assemblies SECTION IV. Of the Order and Government which we plead for IT will be needful then before I proceed to describe the Order and Government of the Church to consider what is or may be properly understood by the Church for some as I touched before seem to be offended or at least afraid of the very Word because The Power of the CHVRCH The Order of the Church The Judgment of the Church and such like Pretences have been the great Weapons wherewith Antichrist and the Apostate Christians have been these many Generations persecuting the Woman and warring against the Man-child And indeed great Disputes have been among the Learned Rabbies in the Apostacy concerning this CHVRCH what it is or what may be so accounted Which I find not my place at present to dive much in but shall only give the true Sense of it according to Truth and the Scriptures plain Testimony What the word Church signifies properly The word CHVRCH in it self and as used in the Scriptures is no other but a Gathering Company or Assembly of certain People called or gathered together for so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which is that the Translators render Church which word is derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Evoco I call out of from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voco I Call Now though the English word CHVRCH be only taken in such a Sense as People are gathered together upon a Religious Account yet the Greek word that is so rendered is taken in general for every Gathering or Meeting together of People and therefore where it is said The Town-Clark of the Ephesians dismissed the Tumult that was gathered there together the same Greek word 〈◊〉 〈◊〉
Assertions W. R. Censures the Apostle boldly I may the more patiently bear his Affirming mine to be Erroneous And whereas W. R. labours To make it appear that the Scriptures brought by me to prove a power of Decision in the Church do not Affirm any such thing because in these Scriptures there is no mention made of the Church's Decision Yet if he Consider that those places do speak of the Separating from and Cutting off of divers Persons Judgment Evinced and forsaking their Fellowship to the Saints who make up the Church of Christ it necessarily presupposes a Judgment of the Church or Saints concerning those Persons for which they are so Cut off from the Fellowship of the Body of Christ which is his Church Reason IV Fourthly A great part of W. R's Work is but a building up and then pulling down wherein he apparently Contradicts himself Yea the whole Scope of his Book Implies a Manifest Contradiction For whereas he plainly declares his Writing to be a Plea for Christian Liberty against Judging and Censuring one another holding forth that Diversity of Opinions and Judgments in matters of Conscience but especially in such matters as relate to Discipline and Government is not nor ought to be a Breach of Unity which he understands may be supposed to be the diversities of Gifts and Administrations mentioned in Scriptures which he expresses in these words upon Paul in Rom. 14. So then every one of us shall give an Account of himself unto God let us not therefore Judge one another any more And again he saith upon Verse 34. viz. Which evidently shews that Inasmuch as every one must Answer for himself it is fit every one should believe for himself A wrong Spirit of Liberty and so practise without being Imposed upon by others and this is the ground of all Christian Forbearance And again in another place he saith These things considered and that also we find the Apostle's Exhorting the Churches not to be Judging one another with respect to things relating to Conscience there is great need to watch against this Censorious Judging Spirit least while any are Judging their Brethren themselves become Cast-aways he hath many more Expressions of this kind Now since this is the whole Scope of W. R's Papers and that he did yea hath since he wrote these Papers acknowledged me to be his Christian Brother and many more at least them he did Repute such whom he Censures Judges and Condemns through his whole Treatise yea since his whole Papers are a Judging Censuring and Condemning of me and my Judgment in things pertaining to Conscience and to my Judgment in matters of Government and outward Discipline do's not the Work Imply a manifest Contradiction So his very Writing Contradicts the matter he writes of and pleads for especially since not only he makes some General Censure of me and many others professing the same fundamental Truths with him but is very Particular and Peremptory W. R. a false Accuser yea Insinuating Accusations as if I in Particular intended to make way for an Authority to Rule over at least some of my Brethren as his very Conclusion Intimates and in divers other places may be Observed And it will aggravate this Injury done by him the more that the Reader may Observe as well in his own Letter as in what is above mentioned that this his Censure was built upon his own Mistakes So that I hope who consider these things will acknowledge a sufficient Answer is hereby Returned And albeit I my self be fully satisfied yet I should not have Churled the Pains of a particular Disquisition of every thing in Order as Asserted by him albeit he has not done that to mine If I had not an Aversion from multiplying Controversies of this kind for the desire I have to Avoid that sort of Work and not for any strength of Argumentation I observe in W. R's Papers hath stopt me from so doing But if any do Apprehend that Strength of Reason in his Papers as to Judge I was Vnable to Answer or that this is not Satisfactory it will but Evidence the Weakness of their own Vnderstanding to the more Judicious and I shall not think much to bear their Censure For I value more my own Inward Peace and that of my Brethren than to Obtain an Applause of my Natural Capacity wherein if any Judge that W. R. do surpass me I shall not therewith be troubled The Excellency of the Simplicity of Truth For I more and more see the Excellency of that Simplicity that is in the Truth and of that Vnity that it leadeth to And thence do more Earnestly than ever desire to Witness all that is of and from Self Crucified in me and brought into true Subjection to the Cross of Christ and there alone may be my Rejoicing wherein I am at Vnity with all those who make Self of no Reputation for the Seed's sake that the Prosperity of Truth may be Advanced and the Peace of Israel Preserved R. Barclay William Rogers's Letter of his and R. Barclay's Discourse about the Book before-mentioned in the presence of many Brethren and also a Paper signifying the Brethrens Sense touching the Discourse then present Friends IT was upon me for several weeks past W. R's Letter Clearing R. B's Anarchy c. if my Occasions would any wise permit to come up to the City of London to be present among Friends from divers parts of the Nation at this Time that so I might have Opportunity to Confer with Friends who were dissatisfied with me touching what I had written in Answer to R. Barclay 's Book of Government And a few days before my Coming up R. Barclay being in London writ unto me to come up that we might have a Conference at large touching the same This his Request laid the greater Obligation upon me to be present in London at this time On Conference had with him we Agreed that a Free Meeting might be had with Friends in whose presence R. B. and my self might in all Coolness and Moderation Confer together that so all Mis-understandings might be Removed and the Truth be Evidenced to the Consciences of the Brethren then Present The Meeting for that end was this Day had and a very Christian and Fair Debate was had to the satisfaction of both of us as far as I can understand and the matters chiefly Objected by me were fairly and brother-like and in much love Discoursed and upon the whole matter I am satisfied that R. B. is not principled so as I and others have taken his Book to Import In particular he doth declare that his Book teacheth not that the Church of Christ hath Jurisdiction over the outward Concerns of Friends in Case of Difference Jurisdiction without Assent of the Differing parties and that it was far from his Intentions For his Intention as he declares was only to manifest that Friends ought to Submit their Cases of Difference to
of God to his Children in these latter days For I have known some of my Friends who profess the same Faith with me faithful Servants of the most-High God and full of the Divine Knowledge of his Truth as it was immediately and inwardly Revealed to them by the Spirit from a true and living Experience who not only were ignorant of the Greek and Hebrew Wrong Translations of Scriptures discerned in the Spirit by the Unlearned in Letters but even some of them could not Read their own Vulgar Language who being pressed by the Adversaries with some Citations out of the English Translation and finding them to disagree with the Manifestation of Truth in their hearts have boldly Affirmed The Spirit of God never said so and that it was certainly wrong for they did not believe that any of the Holy Prophets or Apostles had ever written so Which when I on this Account seriously Examined I really found to be Errors and Corruptions of the Translators who as in most Translations do not so much give us the genuine Significations of the words as strain them to express that which comes nearest with that Opinion and Notion they have of Truth And this seemed to me to sute very well with that saying of Augustine Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said that he gives only that honour to those Books which are called Canonical as to believe that the Authors thereof did in writing not Err. He adds And if I shall meet with any thing in these Writings that seemeth Repugnant to Truth I shall not doubt to say that either the Volume is Faulty or Erroneous that the Expounder hath not reached what was said or that I have in no wise Vnderstood it So that he supposes that in the Transcription and Translation there may be Errors § V. If it be then asked me Whether I think hereby to render the Scripture altogether uncertain Object or useless I Answer Not at all The Proposition it self declares what Esteem Answ. 1 I have for them And provided that to the Spirit from which they came be but granted that place the Scriptures themselves give it I do freely Concede to the Scripture the Second Place even whatsoever they say of themselves Which the Apostle Paul chiefly mentions in Two places Rom. 15.4 Whatsoever things were Written aforetime were Written for our Learning that we through Patience and Comfort of the Scriptures might have hope 2 Tim. 3.15 16 17. The Holy Scriptures are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture given by Inspiration from God is profitable for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto every good Work For though God do principally and chiefly lead us by his Spirit yet he sometimes conveys his Comfort and Consolation to us through his Children whom he raises up and Inspires to Speak or Write a Word in Season whereby the Saints are made Instruments in the hand of the Lord to strengthen and encourage one another which do also tend to perfect and make them wise unto Salvation And such as are led by the Spirit cannot neglect The Saints Mutual Comfort is the same Spirit in all but do naturally love and are wonderfully cherished by that which proceedeth from the same Spirit in another because such mutual Emanations of the heavenly Life tend to quicken the mind when at any time it is overtaken with Heaviness Peter himself declares this to have been the End of his Writing 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in Remembrance of those things though ye know them and be Established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in Remembrance God is Teacher of his People himself and there is nothing more Express than that such as are under the New Covenant They need no man to Teach them yet it was a Fruit of Christ's Ascension to send Teachers and Pastors for perfecting of the Saints So that the same Work is ascribed to the Scriptures as to Teachers the one to make the Man of God perfect the other for the perfection of the Saints As then Teachers are not to go before the Teaching of God himself under the New Covenant but to follow after it neither are they to Rob us of that great Priviledge which Christ hath purchased unto us by his Blood so neither is the Scripture to go before the Teaching of the Spirit or to Rob us of it Answ. 2 Secondly God hath seen meet that herein we should as in a Looking-glass see the Conditions and Experiences of the Saints of old that finding our Experience Answer to theirs The Scriptures a Looking-glass we might thereby be the more Confirmed and Comforted and our Hope Strengthened of obtaining the same End that observing the Providences attending them seeing the Snares they were liable to and beholding their Deliverances we may thereby be made Wise unto Salvation and seasonably Reproved and Instructed in Righteousness This is the Great Work of the Scriptures and their Service to us that we may witness them fulfilled in us and so discern the Stamp of God's Spirit and Ways upon them by the inward Acquaintance we have with the same Spirit and Work in our hearts The Scriptures Work and Service The Prophecies of the Scripture are also very comfortable and profitable unto us as the same Spirit Inlightens us to observe them fulfilled and to be fulfilled For in all this it is to be observed that it is only the Spiritual man that can make a right use of them they are able to make the Man of God perfect so it is not the Natural Man and whatsoever was written aforetime was written for Our Comfort Our that are the Believers our that are the Saints concerning such the Apostle speaks For as for the other the Apostle Peter plainly declares that the Vnstable and Vnlearned wrest them to their own destruction These were they that were Vnlearned in the Divine and Heavenly Learning of the Spirit not in Humane and School-literature of which we may safely presume that Peter himself being a Fisher-man had no great skill for it may be with great probability yea certainly be affirmed that he had no knowledge of Aristotle's Logick Logick which both Papists and Protestants now degenerating from the Simplicity of Truth make Hand-maid of Divinity as they call it and a necessary Introduction to their Carnal Natural and Humane Ministry By the infinite obscure Labours of which kind of men mixing-in their heathenish stuff the Scripture is rendered at this day of so little service to the simple people whereof if Jerom complained in his time now twelve hundred years ago saying Hierom. Ep. 134. ad Cypr. Tom. 3. It is wont to befall the most part of Learned men that it is
and Capacity Notional Knowledge as he is a Man the son of fall'n Adam or as he is in his natural State however wise or knowing or however much endued with a Notional and Literal Knowledge of Christ thereby endeavouring a Conformity to the Letter of the Law as it is outward Secondly That we attribute it wholly to man as he is Born again renewed in his mind The New Birth raised by Christ knowing Christ alive reigning and ruling in him and guiding and leading him by his Spirit and revealing in him the Law of the Spirit of Life which not only manifests and reproves sin but also gives power to come out of it Thirdly That by this we understand not such a Perfection as may not daily admit of a Growth Growth in Perfection and consequently mean not as if we were to be as pure holy and perfect as God in his Divine Attributes of Wisdom Knowledge and Purity but only a Perfection proportionable and answerable to man's Measure whereby we are kept from Transgressing the Law of God and enabled to answer what he Requires of us He that Improved his Two Talents was nothing less accepted than he with the Five Even as he that improved his Two Talents so as to make four of them perfected his work and was so accepted of his Lord as to be called a good and faithful servant nothing less than he that made his Five Ten. Even as a little Gold is perfect Gold in its kind as well as a great Mass and a Child hath a perfect Body as well as a Man though it daily grow more and more Thus Christ is said Luke 2.52 to have Increased in Wisdom and Stature and in favour with God and Man though before that time he had never sinned and was no doubt perfect in a true and proper sense Fourthly Though a man may witness this for a season and therefore all ought to press after it Wiles of the Enemy yet we do not affirm but those that have attained it in a measure may by the wiles and temptations of the Enemy fall into Iniquity and lose it sometimes if he be not watchful and diligently attend not to that of God in the heart And we doubt not but many good and holy men who have not arrived to Everlasting Life have had divers Ebbings and Flowings of this kind * Every Sin weakens a man in his Spiritual Condition but doth not destroy him altogether for though every sin weaken a man in his Spiritual Condition yet it doth not so as to destroy him altogether or render him Vncapable of rising again Lastly †Righteousness made Natural Though I affirm that after a man hath arrived to such a Condition in which a man may not sin he yet may sin I will nevertheless not deny but there may be a State attainable in this life in which to do Righteousness may become so natural to the Regenerate Soul that in the stability of this condition they cannot sin Others may perhaps speak more certainly of this State as having Arrived to it for me I shall speak modestly as acknowledging my self not to have Arrived at it yet dare I not deny it for that it seems so positively to be asserted by the Apostle in these words 1 Joh. 3.9 He that is born of God sinneth not neither can he because the Seed of God remaineth in him The Controversy being thus Stated which will serve to obviate Objections Part II I shall proceed first to shew the Absurdity of that Doctrine that Sect. I pleads for sin for term of live even in the Saints Secondly Prove this Doctrine of Perfection from many pregnant Testimonies Sect. II of the Holy Scripture And lastly Answer the Arguments and Objections of our Opposers Sect. III § III. ‖ The Doctrine of pleading for sin Term of life Absurd First then This Doctrine viz that the Saints nor can nor ever Sect. I will be free of sinning in this life Is Inconsistent with the Wisdom of God Proof I and with his glorious Power and Majesty who is of purer eyes than to behold iniquity * Habb 1 13· who having purposed in himself to gather to him that should Worship him and be Witnesses for him on Earth a Chosen People doth also no doubt sanctify and purify them For God hath no delight in Iniquity but abhors Transgression and though he regard man in Transgression so far as to pity him and afford him means to come out of it yet he loves him not neither delights in him as he is Joined thereunto Wherefore if man must always be Joined to Sin then God should always be at a Distance with them as it is written Isa. 59.2 Your Iniquities have separated between you and your God and your sins have hid his face from you whereas on the contrary the Saints are said to partake even while here of the Divine Nature 2 Pet. 1.4 and to be one spirit with the Lord 1 Cor. 6.17 Now no unclean thing can be so It is expresly written That there is no Communion betwixt Light and Darkness 2 Cor. 6.14 But God is Light and every sin is Darkness in a measure What greater stain then can there be than this upon God's Wisdom Hath God's Wisdom been wanting to prepare a Means to serve and Worship him perfectly as if he had been wanting to prepare a Means whereby his Children might perfectly serve and worship him or had not provided a Way whereby they might serve him in any thing but that they must withal still serve the Devil no less yea more than himself For he that sinneth is the servant of sin Rom. 6.16 and every Sin is an Act of Service and Obedience to the Devil So then if the Saints sin daily in thought word and deed yea if the very Service they offer to God be Sin surely they serve the Devil more than they do God For besides that they give the Devil many intire Services without mixture of the least grain to God they give God not the least Service in which the Devil hath not a large share and if their Prayers and all their Spiritual Peuformances be Sinful the Devil is as much served by them in these as God and in most of them much more since they Confess That many of them are performed without the Leadings and Influence of God's Spirit Now who would not account him a foolish Master among men who being able to do it and also desirous that it might be so yet would not provide a Way whereby his Children and Servants might serve him more intirely than his avowed Enemy or would not guard against their serving of him but be so Imprudent and Vnadvised in his Contrivance that whatever Way his Servants and Children served him they should no less yea often much more serve his Enemy What may we then think of that Doctrine that would infer this Folly upon the Omnipotent and Only wise GOD Proof
3 4 5. be considered where though their being found without fault be spoken in the present time yet is it not without respect to their Innocency while upon earth and their being Redeemed from among men and no guile found in their mouth is expresly mentioned in the time past But I shall proceed now in the Third place to answer the Objections which indeed Sect. III are the Arguments of our Opposers § IX I shall begin with their chief and great Argument Object I which is the words of the Apostle 1 Joh. 1.8 If we say that we have no sin we deceive our selves and the Truth is not in us This they think Invincible But is it not strange to see men so blinded with partiality How many Answ. 1 Scriptures tenfold more plain do they Reject and yet stick so tenaciously to this that can receive so many Answers As first If we say we have no sin c. will not import the Apostle himself to be included If we say we have no sin c. objected Sometimes the Scripture useth this manner of Expression when the person speaking cannot be Included which manner of speech the Grammarians call Metaschematismus Thus James 3.9 10. speaking of the Tongue saith Therewith bless we God and therewith curse we men adding these things ought not so to be Who from this will conclude that the Apostle was one of those Cursers But Secondly this Objection hitteth not the matter he saith not Answ. 2 We sin daily in thought word and deed far less that the very good works which God works in us by his Spirit are sin Yea the next verse clearly shews that upon Confession and Repentance we are not only forgiven but also cleansed He is faithful to forgive us our Sins and to cleanse us from all Vnrighteousness Here is both a Forgiveness and Removing of the guilt and a Cleansing or removing of the Filth for to make forgiveness and cleansing to belong both to the removing of the Guilt as there is no reason for it from the Text so it were a most violent forcing of the words and would imply a Needless Tautology The Apostle having shewn how that not the Guilt only but even the Filth also of sin is removed subsumes his words in the time past in verse 10. If we say we have not sinned we make him a liar Thirdly as Augustine well observed in his Exposition upon the Epistle to the Galatians It is one thing not to sin another thing Answ. 3 not to have sin The Apostle's words are not If we say we sin not It is one thing not to sin and another thing not to have sin or commit not sin daily but if we say we have no sin And betwixt these two there is a manifest difference for in respect all have sinned as we freely acknowledge all may be said in a sense to have sin Again Sin may be taken for the Seed of Sin which may be in those that are Redeemed from actual Sinning but as to the Temptations and Provocations proceeding from it being Resisted by the Servants of God and not yielded to they are the Devil's Sin that tempteth not the man's that is preserved Fourthly this being considered as also how positive and how plain once and again the Answ. 4 same Apostle is in the very same Epistle as in divers places above cited Is it equal or rational to strain this one place presently after so qualified and subsumed in the time past to contradict not only other positive Expressions of his but the whole Tendency of his Epistle and of the rest of the holy Commands and Precepts of the Scripture Secondly Object II Their second Objection is from Two places of Scripture much of one signification The one is 1 Kings 8.46 For there is no man that sinneth not The other is Eccles. 7.20 For there is not a Just man upon earth that doth good and sinneth not I Answer first These affirm nothing of a daily and continual sinning so as never to be Redeemed from it but only that all have sinned or that there is none that doth not sin though not always so as never to cease to sin and in this lies the Question Yea in that place of the Kings he speaks Answ. within two verses of the Returning of such with all their Souls and hearts Diversity of Seasons and Dispensations respected which implies a Possibility of leaving off sin Secondly There is a respect to be had to the seasons and dispensations For if it should be granted that in Solomon's time there was none that sinned not it will not follow that there are none such now or that it is a thing is not now Attainable by the Grace of God under the Gospel for A non esse ad non posse non valet sequela And lastly This whole Objection hangs upon a false Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that sinneth not or who may not sin for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be read in the Potential Mood thus There is no man who may not sin as well as in the Indicative so both the old Latin Junius and Tremellius and Vatablus have it and the same word is so used Psal. 119.11 I have hid thy Word in my heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say that I may not sin against thee in the Potential Mood and not in the Indicative as it is in the English which being more answerable to the universal scope of the Scriptures the Testimony of the Truth and the sense almost of all Interpreters doubtless ought to be so understood and the other Interpretation rejected as spurious Object III Thirdly They object some Expressions of the Apostle Paul Rom. 7.19 For the good that I would I do not but the evil which I would not that I do And verse 24. O wretched man that I am Who shall deliver me from the body of this death Answ. I Answer This place infers nothing unless it were apparent that the Apostle here were speaking of his own Condition and not rather in the person of others or what he himself had sometimes born which is frequent in Scripture as in the case of Cursing in James before-mentioned But there is nothing in the Text that doth clearly signify the Apostle to be speaking of himself or of a Condition he was then under or was always to be under yea on the contrary in the former Chapter as afore is at large shewn he declares They were Dead to sin demanding how such should yet live any longer therein Paul personates the Wretched man to shew them the Redeemer Secondly It appears that the Apostle only personated one not yet come to a Spiritual Condition in that he saith vers 14. But I am carnal sold under sin Now is it to be Imagined that the Apostle Paul as to his own proper Condition when he wrote that Epistle was a Carnal man who in Chap. 1. testifies of himself that
what the Spirit of God furnisheth him with not minding the Eloquence and Wisdom of Words but the Demonstration of the Spirit and of Power and that either in the Interpreting some part of Scripture in case the Spirit which is the good Remembrancer lead him so to do or otherwise Words of Exhortation Advice Reproof and Instruction or the sense of some Spiritual Experiences all which will still be agreeable to the Scripture though perhaps not relative to nor founded upon any particular Chapter or Verse as a Text. Now let us Examine and Consider which of these two sorts of Preaching be most agreeable to the Precepts and Practice of Christ and his Apostles and the Primitive Church recorded in Scripture For First as to their Preaching upon a Text if it were not meerly Customary or Premeditated but done by the Immediate Motion of the Spirit we should not blame it but to do it as they do there is neither Precept nor Practice that ever I could observe in the New Testament as a part of the Instituted Worship thereof Object But they Alledge That Christ took the Book of Isaiah and Read out of it and Spake there-from and that Peter preached from a sentence of the Prophet Joel Answ. I Answer That Christ and Peter did it not but as Immediately acted and moved thereunto by the Spirit of God and that without Premeditation 1. Christ's and Peter's speaking was not by Premeditation which I suppose our Adversaries will not deny in which case we willingly approve of it But what is this to their Customary Conned Way without either Waiting for or expecting the Movings or Leadings of the Spirit Moreover that neither Christ nor Peter did it as a settled Custom or Form to be constantly practised by all the Ministers of the Church appears in that most of all the Sermons recorded by Christ and his Apostles in Scripture were without this as appears from Christ's Sermon upon the Mount Matth. 5.1 c. Mark 4.1 c. and Paul's Preaching to the Athenians and to the Jews c. As then it appears that this Method of preaching is not grounded upon any Scripture-precept so the Nature of it is contrary to the preaching of Christ under the New Covenant as exprest and recommended in Scripture For Christ in sending forth his Disciples expresly mentioneth that they are not to speak of or from themselves or to fore-cast before hand but that which the Spirit in the same hour shall teach them as is particularly mentioned in the Three Evangelists Matth. 10.20 Mark 13.11 Luke 12.12 Now if Christ gave this Order to his Disciples before he departed from them as that which they were to practise during his Abode outwardly with them much more were they to do it after his Departure since then they were more specially to receive the Spirit to lead them in all things and to bring all things to their remembrance Joh. 14.26 And if they were to do so when they appeared before the Magistrates and Princes of the Earth much more in the Worship of God when they stand specially before him seeing as it is above shewn his Worship is to be performed in Spirit and therefore after their receiving of the Holy Ghost it is said Acts 2.4 They spake as the Spirit gave them Vtterance not what they studied and gathered from Books in their Closets in a premeditated Way Franciscus Lambertus before cited speaketh well Franc. Lambertus his Testimony against the Priests studied Inventions and Figments and sheweth their Hypocrisy Tract 5. of Prophecy Chap. 3. saying Where are they now that glory in their Inventions who say A brave Invention A brave Invention This they call Invention which themselves have made up but what have the Faithful to do with such kind of Inventions It is not Figments nor yet Inventions that we will have but things that are Solid Invincible Eternal and Heavenly not which men have Invented but which God hath Revealed for if we believe the Scripture our Invention profiteth nothing but to provoke God to our Ruine And afterwards Beware saith he that thou determine not precisely to speak what before thou hast meditated whatsoever it be for though it be lawful to determine the Text which thou art to Expound yet not at all the Interpretation lest if thou so dost thou take from the Holy Spirit that which is his to wit to direct thy speech that thou may'st prophesy in the Name of the Lord denuded of all Learning Meditation and Experience and as if thou hadst studied nothing at all committing thy heart thy tongue and thy self wholly unto his Spirit and trusting nothing to thy former studying or meditation but saying with thy self in great confidence of the Divine promise The Lord will give a word with much power unto those that preach the Gospel But above all things be careful thou follow not the manner of Hypocrites who have written almost word by word what they are to say as if they were to Repeat some Verses upon a Theatre have learned all their preaching as they do that act Tragedies And afterward when they are in the place of prophesying pray the Lord to direct their Tongue but in the mean time shutting up the way of the Holy Spirit they determine to say nothing but what they have written O unhappy kind of Prophets yea and truly Cursed which depend not upon God's Spirit but upon their own Writings or Meditation Why prayest thou to the Lord thou false Prophet to give thee his Holy Spirit by which thou mayâ—st speak things profitable and yet thou repell'st the Spirit Why prefer'st thou thy Meditation or study to the Spirit of God otherwise why committ'st thou not thy self to the Spirit § XIX Secondly This manner of Preaching as used by them 2. The words man's Wisdom brings beget not Faith considering that they also affirm That it may be and often is performed by men who are Wicked or void of true Grace Cannot only not Edify the Church nor beget or nourish true Faith but is destructive to it being directly contrary to the nature of the Christian and Apostolick Ministry mentioned in the Scriptures For the Apostles preached the Gospel not in the Wisdom of words lest the Cross of Christ should be of none effect 1 Cor. 1.17 But this Preaching not being done by the actings and movings of God's Spirit but by man's Invention and Eloquence in his own will and through his natural and acquired parts and Learning is in the Wisdom of words and therefore the Cross of Christ is thereby made of none effect The Apostles Speech and Preaching was not with enticing words of man's wisdom but in demonstration of the Spirit and of Power That the Faith of their Hearers should not stand in the Wisdom of men but in the Power of God 1 Cor. 2.3 4 5. But this preaching having nothing of the Spirit and Power in it both the Preachers and Hearers confessing they Wait for
of their own Party think is not any Spot in their Religion so little are they looked upon among their own Yet those that are Curious may also have that first Part. As for this second Part wherein our Principles are handled we judge we deal with the Clergy in General however they seek to shift it and hide themselves since their Book is Licensed by the Bishop of Edinburgh and he being challenged said He did it not without a Recommendation from Aberdeen So that no Man of Reason can deny but they are accountable for the Errours and Impertinencies which we have herein observed which we leave Reader to thy serious Examination remaining Thy Friends R. B. G. K. THE CONTENTS SECTION I. COncerning Immediate Revelation SECT II. The Students Argument against the Spirit 's being the Rule proved one with the Jesuit Dempster's SECT III. Concerning the Supper Perfection and Womens Speaking SECT IV. Concerning the Necessity of Immediate Revelations to the Building up of True Faith SECT V. Concerning Worship SECT VI. Concerning Baptism SECT VII Concerning the Ministry SECT VIII Concerning Liberty of Conscience The CONCLUSION Wherein their Observations upon R. B. his Offer and their last Section of the Q. Revilings as they term them are Examined Quakerism Confirmed year 1675 SECTION I. Concerning Immediate Revelation Wherein the Second Part of the Students Book from pag. 44. to pag. 66. is Answered IN their first Section they alledge We do wickedly put many Indignities upon the Holy Scriptures and that we monopolize the Spirit to our selves Which are gross Lies But that they are against the Spirit is no malicious Accusation but a Truth as will appear to any true Discerner Their comparing us when we plead for the Spirit to them who cried The Temple The Temple is Unequal and Profane They that cried The Temple The Temple rejected the Spirit of God and relied too much on the Temple and outward Priviledges but dare they blame any for relying too much on the Spirit of God Again in their first Sub-section they commit a gross Deceit in which they follow G. M. their Master who useth the same in his Manuscript to us in alledging They are more for the Spirit than we because they affirm That the Efficacy of the Spirit is Insuperable For we do affirm Operations of the Spirit may be Resisted That the Efficacy of the Spirit is in a true Sense Insuperable as namely where the Mind is well disposed See R. B. his Thesis where he useth the Word Insuperably But that the Spirit doth Insuperably move or irresistibly force the ill-disposed Minds of all in whom it operates is False and contrary to Scripture which saith That Some Resist the Spirit yea and is contrary to the Experience of all who are acquainted with the Spirit 's Workings that know that the Spirit many Times worketh so gently that his Operation may be resisted Therefore said the Apostle Quench not the Spirit Now that Doctrine which is contrary both to Scripture and Experience is not for the Spirit but against it Again how are they more for the Spirit than we seeing they affirm The Spirit 's Influence is but only Effective as having no Evidence in it self sufficiently to demonstrate that it is of God We say it hath as being both Effective and Objective 2. They say The Influence of the Spirit is only given to some We say To all 3. They say It is so weak that it can bring none to a perfect Freedom from Sin in this Life though never so much improved We say it can Yea. 4. They say commonly year 1676 The Influence of the Spirit cannot keep the best Saint one Moment from Sin We say It can keep them for whole Days yea always if they improve it as well as they can 5. They say A Man may and ought to pray without the Spirit Which we deny And so we leave it to the Judicious if here they do not commit a gross Deceit Lastly in their stating the Question they accuse us falsly As if we did hold that all Men ought to judge and examine all the material Objects of Faith and Articles of Religion by Inward Revelations As if all Men were bound to an Impossibility All Men have not all the Material Objects of Faith propounded unto them Accidental Objects of Faith for some of the Material Objects of Faith are meerly Accidental unto all Mens Salvation As to believe that Abraham begat Isaac and Isaac Jacob c. Others although not Accidental yet are but Integral Parts and not Essential of Christian Religion such as the Outward History of Christ c. and so by this Distinction divers of thefe Arguments are answered without more ado especially the first two where they spend much Paper fighting with their own Shadow telling us That the Heathens have no Revelations shewing the Birth Passion Resurrection c. of Jesus Christ Which we do grant For the Belief of such Things is only necessary to them to whom they are propounded and the Scriptures alledged by them at most prove no more It were a needless Labour and not worth the Pains to answer particularly to all their Impertinencies Follies and Blasphemies which they obtrude upon us as Arguments and in the Issue their last Probations resolve into meer Assertions as much denied by us as the things they undertake to Refute Therefore upon each Section or Sub-section we shall but take notice what their Arguments resolve into at last and as there is occasion set down some Propositions that may serve as a Key to open the Reader 's way through all these Heaps of Confusion and Blasphemy wherewith they fill their Pages As for the Scriptures brought by them Arg. 1. as Isa. 9.2 Matth. 4.16 Psal. 147.19 20. These prove not that they had no Light for the Light shineth in Darkness Joh. 1. And Prov. 29.18 doth not import That People have wanted Vision from the beginning but that for some Time they may want it to wit when their Day of Visitation is over which we deny not And whereas they tell us That the Greek Particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often to be translated among and therefore so to be Col. 1.26 and other Places alledged by us we deny this Consequence And that they say The Apostle is speaking of the outward Preaching of Christ Col. 1.26 is their bare Assertion without any Proof Also in their first Argument they alledge a gross Vntruth upon G. K. as if he did hold in his Book of Immediate Revelation pag. 11. That the Jews generally under the Law had no Immediate Revelation in the Seed Let the Place be read and it will clear G. K. where he distinguisheth a Two-fold sort of Revelation in the Seed according to a Two-fold Condition of the Seed The first sort of Revelation is more hid and obscure Revelation universal and particular the Seed not being compleatly formed but as under Ground The second is more manifest and clear
indeed That he was a Devil from the Beginning but they have not proved it It is said expressly of him That he fell from his Ministry by Transgression we read not that he was Degraded his Office any other way but simply by his Transgression which was his betraying Christ. Again it is written of him Let his habitation be desolate and let no man dwell therein and his Bishoprick let another take Psal. 109. But they who plead for a Graceless Minister would put another in Judas Habitation and so would hold up a Ministry of Covetous Men as he was who to satisfy their Covetousness will betray Christ. For suppose that a Man have all other Qualifications requisite Holiness requisite in a Preacher and yet be openly and notoriously a Wicked Man he may plead his Right to be Admitted and if Admitted to be Continued to be a Minister What Ground have his Brethren out of Scripture to depose him according to the Students Argument which is indeed the General Argument of the Clergy as they are called seeing he hath all the Essentials of a Minister If they say Paul requireth That a Bishop or Deacon be found Blameless not covetous but vigilant sober c. then it will follow as much that he that is not really Pious ought not to be Admitted as he that is not seemingly Pious For the Apostle doth not say he must be seemingly so but simply that he must be so And indeed to expound all these Qualifications of a seeming and no real Holiness is to mock the Scripture For they might as well say that seeming Holiness only and not real is required indispensably of us in Order to Salvation for the Scripture as positively requireth Holiness unto the Function of a Bishop as it doth require it unto Salvation There is yet another thing which they have to prove concerning Judas viz. that Christ sent him to preach the Gospel He sent him indeed to work Miracles heal the Sick and to say The Kingdom of God is at hand that is to say the Gospel-Dispensation is approaching but that Judas was a Minister of the Gospel which is the Power of God unto Salvation we require them to prove For it was after his Removal that Christ sent the Apostles to preach the Gospel Their third Reason is That the Efficay of the words depends not upon the worthiness of the Preachers The Efficacy of the Word preached 1 Cor. 3.7 We grant the Antecedent but deny the Consequence For although it depend not upon the Worthiness of the Preacher yet it may and doth require Holiness as a Qualification indispensably necessary in him even as they grant themselves that none are Justified without Faith yet they deny that the Efficacy of Justification depends upon the Worthiness of him that believeth And the Efficacy of good Wine depends not upon the Worthiness of the Vessel that bears it yet none will put good Wine in a leaky Vessel or unfit And indeed as Vnfit as a leaky Vnclean Vessel is to receive good Wine a Graceless Man is as Vnfit to receive the Dispensation of the Gospel which is compared to New Wine in the Scripture And said Christ No Man putteth new Wine into old Bottles for indeed the Ministration of the Gospel is a Ministration of Life and Grace and none can Minister that which they have not Their Fourth Argument depends upon a Proposition which they lay down and offer to prove but fall short in viz. That they cannot know who have true Grace This we deny For if they would believe in the Light wherewith Christ hath enlightned them they should receive the Anointing and by it their Eyes should be opened to know who are Gracious and who not But let us see how they prove it 1. Say they We cannot know it Immediately That is granted 2. Nor can we know it by their Outward Works unless it be out of the judgment of Charity which may deceive us for all the works which a Godly Man can do may likewise be performed as to the outward The Fruits of the Spirit are a Savour of Life which Hypocrites have not by Hypocrites To this we Answer If by Outward Works they mean such as come under the outward Observation of the meer outward and bodily Senses we grant but there are Works which are the Fruits of the Spirit which although they remain in the Souls of Holy men yet send forth a savour of that Life and Spirit or Spiritual Principle that is the Root of them through the outward VVorks and Conversation which can and do reach unto the Spiritual Senses of others where they are And this Savour and Manifestation of Life can no Hypocrite have but it is an Infallible Evidence of Sanctification in measure where it is and where the Sanctification is greatest the Savour or Manifestation of Life is there greatest also According unto this Paul said 2 Cor. 2 15 16. c. 3.3 VVe are a good Savour c. and Paul said of the Corinthians That they were the Epistle of Christ John said of the Saints That the Name of God and of the Lamb shall be in their Foreheads Many other Testimonies could be brought to prove this we shall only add that of Christ He that believeth in me out of his Belly shall flow Rivers of Living Water So here is an Evidence that no Hypocrite can have Now what are these Rivers but the Influences of the Spirit And seeing they are said to flow out they may be discerned by others It is true the Natural Senses cannot discern them but the Spiritual Senses can and seeing Natural and Spiritual Senses discerning their proper Objects the Students grant Spiritual Senses if they grant them to be True and Real they must grant also Spiritual Sensible Objects which may be as certainly apprehended and discerned by our Spiritual Senses although the Objects themselves be without us as natural Objects without us may be apprehended by the Natural Senses 3. Nor can we know it say they by Revelation But how prove they it They only suppose they have proved already that there is no such thing but how VVeak and Impertinent their Proofs are is above shewed But here note that by Revelation is sufficiently understood the Revelation or Discovery which the Fruits of the Spirit or Spiritual Life give forth in Holy men one to another for as the Savour of some Sweet Ointment is a sufficient Revelation of it to the Sense of the natural Smell so the Spiritual Savour of the Spiritual Oyntment is such to the Spiritual Smell Lastly Whereas they say The Gift of discerning Spirits was never Common to all This we deny nor doth that Scripture cited by them prove it 1 Cor. 12.10 Otherwise they might as well say The Discerning of Spirits is Common to all true Christians That Faith was not Common to all true Christians because it is said To another Faith But as by Faith here must be understood
Answered His first is from the Parable Luke 16.31 where it is said They have Moses and the Prophets whom if they hear not neither will they be perswaded if one be raised from the Dead But this proves only that one raised from the Dead is not able to Convince those that will not hear Moses and the Prophets not that the Scripture is a more Primary and Principal Rule than what the Spirit Immediately reveals in the Soul For that Consequence will not nor doth follow nor is in the least proved by him neither can be unless he first prove that albeit the Testimony of one from the Dead be less powerful to perswade than the Scriptures yet it is more than the Immediate Testimony of the Spirit in the Heart which I deny and rests for him to prove before he Conclude any thing from this Place Next this Parable was used by Christ to the Jews to shew them their Hypocrisy who albeit they deceitfully pretended so much to Reverence and follow Moses and the Prophets as many now adays do the Scriptures yet they did not really hear them else they would have acknowledged him of whom Moses and the Prophets did so clearly write Since he also did as Great and Convincing Miracles before them as if they had the Testimony of one raised from the Dead And this leads me to take notice of what he saith p. 68. n. 24. in answer to my Argument drawn from the difference betwixt the Law that is written without and the Gospel that is written within where he accuseth me of Contradiction because of my Argument drawn from the Revelations that were under the Law and the Sameness of the Object But I have answered this Cavil in the former Section Yet since the Strength of this resolves in his supposing I Affirm There is no written Rule under the Gospel which he after Concludes the whole falleth to the Ground For I never denied the Scripture to be a secondary Rule and that is some Rule for to Say I Affirm There is no written Rule because the Written is not the Primary is a wild Conclusion And therefore all the rest of his Talk to prove That Christ Inspired the Apostles to write things to be a Rule to Christians is meerly superfluous since that that is a Rule though not the Primary was never denied by me And it may be here observed that all his Arguments to prove the Scripture to be a Rule unless they prove them to be the primary and principal One Conclude nothing and are against me to no purpose II. Their making Wise to Salvation and Perfection Answered ¶ 7. His Second Argument is deduced from 2 Tim. 3.16 where he cites the Apostle saying of the Scriptures They are able to make wise unto Salvation and to make the Man of God perfect Where is first to be observed his perverting of the Apostle's Words by an Addition of his own and therefore no wonder that he so frequently pervert mine For the Apostle saith not They are able to make the Man of God perfect but all Scripture given by Inspiration is that the Man of God may be perfect that is Contributeth in its Kind and Order towards the Perfection of the Saints But it follows not thence that they are the Primary Rule no more than though J. B. will affirm that his Book is written That the Man of God may be perfect that is to help him to Perfection that thence it is to be Esteemed the Primary and Chief Rule Thus is answered that of John 20.31 But these are written that ye may believe c. cited by him p. 74. for his Book is also written for that End yet the Consequence will not follow That they are able to make wise unto Salvation is not denied in so far as they declare of the Grace that brings Salvation and direct to the Light which leads to it But how he thence Inferreth They are the Primary Rule he must inform us the next time since he has forgotten to do it now And this may serve to Answer those Places where he according to his Custom Repeats it over and over again as p. 74 77 and 82. where he hath again the fore-mentioned Perversion and ennumerates the particular Vses applied to the Scripture he concludeth its Perfection as wanting nothing Now I deny not Perfection of the Scriptures urged by J. B. to make them the Primary Rule or Canno that every Book as well as Chapter and Verse of Scripture is Perfect as to its End that is so far to express the Mind of God as he was pleased at that time and also with a Respect to its Author as being written by the Dictates of the Spirit but that Place will not Conclude its Perfection either as the Primary Only or Adequate that is Entire Rule Else all the other Scriptures which were written after that Epistle of Paul as he will not deny but there were some so written must be denied being any part of the Rule and so to be any way necessary for that End The like Absurdities follow upon his using 2 Cor. 3.14 where the Apostle speaks of a Testament since he dare not deny a great part of that Testament was written afterwards And thus is also answered what he urges from Psal. 19.7 pag. 74 and 79. The Law of the Lord is perfect c. and from other Scriptures of like Import For if he understand Perfection in the first Sense it is not denied if in the Second which indeed is the Question it concludeth nothing without rendring all the Scripture written afterwards no part of the Rule or Canon to use his own Term. As for that of Peter which he insists upon in the End of his Paragraph p. 70. I deny it to be understood of the Scripture and gave my Reasons before and yet the Man takes that for Granted and thence Argues from it which is a most silly manner albeit very Familiar to him to beg the Question ¶ 8. Next he comes to Consider my Answer to their Objections but how he Removes them may be judged by the first he Observes p. 71. where instead of proving That these Words of Isa 8.20 usually brought by them To the Law and to the Testiny c. are meant of the Scripture which I desired ere any thing could be Inferred for it He Answers As if any that ever read the Bible could be Ignorant what is all along meaned by these Words Is not this a goodly Proof Reader I am one that have read the Bible and know by the Law is sometimes meant the Outward sometimes the Inward and Thousands more are yet to be Convinced J. B's goodly Proof for what is meant by Law and Testimony that that Place speaks only of the Outward And will need some better Argument than this of his ere we Change our Judgment But to proceed He thinks my saying That the Law was in a more special manner given to the Jews and more
principally than to us to be a Railing and Roving and a Contradicting what I said in the former These But this Cavil often repeated before I did Answer above The like he Judgeth my Arguing there-from That as they were to Try all things by the outward Law so we are to Try all in the First Place by the Word within But here his base Disingenuity appears For he has leftâ—out these Words In the first Place that he might introduce the better the difficulty he fancieth to himself to have brought me to afterwards for by this Argument saith he I prove more than I ought to wit that the Scriptures shall not be so much as a less principal Rule Who will be so foolish as to Conclude that the saying Things ought in the first Place to be tried by the Word within The Scriptures a secondary and subordinate Rule excludes things in the second Place to be Tried by the Scriptures and is not that still to own it as a Secondary and subordinate Rule And so he may see my Feet here are easily Rid and that he held them not so fast as he fancied And as for the other part of his Alternative the Consequence is of the like Nature That what was a Principal Rule then is now only subordinate For albeit I said it was more Principal to them than now to us yet I said not it was the most Principal to them or then more Principal than what came immediately from the Spirit which he Confesseth to have been frequent under the Law yea more frequent than now according to his Principle and my saying so could only Infer that Consequence He Rejects what I urge from the Version of the Septuagint as spurious but for that we must take his Word else want a Proof And then because he cannot come off better according to his Custom he Concludes with a gross Perversion and Falshood saying It is my Opinion that the Law idâ—est the outward Law was given the Jews for a Rule even above the Spirit 's Revelations Which if it be mine as I utterly Renounce it I desire to know where I have Asserted it he might have been at the Pains to mark it but he knew it's like it was not Convenient Scriptures to be searched makes them not the Primary Rule Next he comes to prove that these Words Search the Scriptures c. Joh. 5.39 do Evince The Scriptures to be the Primary and Adequate Rule because if Christ's Doctrines should be Tried by them much more private Enthusiasms But who denies that Yet he doth not thence prove that the Scriptures are the Primary Rule by which all things must be Tried in the first Place which is the thing in Question Secondly I would ask him Whether the Words Christ spake to the Jews which are Recorded in Scripture were less a Rule to them or less binding and obliging upon them than the Sayings of Moses and the Prophets If he say They were less then he overturns all his own tedious Reasonings by which he labours to prove the Obligation of what Christ and the Apostles delivered p. 84. at the end as well as what Moses and the Prophets without the need of a New Obligation And likewise he must shew us how these Sayings come to be as binding upon us now as Moses and the Prophets or how they acquired greater Authority after Christ spake them than they had then Or why they wanted then that Authority If he say They were binding and obliging to the Jews because spoken by Christ then his Proof falleth to the Ground He is Angry that I say The Words may be interpreted Ye search the Scriptures as well as Search the Scriptures albeit the Greek Word signify the one as well as the other and for Answer very Magisterially tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Search and search ye It is quite Contrary to the very Words of Command Search the Scriptures But the Question is Whether that be the Words and that was what he should have proved But he makes no Bounds of begging the Question telling Tolet and Maldonat say It is so taken by all the Fathers except Cyrill And what then Did I undertake to subscribe to all these Authors Writings He must give me a Reason Why ere I do it And let him deny it if he dare that the Greek Word signifies Ye search the Scriptures as well as Search the Scriptures and if it do before I conclude the one more than the other I must have some better Argument than his bare Affirmation But to finish this he will conclude all by the Words of the Apostle James c. 1. v. 25. where he saith The Apostle calleth the Scriptures the perfect Law of Liberty The Perfect Law of Liberty the Royal Law in the Heart But that doth not prove them to be the Primary Rule Suppose it were granted the Apostle meant the Scriptures which remains yet by him to be proved and is not done by what he citeth Chap. 2.8 by his desiring them to Fulfil the Royal Law according to Scripture Thou shalt love thy Neighbour as thy self which proves it not at all Yea to understand it of the Scriptures were to make the Apostle's Words scarce good Sense as if he had said Fulfil the Scriptures according to the Scriptures whereas it sutes the Place much better that the Apostle meaned They should fulfil the Royal Law in their Hearts which was one with the Scriptures that also command the same thing That the Apostle means the outward Law and not that Written in the Heart Chap. 4. 12. he hath Affirmed but not Proved Next Beroeans commended for searching the Scriptures he comes to the Beroeans being commended for Searching the Scriptures Acts 17.11 But this is the same way answered as the former For if the Beroeans were obliged to believe and receive Paul's Testimony because he preached the Truth to them by Authority from God then their Vsing or his Commending them for using the Scripture will not prove the Scripture to be the Primary Rule yea more a Rule than the Doctrine they Tried by it In the the rest of what he saith in this n. 28. he but fights with his Shadow for I never said They excluded the Law of Nature in affirming the Scripture to be the Rule or did I ever deny but that the Scripture Reveals things which Nature could never have Discovered But the Question is Whether that Truth that Man is the Off-spring of God from which the Apostle argues with the Athenians was discovered to any by meer Nature or by a Divine Principle And this is that he should have proved and therefore yet remains for him to do But to be like himself he concludes this also withh a gross Lie saying I affirm the Scripture to be no more our Rule than the Heathen-Poets which no ways follows from my Words neither hath or can he ever prove it ¶ 9. He thinks The Scriptures not determining of many
therefore finding this to pinch him he brings it up again p. 126. where bringing me in saying Infants are under no Law J. B.'s proofless Assertion of Infants under a Law he answers But the Apostle saith the contrary He would have done Charitably to have told me Where that I might have observed it What he saith in this as well as the former page in answer to my Affirmation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate to Death and that it 's understood upon which occasion Man sinnedâ— urging Absurdities by the like Application of Christ's Righteousness is solved by a serious observation of the Comparison as stated by me betwixt Christ and Adam His Arguing from Childrens dying doth not Conclude until he prove Death simply considered necessarily to infer guilt in the Party dying Whether Childrens DEATH argues Guilt in them of which I have spoken before p. 126. n. 20. to my answer to Psal. 51.5 alledged by them wherein I shew that David saith not My Mother conceived me sinning and therefore it proves not his Assertion His Reply is after he has given a Scoff It quite crosseth David's design But why so because in that Psalm he expresseth his Sorrow and Humiliation for his Sins and what then might not David lament upon that occasion that he was not only a Sinner himself but also came of such as were so But when I urge this place further shewing their Interpretation would make Infants guilty of the Sin of their Immediate Parents since there is no mention here of Adam His Answer to this is a Repetition of his own Doctrine A rare Method of Debate very usual to him And then taking it for granted he asks me Whether this Originated Sin of which he supposed David spake for he never offers to prove it though it be the matter in Debate came from another Original than Adam What he affirmed here of my Insinuating Marriage-Duties to be Sin is but a false Conjecture but as to the Hurt and Loss that Man got by Adam which I ascribe to no other Original as being no Manichee I spake before But he should first prove before he Obtrude such things upon others and I desire yet to be Informed of him In what Scripture he reads of Original Sin and whether if the Scripture be the only Rule he cannot find words in it fit enough to express his Faith or must he shift for them else-where The Wages of Sin is Death proved Eternal ¶ 8. Pag. 127. n. 21. He urges Paul's saying The Wages of Sin is Death and to my saying This may be a Consequence of the Fall but that thence it cannot at all be Inferred that Iniquity is in all those that are subject to Death he saith It is in plain terms but my Modesty dare not speak it out to say the Apostle speaketh not Truth Answ. Is not this to take upon him to judge of another Man's heart which elseâ—where he accounts a great Presumption and why takes he no notice or gives he no Answer to the Absurdity I shew followed from thence since the whole Creation received a Decay by Adam's Fall and yet we say not Herbs and Trees are Sinners And while he would make-out this great Charge of my Contradicting the Apostle he forgets the half of his business which is To prove the Apostle meaned in that place Natural Death and not Eternal since the Apostle opposeth it there to Eternal Life and Eternal Death he will Confess is the Wages of Sin which the Apostle shews they shun by Jesus Christ's obtaining Eternal Life whereas Natural Death they do not avoid Likewise he should have proved that all the Scriptures mentioned by him p. 128. are meant of Natural Death which he will not find very easie As for his citing Death as mentioned by the Apostle 1 Cor. 15. the Apostle's words ver 56. Confirm what I say That Death is only a punishment to the Wicked not to the Saints for the words are The Sting of Death is Sin so where Sin is taken away there Death has no Sting and that is the Saints Victory Now he cannot Apply this to Infants without supposing that they have Sin which were to beg the Question And whereas he asks Whether Death be NO Punishment for Sin I Answer that I said not so neither is that needful for me to affirm seeing it is sufficient if it be not always a Punishment of Sin which if it be not it cannot be Concluded that because Infants die therefore they must be guilty of Sin Since then the Absurdities he after urges follow from his Supposition That Death is No Punishment for Sin which I say not they do not Touch me He judgeth p. 128. n. 22. That I run wilder than Papists in saying We will rather admit the supposed Absurdity of saying All Infants are Saved to follow from our Doctrine than with them say That Innumerable Infants perish Eternally not for their own but only for Adam's Fault This he reckons a Contradicting of my Doctrine of Christ's dying for all Infants saved without Christ J. B.'s horrible Lie saying I here grant That all Infants will be saved without Christ. What horrible Lie is this Where say I That all Infants will be saved without Christ If he say it is by Consequence that I say so which he must needs do or else be an Impudent Vnparallel'd Lyar then he Infers it either from my saying Christ died for all Therefore if all Infants are saved it must be without Christ or that If all Infants be saved Christ cannot have died for all for one of these two must be If I Contradict my self But such Consequences are only fit for such an Author as seems to have abandoned all sense of Honesty and Christian Reputation and resolves per fas aut nefas and without Rime or Reason as the Proverb is to bespatter his Adversary As for his adding They that have no Sin have no need of a Saviour to save them from Sin He Overturns it all by asking me in which also lies the pinch of his matter Since I affirm they have a Seed of Sin in them which is called Death and the Old Man how can they put-off this and sing the Song of the Redeemed which all that enter into Glory must do Infants are saved by Christ who died for them Does not this then shew I believe they have need of Christ as a Saviour who died for them to deliver them from this And is not the Contradiction his own in urging this Question which I thus answer How are those he accounts Elect Infants saved whom he affirms to be really guilty of Adam's Sin and so in a worse Condition than I affirm Infants to be for he will not say with Papists and Lutherans that the Administring of that they call the Sacrament of Baptism does it When he Answers this he will solve his own Argument To insinuate That some Infants are damned he asketh me What
they once had in their Foederal Head according to his Phrase and Notion Another of his alledged Mistakes is that I say They Affirm God did decree Men should not obey but whether these Passages I cited out of their Authors do not make out this the Reader may judge yea his Confession doth Asscribe the With-holding of Mercy which is the Means to Agree to the Decree of Reprobation so that all the Fig-leaf-Coverings whereby this Man would fain shelter this Opinion contrary to their Publick Confessions of Faith and positive Sentences of their Chief Doctors are too short and narrow to hide the Vgliness of it He Confesseth the Ancients say little of this before Augustin I never so used their Testimony as to build my Faith upon it or to reject their Doctrine meerly for its Dissent from them which he Insinuates and yet to his own Self-contradiction Confesseth I say I would not much regard all that if it had any Ground in Scripture And he denies not his Vnion with the Dominicans J. B. rejecting the Chief and first Reformers And that he may shew how little he cares for good Company he willingly Rejecteth the Chief and First Reformers to wit the Lutherans whom according to his Charity he denieth so much as the Name of Reformed Protestants ¶ 3. Pag. 146. n. 16. He cometh to prove That this their Doctrine maketh not God the Author of Sin but he laboureth here like a Man in a Sweat and giveth so little of a direct Answer as scarce deserves any Reply Such as amounts to this being by way of Retortion That if I acknowledge God fore-saw Sin permitted it and might have hindred it I will make God the Author of Sin too But I deny the parity and he has forgotten to prove it His other Answer is from the Authority of Cicero and Plautus who oppose Author to Dissuasor and then he asketh Whether they say God perswadeth any Man to sin Zanchy's Erroneous Doctrine That God moves the Thief to Killing But Zanchius one of their Doctors saith He moves the Thief to kill and that he sinneth God putting him yea forcing him to it And sure that 's more than perswading But the Poor Man must be at a low Ebb when he is forced to go to the Heathens of whom he has expressed he has so mean Thoughts for a Shelter to his Doctrine At last to come off with some seeming Credit he desires me to Confute the Apostle Rom. 9.11 12 13. because that he thinks from that as much as from their Doctrine this Charge may be Inferred but here he doth only only beg the Question He and I do both Agree That the Apostle makes not God the Author of Sin but it doth not thence follow That their Doctrine doth not Infer it since from the positive Saying of their Doctors and the Doctrine it self it is manifest as is more largly shewen in my Apology and this remains yet by him to be Removed For his desiring me to Refute the Apostle is no more Answer than if to all his Arguments in his Book I should only say Confute the Scripture which contains our Doctrine and therefore dispute no more against us until thou first do that would he reckon this sufficient As for their Misapprehensions of Rom. 9. he may find them Refuted in many Authors that have written upon that Subject particularly in the Examination of West Confess of Faith Chap. 3. to which I Refer him To the Citations I give him of their Authors making God the Author of Sin he saith If they give more Ground than the very Expressions of Scripture he will not own them And what then the Consequence is but very small whether he will or not It is enough for me that I have shewen the Absurdity of their Doctrine which even by the Testimony of their Chief Doctors makes God the Author of Sin unless he will reply All this is nothing because I J. B. will not own them And if to say He that forceth another to do a thing is the Cause and Author of it who without Contradicting their own Reason can deny they make God the Author of Sin As for the many Testimonies of Scripture brought by him I own them and both Agree they make not God the Author of Sin but that the Saying of their Divines doth it what is above said doth Evince Pag. 149. He cometh but as may be observed Calvinists Distinction between the Revealed and Secret Will of God unwillingly to Vindicate the Twofold Will they ascribe to God the one Revealed by which he commands Men to Repent and the other Secret and quite Contrary How he is pained here the Reader may observe by his Ifs and And 's thinking to turn it by without any direct Answer The Sum of what he saith resolves in this That the Purpose of God is not of the same Nature with his Command But what if that should be granted The Question is Whether they be quite Contrary and that in respect to one and the same Subject so that when a Man is Commanded by God to do a thing by his secret Purpose he is forced to do the quite Contrary Pag. 150. n. 19. He comes to Answer my Saying That their affirming Man sinneth willingly will not avail because according to them his propensity of Inclination to sin is necessarily Imposed upon him by God To this instead of Answer he refers me to Rom. 9. of which before and for want of Reason he falls a Railing calls me a proud Quaker saying I Agent the Devil's Cause But whether that be to Remove my Objection or Vindicate their Doctrine the Reader may judge Pag. 151. n. 20. In Answer to my shewing their Doctrine is Injurious to God because it maketh him delight in the Death of a Sinner Contrary to Ezek. 33.11 1 Tim. 2.3 2 Pet. 3.9 he saith nothing directly but would be Retorting That If I prove any thing from this then I must say That God did absolutely Decree J. B's silly Shifts and Evasions overturned that all Men should be Saved but I deny this Consequence Albeit it is Injurious to God to say He decreeth that which he declareth to take no delight in it will not follow that it is Injurious to him to say He permitteth what he delighteth not in For on all hands it is Confessed he permitteth Sin and yet on no hand that he delighteth in Sin so that this Injuriousness of their Doctrine to God is no ways Removed by him albeit he would fain be mincing and covering it saying They do not say that God purposes to punish any not for their Sins but meerly to satisfy his own Pleasure but such silly shifts must only satisfy blind Men. Do not they say God purposed to damn Many to Eternal Torment and that Sin is no ways the Cause of this Purpose And will he say to be Eternally Tormented is no Punishment And was not this a purpose to punish Men and not
understood of true and saving Grace but let him Inform according to Scripture How any Man can come to tast of the Heavenly Gift and of the Powers of the Life to come and be made partaker of the Holy Ghost without true and saving Grace For what he adds to this being built upon the Supposition of Election I refer it to what is abovesaid upon this Subject He Concludes Vossius's Testimony to be false in saying That this was the Common Opinion of the Ancients But if so little Credit be to be given him he did not well that made so much use of him to prove what was Pelagius's Doctrine as he has done throughout this Treatise For John Owen's Citations I have neither Accommodation nor Time at present to Examine them it is enough to me that this is Contrary to Scripture though all these he mentions had said so To prove That Men may have a good Conscience and yet want true Faith he bringeth Paul's Words Acts 23. v. 1. where speaking of himself while a Pharisee he saith He lived in all good Conscience before God c. but that will not meet this Case Those 1 Tim. 1.19 who are said to Make shipwrack of a good Conscience are such who believed the true Doctrine of Faith in Christ A Man may live in good Conscience to other Principles while Ignorant of the true Faith in Christ. as himself before acknowledgeth Now albeit a Man may be said to live in good Conscience to other Principles while Ignorant of this yet he should prove How a Man can be said to have a good Conscience with respect to the true Faith of Christ held by him and yet without saving or true Grace With Railing he tells me pag. 358. N. 18. that Phil. 1.6 and 1 Pet. 1.5 speak of God's beginning and perfecting the Condition And what then yet God doth not this against our Wills it is with a respect to our performing the Conditions on our part which yet we cannot do without him Then he goes about to prove That Paul could not fall in answer to my saying from 1 Cor. 9.27 That Paul supposeth a possibility that he might become a Reprobate But if the Reader Consider how I bring that in my Apology he will find he had no reason for this Cavil for I alledged it only to Reprove those that are too too secure shewing where Sin was there was always a Ground of Jealousy Since the Apostle did reckon it needful to keep under his Body to subdue Sin that he might not become a Reprobate Which since the Apostle did but upon this Supposition if he did not keep under his Body suppose possible others had no Reason to presume SECT XI Wherein his Sixteenth Chapter Of the Church his Seventeenth Of the Ministerial Call his Eighteen Nineteen and Twenty First Of their Qualifications Office and Maintenance and his Twentieth Of Womens Preaching is considered ¶ 1. HIs Chapter of the Church is soon dispatched for it contains scarce any thing but Perversions and Railing For after he has given a large Citation out of their Confession of Faith and then added some Enlargements of his own and some little nibbling Cavils to what I say of No Salvation being without the Church pag 361. he goes on with his old reiterated Calumny That I suppose Men may be made Members of the Catholick Church by the Light of Nature which is utterly false And upon this false Supposition is built his N. 5. pag. 362. as also what he saith pag. 364. But N. 4. he screws this to a greater Pitch of Falshood affirming J. B.'s gross Calumny That our Faith and Principles are only taught by the Light of Nature That what I say of a Particular Church gathered together in the Faith of the true Principles and Doctrines of Christ by the Spirit of God and Testimony of some of his Ministers is that these are Persons only taught by the Light of Nature and by such Ministers as preach nothing of the Gospel Against a Man thus desperately resolved and determined to Lie and Calumniate there can be no Guard bu sure all sober Readers will abhor such Dealing What I speak of a Church in this Respect is only of such as have the Advantage of the outward Knowledge of Christ as my Words afterwards shew where I say Such were the Churches gathered by the Apostles of which the Scripture makes mention And therefore what he Objects That cannot be done by Pagans is wholly Impertinent and doth but verify the grosness of his Calumny which he endeavours to inculcate as a Truth to his Reader pag. 363. as if what I say further of the things requisite to be a Member of this Particular Church were a third Sort and not a more particular Description of the former Which the Reader may easily observe by looking to the Place to be a meer Fetch of his to afford himself some matter of Cavil Which imagining he has got he fills up the Paragraph with gross Lies and Railing saying That the Quakers believe not the Holy Truths set down in the Scriptures because they oppose and contradict them J. B.'s further Lies against us of the Scriptures of Christ and our Faith That they believe not in nor make Profâ—ssion of Jesus Christ Revealed in the New Testament because they oppose him and all his Institutions That Faith according to them is not wrought by the Spirit of God but that Nature can sweetly and naturally Incline yea Compel thereunto All which are Gross Calumnies And then he concludeth saying And thus we have Run round and are again where we began which is very true for he began with Calumnies and having run round the same way his Work Resolves in them Pag. 364. He affirmeth Men may be Members of the visible Church and consequently ought to be reputed such who are ungodly and without holiness and offereth to make it good if I will form a Dispute upon it but I leave him as to this to Dispute with his Learned Dr. Owen whose Works he has Applauded in this Treatise and whom his Postscript-Brother R. M. has in his Preface to this J. B.'s Book highly Commended as a Gracious Man As for his Silly Argument that from the Apostle's saying Act. 2.39 The Promise is unto you and to your Children and 1 Cor. 7.14 it follows Men become Members of the Church by Birth I leave him to debate it with his great Author Thomas Hicks who will tell him if he be Consonant to his own Principles it is a Babylonish Invention But J. B. hath here unawares Contradicted himself for if these Scriptures prove Men become Members of the Church by Birth then the Sprinkling them with Water sometime after they are born or their Baby-Baptism J. B. shuts out their Baby-Baptism from making them Church-Members is not necessary to make them Members of the Church and they are to be accounted such without it He saith I am mistaken when I say
I profess I see none He desires also to know from Scripture the Necessity when Men are Met together of Turning their minds Inward A Turning of the Mind inward is an Abstracting from all Worldly Thoughts to mind God in the Soul which he still will express to make it the more frightful by the Latine word Introversio and this he thinks so hard that he often insists upon it as pag. 446 447 448. But is it not needful to Assemble in the Name of Jesus And can that truly be without Turning the mind Inward unless with superstitious Papists he thinks it is enough for meeting in the Name of Jesus to say when they begin In Nomine Domini however their minds be abroad Can there be any true sense of God's Majesty as him to whom we draw near which himself confest before to be needful without a serious Turning of the Mind Inward that is an Abstracting from all worldly and vain Thoughts to mind GOD and the Operations of his Spirit in the Soul Let him read Psalm 46.14 and 62. 1 Eccles. 5.2.3 Zach. 2.3 It were hard for him to forget his Old often-reiterated Calumny and therefore he hath it here oftner than once as pag. 441 442-447 alledging most falsly That all that by which the Quakers preach or require as needful to preach is but the dima and darkned and malignant Light of Nature Neither will he forget here his constant trade of Railing J. B.'s abusive Railing take one Instance pag. 447. where he says That before I want Revelations I will go the Devil to get them as Saul did to the Witch of Endor More of such Railing Stuff the Reader may find and that very plentifully pag. 440-442-448 He wants not here also his malitious Insinuations as pag. 439. That the Quakers use Legerdemaine to make People believe they speak all without a previous Thought in their Preaching and yet have all to a word well studied If he accuse the Quakers of this let him prove it if he can for we deny it as a gross Calumny Another is pag. 441. That we would have all Study all Meditation all Prayer and Wrestling with God in Prayer laid aside which is also false But to proceed he soundeth what he saith in this matter upon two great Mistakes which being removed the Superstructure will fall of it self J. B. pleads Study and Premeditation to Preach from Paul's citing Heathen-Poets c. The first is pag. 438. where to prove the Vsefulness of Study and Premeditation to Preaching he tells How Paul made use of what he had read out of a Heathen-Poet his recommending Reading to Timothy his desiring Titus to hold fast the faithful Word as he had been taught c. and Apollos being instructed by Aquila and Priscilla all which are nothing to his purpose For we never said it was Vnlawful for Men to read Books especially the Scripture or that by such Reading Men may not acquire knowledge which may prove Vseful in Preaching or Defending the Truth but the question is Whether Men may make use of these things in publick Worship otherwise than as led and acted and influenced by the Spirit so to do and Whether any of these places will allow Men to preach in the strength of their Natural or Acquired parts without being acted therein by the Spirit Let him prove this if he can for this is the matter in question and remember Robert Bruce his Censure of Robert Blair his Sermon recorded in The fulfilling of the Scriptures His second Mistake is pag. 443 where he supposeth That to be led by the Spirit To be led by the Spirit doth not exclude the Reading of the Scriptures excludeth or is inconsistent with Reading Scripture and with all the particular Instructions given by Paul to Timothy and Titus who might have said as this Man argues I cannot be stinted unto these Doctrines which you desire me to put the Brethren in remembrance of for I must speak as the Spirit speaketh in me and the like But will he say that Timothy was not to speak as the Spirit spake in him To suppose this as Inconsistent with such Instructions is to beg the question and that these are Consistent I have shewn above in my Third Section of Immediate Revelation or let him tell plainly if Timothy could do those things acceptably without the Spirit since all Worship is commanded by Christ to be done now in the Spirit And yet he seemeth to agree to the Nacessity of the Spirit else why quarreleth he me pag. 448. for insinuating as he saith That their Ministers preach not in the demonstration of the Spirit giving an Enumeration p. 439. of several ways which he saith I know not but their Ministers are led to preach by among which this is one What know I saith he but there may be some that never digest their Preachings so as not to lie open to the Influences of the Spirit and to welcome his seasonable and useful Suggestions and to speak many things which they had not once premeditated But I would ask him Whether it be lawful for any so to digest their Matter as not to lie thus open to the Spirit 's Influences He would seem to say It were since it is but some and a may be some too with him that do so And whereas he tells of some that are constrained to change their Text and what they had purposed to speak upon it This shews the Case is but rare and therefore I am not to be blamed for what I say in general of Preachers among Papists and Protestants whose general way is To prepare aforehand Both Protestants and Papists prepare a forehand what to Preach what they preach and then speak it to the People at a set hour without waiting for the leading of the Spirit or whether they have its Influence or not And for all the Weight that this Man would seem to lay sometimes upon the Spirit 's Influence and Concurrence yet he gives shrewd Presumptions that he doth it but pro forma Else how comes he to urge as an Absurdity pag. 445. That all that Ministers preach by the Spirit must be true And why not If it be from the Spirit it cannot be other ways Yet Men whose Principle it is to speak from the Spirit may through Weakness and Mistake preach false Doctrine yet the Spirit is not to be blamed for it but those who keep not purely to it I suppose he will not deny but all that which Men preach according to the Scripture is Infallibly True it will not thence follow that all that which Men whose Principle it is to preach according to Scripture preach is True because that through Weakness they may mistake the true Meaning of the Scripture Also what he adds If the Matter be thus It is not ye that speak but it is your Father's Spirit which speaketh in you it is all one whether the Preacher be young or old for
hath pag. 438 for which Exposition I shall expect his Proof next time if he have any ¶ 2. Pag. 474. He proceedeth upon the same unproved Supposition That Water-Baptism was Instituted by Christ and here he denies J. B.'s supposition that Water-baptism was Instituted by Christ Invalidated that John's Baptism was a Figure But since John's Baptism was a washing with Water and that the Apostle ascribeth the putting on Christ to the Baptism of Christ as Washing with Water typifieth or signifies the Washing of Regeneration so doth John's Baptism that of Christ. He concludeth this Paragraph with a silly Quibble where in Answer to my urging John's Words saying I must decrease and he must increase he adds J. B.'s poor Shift that by John's Decrease is not meant his Baptism c. As if John and Baptism with Water were all one and Christ one and the same with the Baptism of the Holy Ghost Poor Man he has been sore pinched when he betook himself to this silly Shift Will he say this is to be understood of John's and Christ's Persons and not of their Ministry Then we must suppose John grew less and decrepit as to his Person ever after this and Christ grew bigger and taller Let him remember to prove this when he writes next He goes on pag. 475. upon his old Mistake supposing That Water-baptism was instituted by Christ and that he gave Command to his Disciples so to Baptize and that Matt. 28.19 is to be understood of Water-Baptism all which is meerly to beg the Question He saith That to say John's Baptism is not Pure and Spiritual or that it is a Legal Rite is to Condemn John Christ and his Apostles because God gave John an express Command for it And what then The Legal Rites had a Command as well as John's Baptism God Commanded the Legal Rites also that did not hinder them from being such to say he needed not such a Command If it had of the Nature of the Legal Rites is but a presumptuous quarrelling with God seeing on all Hands it is granted he Commanded it and a meer affirming it is not such in stead of proving of it As for the Apostle his making honourable mention of Baptism in his Epistles and of its Ends which he points in several Scriptures all which is granted But it doth not thence follow that all this is to be understood of Water-Baptism and while that still remaineth the thing in debate he can prove nothing from these Scriptures But it is no wonder he thus forgets himself here as to me since in the following Words he quarrelleth with the Apostle Paul saying in Answer to his Words 1 Cor. 1. v. 17. That he was not sent to Baptize J. B. quarrelleth with the Apostle If Paul had not been sent to Baptize why would he have done it I think it needless to me to answer the Absurdity he would here fix upon the Apostle since it sufficeth me and I hope will other good Christians that the Apostle saith positively That he was not sent to Baptize And for his Baptizing of some we will suppose he had a Reason though not from his Commission which he expresly denies whatever John Brown may Brawl to the Contrary As for his saying That it seemeth then the other Apostles had another Commission than Paul had It is built upon the Supposition that they had a Commission to Baptize with Water which remains for him yet to prove And not to contend with him for brevity's sake about that of Hosea 6.6 whether not there be only to be understood of less principally yet though it were it would not follow it should be so understood here also I shew him by an Example 1 Cor. 2.5 what wild Work such an Interpretation would make if ordinarily applied but he it seems judged it most convenient not to take notice of it in this his Examen albeit in Reason he should have done it if he would give a Compleat Answer For he must either prove not always to be understood of less principally or otherwise he must bring particular Reasons why it should be so here and not that it sometimes is so understood For such a Particular will not infer the Consequence Christ submitting to Water-Baptism proves not its Continuance ¶ 3. The Reason he giveth of Chrift's submitting to Water-Baptism to prove it now to Continue is his saying For thus it becometh us to fulfil all Righteousness But may not that be applied also to Circumcision and yet its Continuance will not thence follow John's receiving a Divine Command to Baptize sheweth there was a Divine Institution for it under the Law because the Law was not as yet abrogated nor the Legal Ministration accomplished till Christ was offered up As for Christ his Consecrating it in his own Person the like may be also said of Circumcision I come now to see what he saith n. 14. to prove Matth. 28.19 to be understood of Water-Baptism J. B.'s further Reasons for its Continuance Examined And first after a little Railing he saith This was but an Enlargement of their former Commission as to the Object And before this we heard of their Baptizing with Water with Christ's Warrant and Authority c. Answ. We have heard him say so indeed but must wait until he prove ere we be so forward as to believe it And next what if it were all granted We heard before of the Disciples preparing and Eating the Passover with Christ's Warrant and Authority will it thence follow that that practice is still to Continue in the Church 2. Because it is joined here with Discipling and Baptizing was the way of making Disciples among the Jews So was Circumcision and that no less constantly and necessary will it therefore follow that Circumcision is to Continue 3. He saith Their Constant After-practice declareth this to be the meaning of the Command But the Apostle Paul's Practice and Testimony declareth this to be false 4. He saith This is the proper Import of the word But I deny it is so in Scripture since we see no necessity in most of the places of Scripture to understand the Word of Water-Baptism And when he shews the Necessity he may be answered and the Scriptures so frequently using it where Water upon all hands is confessed not to be understood prove this to be True And as for his saying That it cannot be understood here of Baptism with the Spirit it falleth to the Ground because only built upon the Supposition that that is only understood of Extraordinary Gifts He urgeth Christ's Saying Luke 12.50 I have a Baptism to be Baptized with and how am I straitned till it be accomplished As if this were to be called Christ's own Baptism and so I shall grant it with a respect to his Personal Sufferings But when I speak of Christ's own Baptism I speak of that which is his as being instituted by him for others and that Contradistinct from
be gathered to many of my Brethren who are gone before me and to my Dear Son This was his Youngest Son who died at Sea about a Year before Upon the Eleventh Day of the Eighth Month between Two and Three in the Morning he growing Weaker I drew nigh to him He said Is this my Son I said Yea and spake a few Words signifying my Travel That he that loved him might be near him to the End He answered The Lord is Nigh Repeating it once again saying You are my Witnesses in the Presence of God that the Lord is Nigh And after a little he said The Perfect Discovery of the Day-spring from on high how great a Blessing it hath been to me and my Family My Wife desiring to know if he would have something to Wet his Mouth he said It needed not She said it would Refresh him He laid his Hand upon his Breast saying He had that Inwardly that Refreshed him And after a little while he added divers times these Words The TRVTH is over ALL. He took my Eldest Son to him and Blessed him saying He prayed God he might never depart from the Truth And when my Eldest Daughter came near he said Is this Patience Let Patience have its perfect Work in thee And after Kissing the other Four he laid Hands upon them and blessed them He called for my Father-in-Law and two of his Daughters that were present and spake some weighty Words to them very kindly And perceiving one of them who was not a Friend of Truth Weeping much he Wished She might come to the Truth bidding her Not weep for him but for herself A Sober Man an Apothecary that waited upon him coming near he took him by the Hand saying Thou wilt bear me Witness that in all this Exercise I have not been Curious to Tamper nor to Pamper the Flesh he answered Sir I can bear Witness that you have always minded the better and more substantial Part and rejoice to see the Blessed End the Lord is bringing you to He Replyed Bear a Faithful and true Witness Yet it is the Life of Righteousness repeating these Words twice over that we bear Testimony to and not to an Empty Profession Then he called several Times Come Lord Jesus Come Come And again My Hope is in the Lord And so slept now and then about Ten Hours Observing a Countryman coming into the Room he thought it had been one of his Tenents who was a Carpenter I telling him it was not he but another he said See thou Charge him to make no manner of Superfluity upon my Coffin About Three in the Afternoon there came several Friends from Aberdeen to see him I telling him he took them by the Hand and said divers Times They were come in a seasonable Time and after some Words were spoken and that Patrick Living stone had prayed which Ended in Praises he held up his Hands and said Amen Amen for ever And after they stood up looking at him he said How pretious is the Love of God among his Children and their Love one to another Thereby shall all Men know that ye are Christ's Disciples if you love one another How pretious a thing it is to see Brethren to Dwell together in Love My Love is with you I leave it among you About Eight at Night several Friends standing about the Bed he perceiving some of them to Weep he said Dear Friends all mind the Inward Man heed not the Outward There is one that doth Regard the Lord of Hosts is his Name After he heard the Clock strike Three in the Morning he said Now the Time comes And a little after he was heard to say Praises Praises Praises to the Lord Let now thy Servant depart in Peace Vnto thy Hands O Father I Commit my Soul Spirit and Body Thy Will O Lord be done in Earth as it is in Heaven These Sentences he spake by little Intervals one after another And so a little after Five in the Morning the twelfth Day of the Eighth Month 1686. he fell asleep like a Lamb in Remarkable Quietness and Calmness there being standing about to Behold his End above Twenty Persons who were Witnesses to what is above said though not all to every part yet some to every part and some to all of it This Brief Account is only intended for the Refreshing and Satisfaction of some particular Friends else several other things might be added which are not Inconsiderable He was Buried in a Place allotted by himself for that End and Discharged any should be Called to his Burial but the professed Friends of Truth and his own Tenents Yet the Time being known a great Number of the Gentry came undesired and Conveyed his Body to the Grave Vrie the 20th of the 8th Month 1686. A Table of the Chief Things Contained in this VOLUME A. ABraham's Faith 278. The Jews Error of Abraham's outward Succession 410. Adam see Man Sin Redemption what Happiness he lâ—st by the Fall 311 121. what Death he dyed 311. He retained in his Nature no Will or Light capable of it self to manifest Spiritual Things ibid. whether there be any Reliques of the heavenly Image left in them 317 470 767 769. Alexander Skein's Queries proposed to the Preachers 470. Americans confess to that which Checks within for Evil 7. Anabaptists of Great Britain 288. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 288 289 290 516 651 653. Anicetus 289. Anointing teacheth all things It is and abideth for ever a Common Priviledge and sure Rule to all Saints 287 116 169. Antichrist is exalted when the Seed of God is pressed 82 337. his Work 284 426 428. The Body of Antichrist is but one having many Members 591. who those Members be 592 Antinomians their Opinion concerning Justification 371. Apostasy 399 425. Apostle who he is their Number was not limited and whether any may be now a days so called 465 466 429 430. Calvin maintains that God raised Apostles and Evangelists in his Day 37. Apparel 543 545 556. Appearances see Faith Arians they first brought in the Doctrine of Persecution upon the account of Religion 425. Arius by what he fell into Error 425. Armenian Greek and Aethiopian Churches indulged by the Pope in some Ceremonies different from those commonly injoined and received is rather the Effect of Policy than Fatherly Compassion 688 689. Arminians see Remonstrants Arminians Lutherans and Calvinists hold that there can be no Salvation without the Explicit Knowledge of Christ and Benefit of the Scriptures which Doctrine destroys the nature of Vniversal Love 692. Articles of Faith with respect to them that believe them are Matters of Conscience 213. Assemblings are needful and what sort 441 444 c. see Worship they are not to be forsaken 461. Assurance a certain Assurance and Establishment given of God to many of his Saints and Children 402. Astrologer 294 295. Atheism see Superstition Athenians directed to somewhat of God within them by
Profitableness of our Publick Meetings 460. not to be neglected 461. silent waiting in Meetings proved from Scripture and Reason ibid. private Meetings in Time of Persecution not Justifiable 530 J. M. his Answer to a Jesuite 611 Merit see Justification ‑ the Merit and Reward of Works 386 387 Metaphysicks 424 Meum Tuum the Case of Meum and Tuum 2â—8 Minister of the Gospel It is not found in Scripture if any be called 299 416 417. Teachers are not to go before the Teaching of the Spirit 304. the Popish and Protestant Errors concerning the Grace of a Minister are rejected 310 315. they are given for the Perfection of the Saints c. 391. concerning their Call and wherein it is placed 403 407 416. Qualities 403 416 424. Orders and Distinction of Laity and Clergy 428 430 433. of separating Men for their Ministry 425 426. Concerning the Sustentation and Maintenance of Ministers and their Abuse of the Idleness Riot and Cruelty of Ministers 431 437. what kind of Ministry and Ministers the Quakers are for and what sort their Adversaries are for 438 439 442 443 ‑ the Properties of a true Call 831 832. what Evidence the first Publishers of Truth 's Testimony in this Age gave in their Ministry 190. and with what Courage they preached ibid. what Opposition they met withal 191. nothing now in this kind but what hath been the Lot of God's Witnesses in Ancient Times ibid. the Ministration of the Gospel is a Ministration of Life and Grace 656. False Ministers preach from their Study and Books 28. true Ministers Call is not of Man 36 90 91 658. their Ministry its Tendency 37 91. Christ gave some Apostles some Prophets c. 89. what kind of Men the Ministers ought to be and their Duty c. 139 144 167 168. the End of the Ministry the Saints mutual Comfort 304. what renders the Work of the Ministry useless 391 392. the powerful Ministry of Illiterate Men 426. Ministers of the Gospel and of the Law and Shadows differ 654. the Lame and Blind no legal Ministers 655. the Students Graceless Ministry Judas its Patron ibid. Holiness required in a Preacher ibid. the Work of the Ministry is not limited to outward Ordination and Literature 703. see Priests whether Natural Sciences are necessary to the Ministry 834. the fore-runner of the Downfal of a Man-made Ministry 885. Minister of the Law there was no doubtfulness concerning them under the Law 409 420 421. their Ministry was not purely Spiritual and while they performed it they behoved to be purified from their outward Pollutions as now those under the Gospel from their Inward 408 409 420 421. see Maintenance Preaching Miracles whether they be needful to those who place their Faith in Objective Revelation 278 279 416. ‑ J. Calvin asserts there is no need of them 37. or to prove a True Call 90. those of the Apostles were wrought by the Power of Christ in them 385. the Unbelieving Jews believed them not â—24 the preaching of sound Doctrine with an Holy Life is a better Evidence of a true Prophet than all outward Miracles ibid. we need no outward Miracles to believe the Scriptures 903. Monasteries to be shut up in Cloisters and Monasteries is not the true Mortification and Abstraction from the Love and Cares of the World 535. Monks and Fryars demure Deportment Hair-cloth and Vows c. 27. Moses 361 456 458 475 494. ‑ Moses's and Christ's Deliverance compared 52. Motions wicked Men neglect the Motions of the Spirit to â—rayer 472. Motions to Worship are previous in order of Nature 635. false Motions denied 836. J. B. is for praying without the Spirit 's Motion 843. he calls the Movings of the Power of God upon the Quakers Devilry 844. J. B Instanceth unusual Motions of his own party 844 845 Munster see Anabaptists their mischievous actings 288 Murmurer the Truth shuts him out 198 Musick 473 Mystery of Iniquity 428 492 Mysticks a certain sort of Mysticks among the Papists 458 459. N Name of the Lord 486.488 To anoint in the Name of the Lord 512. Nature The Book of Nature cannot discover all things neccessary to Salvation 631. see Socinians The Lamb's Nature not to be found in most Christians but the Doggish and Wolfish Nature doth prevail 709. The Corrupt Nature in the fall distinguisht from the Divine Nature by which the Gentiles did the things contained in the Law 12. Naylor James 876. his Repentance 84 630. Nero 521 665. Noahs faith had neither the Scripture nor the Prophecy of those going before him 358. It is said of him that he was a perfect Man 394. Number of using the singular Number to one Person 539.540 To Thee and Thou a single Person says I. B. is blunt and rude 874.875 O. Oath That it is not lawful to swear 533.551 to 556.565 concerning Oaths 870 873. Obedience No Man's Obedience to any Command will avail him any thing unless upon inward belief and conviction that the thing Commanded is of God 738. is better than Sacrifice 300. Object of Faith see Faith Office What is meant by an Office in the Church 837. Officers 836. see Elders Ordinances sealing Ordinances 476. Ordination The best primitive Protestants had no lawful Ordination at all and therefore could not convey any to others after them whether Protestants or others 648.660 Original sin a term not found in Scripture 40. Original sin a Popish Tradition 93. Zwinglius condemned in the Council of Trent for his notion of Original Sin 93. Oyl To annoint with Oyl 493 511 513. P Pagans 64 Papists the Rule of their Faith 289. they are forced ultimately to recur unto the immediate and inward Revelations of the Holy Spirit 293. What difference there is betwixt the cursed deeds of those at Munster and theirs 288 290. They have taken away the second Commandment in their Catechism 3O2 they make Philosophy the Hand-Maid of Divinity 305. They exalt too much the natural Power and what they think of the saving Light 354. Their Doctrine concerning Justification is greatly vitiate 366. Concerning their manners and ceremonies 405.406 Their literature and studies 422. Of the modern Apostles and Evangelists 430. Whom they exclude from the Ministry 431.432 They must be sure of so much a year before they preach 433. They do not labour 437. The more moderate and sober of them exclaim against the excessive Revenues of the Clergy 435. Their worship can easily be stopped 454.455 Albeit they say None are saved without Water-Baptism yet they allow an Exception 289. Of Baptism 492. Of the Flesh and Blood of Christ 497 498. Of an Oath 550. The Maxim among the Papists Extra Ecclesiam nulla Salus in some sense true but as it is understood by them generally it destroys Love and Charity 688. Papists pretended charity see Armenian Parable of the Talents 344.349 Of the Vineyard entrusted 335. of the Sower 348 349 of the Tares 519 Paschal Lamb the end thereof 500. Patriarchs 496 501. Peace
Faithfulness or Diligence in the using of the Means in the foreknowledge of God that none of them can miss of Salvation and yet keep such a stir about Preaching and Ordinances for you deny that God hath decreed men unto Salvation whom in his fore-knowledge he did foresee would be faithful and diligent in the use of the means Page 7. Thou sayst All men have not saving and sufficient Light in them because the Scripture saith that some men are brutish in their knowledge Jerem. 10.19 But why didst not thou cite these words For the Pastors are become brutish and have not sought the Lord therefore they shall not prosper We see the proof of this at this day But from thence how makest thou it appear that some men want Saving Light The Pastors are now as brutish as they were then and it is because they turn their backs upon that Light and will not follow it Therefore we have the more need to bear Testimony unto it and against their brutishness who reject and despise it Next thou citest Rom. 3.11 There is none that understandeth But will that infer that there is not any saving Light in them Why understand they not but because they are not turned to the Light that can give them understanding It is supposed sayst thou that the Light in some may be Darkness So it may indeed to wit that Light that is gathered from the Carnal and Earthly Wisdom which is from below where it takes the Letter of the Scriptures and adds thereunto its Commentaries and Consequences setting up this in them as their only Light we find that Light proves but Darkness But that will not infer that the true Light which comes from Christ is or can be Darkness unless in that sense as the Day of the Lord is called Darkness in Scripture For even the true Light unto them who reject it is as Darkness in that it gives them not that Comfort and Joy which it giveth unto them who love it and own it but troubleth and affrighteth them as the Night and the Darkness So that these Scriptures stand in good unity with the Principle of all mens having saving Light in them Next thou objectest That having of saving Light and Grace presupposes Conversion But that I deny For on the contrary Conversion presupposeth having Light and Grace by which and to which men are to be converted So that before a man be converted he must have saving Grace in order to convert him even as the being healed of a wound presupposeth the Plaister or Salve but not on the contrary for the application of the Plaister presupposeth not the being healed But whereas thou sayst What need is there of his turning when men are in this state already Thou misrepresentest us for we do not say That all men are in a state of Light and Grace To be in a state of Grace is to stand in Grace which the wicked do not stand in yet this hinders not but that Grace is communicated unto them whereby they may come to a state or standing in it while the Day of their Visitation remains Again thou undertakest to prove That all men have not sufficient Light two ways First That all men have not the Spirit of God Judg. 19. To which I answer That there may be a sufficient Light in men who may be said after a certain manner not to have the Spirit as being such who though the Spirit be in them to invite call and draw them unto God yet resist his drawings and so separate themselves from it so continuing until the day of God's Visitation unto them come to an end concerning whom it is true that then they have not the Spirit so much as to invite and call them unto God or to give unto them the least tender of his love And though all have not the Spirit bringing forth the Fruits thereof in them to wit Love Meekness Gentleness c. as no wicked Persons have yet all even the wicked in a certain day have the Spirit in them to Reprove and Convince yea to Call upon them and strive with them in order unto their Conversion for the Spirit of God reproves the World of Sin John 19.8 And Acts 7.50 Ye stiff-necked and uncircumcised ye do always resist the holy Ghost and Gen. 6. My Spirit shall not always strive with or in man and many more to that purpose For a second Reason of its insufficiency thou sayst It reveals not Jesus Christ a Saviour in respect it gives not a discovery of his Incarnation Passion Resurrection c. citing 1 Cor. 2.2 And from this place thou wouldst infer That the Apostle preferred the Knowledge of Christ as crucified outwardly to all other knowledge Answer Though we willingly acknowledge that to know him even as he did outwardly come and was crucified c. is a good knowledge and of great profit and comfort to them who believe yet we deny that the knowledge of him as outwardly crucified is the best of all other knowledge of him or to be preferred to all other ways of knowing him nor does that Scripture 1 Cor 2.2 prove it For Paul is not speaking there of Christ as crucified outwardly in Judea but of him as he was inwardly crucified in the Corinthians when Paul first came unto them to preach the Gospel as the words do plainly import being rightly translated out of the Greek for I determined not to know any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in you but Jesus Christ and him crucified This was the Apostle's care and travel in his Ministry to declare and hold forth unto the Corinthians and other Gentiles Jesus Christ who was crucified in them in his suffering Seed even that Seed of Light and Truth which suffered and was crucified in them under the burden of their Transgression in the time of their unbelief and to preach Salvation and Deliverance from Sin and Wrath through Jesus Christ according to his weak and low appearance in them in the suffering Seed through their believing in him and closing with him as manifest therein According to which he said to the Galatians That Jesus Christ was evidently set before their eyes crucified in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ephes. 3. vers 8. he said This Grace was given unto him to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Gentiles the unsearchable Riches of Christ. Parallel to which is that of the Apostle 1 Col. 27. for so should all these places be translated which Riches of Christ lay hid and wrapped up in them in the Seed of the Kingdom which was the least of all Seeds Even as the Riches and Fruitfulness of a Tree lies hid in the Seed of it which comes to be brought forth as the Seed takes Root and gets liberty to grow up unto the due Stature so for this the Apostle laboured that People might know Christ in them and might embrace him in their hearts that so he might be formed in
that Christ enlightens men in such a way of outward distance as the Body of the Sun being so many thousand miles above the Clouds enlightens our natural Eyes but comes not near us otherwise than by its influence and rayes for Christ is near unto every one no less than his influence for in him we live and move and have our being And this nearness of his unto all men in a day is more than that general Presence in respect whereof he abides with all the works of his hands for as much as he is in them to enlighten them that they may believe John 1.9 compared with Vers. 7. Page 11. Here because thou canst not deny but that there is Light in all men thou sayst It is commonly called the Light of Nature and that some remainders of Knowledge and Principles of Good remain in Man after the ruins of God's Image in him as when a City is demolished some Foundations of Houses do still remain But how is this consistent with what you say to wit That there is no good thing at all in men unconverted and that man fell wholly from God and that Adam 's fall was not in part but wholly as to all things that are good And that we derive nothing from him but that which is corrupted and defiled But the Scriptures Testimony is plain that since the fall the free Gift or Grace of God is come upon all unto Justification of Life It is not said Justification is come upon all but the free Gift or Grace of God is come upon all unto Justification so that all may be justified if they did close with it Rom. 5.8 And God so loved the World John 3.16 And this is the condemnation of the World that Light is come into it verse 19. which is after the fall And whatever any may conceive that remained in Man of the Image of God after the fall that could not have any power to convince man of evil or enable him to do any thing that is good if it were not visited and influenced a-new from the Fountain of Light and Life but it would remain as a thing without all Life and Vertue as a Candle extinguished For by the fall the Lamb the Witness came to be slain and remained so until the Spirit of Life again was sent from God into it to give it life and power to witness against mens Transgressions for a witness that is wholly dead cannot witness unto particular things of Fact against men as this inward Witness in all men doth who do not again crucifie it in themselves And seeing Christ tasted Death for every man and the Grace that brings Salvation hath appeared to every man and the Gospel is preached in every Creature as it is according to the Greek in Hebr. 2. Tit. 2. Col. 1.23 It is manifest that the Illumination given to every man is a new and fresh Visitation of God's love in Christ freely given unto them for Salvation Now as to the word Nature if it be rightly understood there shall be no great difference about it For if by Nature thou understandest the Nature that is corrupt and fallen and that which simply is derived from Adam then we deny that that Nature can claim any right to this Light or that it can be said to proceed from that Nature But if thou understandest by Nature the Nature that is spiritual and heavenly and is derived from Christ the second Adam the quickning Spirit the Lord from Heaven then I say the Light may properly be called the Light of that Nature in which sense is to be understood that place of the Apostle Rom. 2. verse 14. cited by thee where he saith The Gentiles which have not the Law did by Nature the things contained in the Law For who will be so gross as to say that the Gentiles by the corrupt Nature could do the things contained in the Law which is pure and holy But by that Nature which is one with the Law to wit Divine and Heavenly they might do them So that thou canst not but still be accounted a wilful Enemy to the Light whilst thou opposest it and dost not turn to it and by it come to see the evil of thy ways and forsake them Page 12. Though it be here asserted in name of the Quakers that the Scriptures are of excellent and blessed use yet thou wilt not believe it and alledgest They will not make the due use of them for these Reasons First Because a Bible thou sayst is not to be seen in all our Meetings But that will infer nothing at all for we meet not to read the Scripture but to wait on the Lord and be taught of him and receive from his Spirit what he pleaseth to administer either in our selves or through the Mouths of his Servants and we meet to worship God whose worship is to be performed in Spirit and in Truth and not in External Reading Thou say'st Christ took the Book of the Prophet Isaiah and read out of it But was not this the performance of a Legal Duty and in condescendency to the Jews manner for it was in the Synagogue But did he ever constitute it as a part of the Christian Worship for one man to take the Bible and speak upon it and all the rest to be excluded from speaking while he prattles his own barren empty Notions about it shew me where that was the practice or order among the Apostles and primitive Christians In the Churches way 1 Cor. 14. there is no such thing but on the contrary vers 29. Let the Prophets speak two or three and let the other judge if any thing be revealed to another that â—its by let the first hold his peace for ye may all prophecy one by one that all may learn and all may be comforted By which it plainly appears there was no such setled custom among them but it is one of the main Inventions brought-in in the Apostacy whereby barrenness and driness hath entred and whereby the quickning unlimited Life has been stopped from flowing through many Vessels It is true the Apostles at times cited Scriptures out of the Law and the Prophets to shew their fulfilling or to open the mind of the Spirit concerning them which is frequent in our Meetings to cite Scriptures and open them in the same Life and Spirit that gave them forth in the order of the Spirit but not in the order and way of man's Wisdom and Spirit as is your way which savours more of Aristotle's School than of the Church of Christ. Secondly As to what thou sayst That it is not our way to encourage the People to read the Scriptures and to try Doctrines by them 't is utterly false for we desire that all may come to try Doctrines even by the Scripture but we bid them also come to the Light in them to read and try Doctrines and understand the true sense of the Scriptures therein and if People did so we
know that then your Juglings about them would be made manifest But indeed we are far from desiring People to heed your false Glosses and Commentaries upon them whereby ye darken them rather than interpret them Thirdly thou sayst When you want an inward Command to a Duty I trow the outward Command of the Scripture is not regarded Answ. Here thou writest as one unacquainted with the Law and New Covenant writ in the heart the inward Command is never wanting in the due season to any Duty as it is waited for and the outward Testimony or Signification of the Command we regard in its place Is it not a regarding the outward to mind the inward Vnction and Spirit to which it directs which inward teacheth all things and leadeth into all Truth 1 John 2.27 1 Cor. 14.15 John 16.13 yea do not such more regard the outward than they who under a pretence of an outward Command do run about these things in their own natural Will and Spirit neglecting to wait upon the Lord for the leading and help of his Spirit Thy comparing us to Servants who will not be moved to work by their Master's Letter c. is vain and ridiculous nor doth it reach us for our Master's Letter is writ in our Hearts and there we are to find it Neither is our Master separated from us as those Masters are who use to write Letters to Servants to set them on work while they are absent and cannot help them by their presence for our Master is always with us and he requires us to do all our works by his immediate Counsel Direction and Assistance as present with us and in us And that Nature we witness brought forth in us which does not shift his Will but delight in it to do it and know it whether told us by a lively Voice or by any other inward signification of his Spirit Fourthly And because thou art ignorant of that great Duty of waiting upon the Lord in silence out of all thy own Thoughts and Words and art trampling it under foot thou lookest upon it as mis-spent time or a meer looking upon the ground whereas if ever thou comest to know the Scriptures aright or to confer aright concerning them so as to profit thou must first come to that silence thou now so much despisest So that these things very well consist though the World may judge otherways whom thou wilt have to be Judges in the Case but in the Judgment of those who are redeemed out of the World we shall be found to put the Scriptures in their true place Thou canst not but smile thou sayst that a man of understanding should grant the Scriptures to be a declaration of God's Mind and yet deny them to be God's Word for what is a Word but a declaration of ones Mind Answ. Here thy lightness appears which darkens thy Understanding If thou must needs smile do it at thy impertinent Reason For though a man's Word be the declaration of his Mind yet every declaration of his Mind is not his Word for Signs may be a declaration of a man's Mind without his Word and People usually distinguish betwixt a man's Word and his Writ And so though the Scripture be a declaration of God's Mind yet it is not his Word properly nor can those Properties which are declared of the Word belong to the Scriptures as hath oft been demonstrated but to that inward and living Word as it doth declare it self whether in the Heart or in the Mouth The Word of God is like unto himself Spiritual yea Spirit and Life and therefore cannot be heard or read with the Natural External Senses as the Scriptures can nor does the Scriptures cited by thee as Hosea 1.1 Joel 1.1 Isaiah 38.4 Jeremiah 14.1 prove thy intent For that Word which came unto the Prophetâ—s was that from which the Scriptures were given forth which Word you confess was immediate from God but you say It is ceased to come now And did not all the Prophets prophesy from Christ the Word Thou mightest as well reason thus That when it is said the Spirit of the Lord came upon such a one or to such a one that therefore the Scripture is the Spirit and so deny all Spirit but that which is the Scripture as some do in other Sects calling the Writings of the Apostles and Evangelists the Spirit and denying the necessity of any other thing which is abominable deceit and wresting of Scripture And that the Prophets declaring their Message said Thus saith the Lord proves that what God spake in them and through them as the living Word declared it self was the Word of God but not the Letter or Writing And whereas thou sayst It is all one to say the Scripture saith and God saith Answ. By way of Inference and Collection it may be said they are one because of their Agreement yet the living Word and Speech of God is not the Scripture more than the Sun-beam is the shadow though the one agrees with the other Every one that reads or hears the Scriptures read hears not God immediately now that which God speaks to any or in any immediately that is only his Word properly unto them As they who only read my Letter cannot be said properly to hear me by Word of Mouth Christ said to the Jews Ye have not heard his Voice though they heard the Scriptures and though the Apostle useth some Scriptures out of the Old Testament it proves not he had not the Word of the Lord speaking then immediately in him and to him That Scripture thou biddest remark 1 Thess. 2.13 proves not thy intent neither for the Word which they heard of the Apostles was that living Word declaring it self through the Apostles which was answered by the same in them who heard they heard Christ of in and through the Apostles does it therefore follow that Christ is the Scripture And lastly Mark 7.13 serves thy purpose no more than the rest for the Pharisees in striking at the fifth Commandment did consequently strike at the living inward Word which gave it forth as those who struck at any of the Apostles struck at Christ yet none of the Apostles was Christ as neither is the Scripture as it is outwardly writ to speak properly the Word of God And truly the reason why we may not call the Scriptures the Word of God to speak properly is that People may be directed to that inward living Word for by their being so much called the Word of God they have been put in Christ's stead and have been set up as an Idol instead of that from whence they came so that to avoid this hazard we have put them in their due place Page 14. To prove that it is the Mind and Will of God that the Scriptures should be the Rule thou citest Isa. 8.20 To the Law and to the Testimony c. But it rests to be proved that the Law and Testimony was not the inward Law and
first may deceive over again that makes nothing against the Insufficiency of the Spirit to discover the delusion but if a man be deceived either first or again he is to blame himself for his defect in not being duly watchful and faithful in what is discovered to him of God truly and certainly Consider the tendency of thy Argument which strikes not only at the certainty of the Saints faith now from the Spirit within and the assurance of Knowledge therefrom but also strikes at the very certainty and assurance of all the Faith and Knowledge the holy Prophets and Men of God had from the Spirit within when Scripture was not We are in no greater hazard to be deceived now than they were then You that set up the Scripture as your only Rule the many Sects of you what jangling and contesting is among you while one pleads for his sence and another for his Which all proceeds from their wandring from the Spirit that gave forth the Scriptures And as to satisfying of others we refer and recommend them to the same Spirit in them to receive their satisfaction from that which only can and will satisfy them who wait for it in singleness Page 18. And whereas thou sayst The Saints are led and guided by the Spirit but it is according to the Scriptures So say we too but it doth not therefore follow that the Spirit hath so tyed and limited himself to the use of the Scriptures as always to use them in every particular step of his guiding the Saints the Spirit is free to use or not use the Scriptures at his pleasure and guideth the Saints in many particular steps of their life for which there is no particular Scripture either to approve or disprove them in The more sure Word of Prophecy As for the more sure Word of Prophecy we grant it is the Rule but deny that that more sure Word is the Scriptures but it is that Word in the heart from which the Scriptures came and in and by which the Scriptures are to be interpreted And is it not gross blindness and darkness to say The Scripture is more sure than that Word Light Life and Spirit from which they came Had not the Scriptures all their sureness from the inward Testimony of the Spirit How then can they be more sure Thy example of the Schoolmaster and the Copy serves not thy turn for the Spirit is unto the Saints both their Teacher and their Copy and they need not go forth for a Copy and if they walk according to this by looking upon it and eying it they shall be good Scholars and Proficients He writes them a living Copy in their hearts engraves it on fleshly Tables whereas they who look upon no other Copy but the Words without them are those who are ever learning but never able to come to the Knowledge of the Truth Page 19. Thou askest Why we disjoin the Spirit and the Scriptures citing Isaiah 50.21 Answ. We are not to disjoin what the Lord putteth together sometimes the Spirit joineth or concurreth with the Scripture-Words and sometimes not how many preach and pray and read the Scriptures and talk of them without the joint concurrence of the Spirit Which we say they ought not to do the Scriptures should never be used to preach and pray c. but in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but ye disjoin them who would have praying in the letter and using of it without the Motion of the Spirit to such the Scripture is indeed but a dead letter and it is no ways a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men And this is not a reproach to them but their Glory so nor is it to Scripture Thou sayst They are said to be a killing letter and this shews that they are not dead Answ. A poor Argument indeed Can not dead things kill if men feed upon them If thou seedest upon sand gravel stones The Letter killeth shells will not these things kill thee though they be dead And if thou feedest upon the Letter without thee and not upon the Life thou canst not live yea if one that lived did depart from feeding upon the Life to feed upon the Letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59.21 For it is one thing for God to put Words into mens Mouths and far another for men to gather these Words from that without Isaiah 59.21 and put them into their own Mouths nor doth it say that the Words God shall put into their Mouths shall be no other Words more or less but the express Scripture Words Why art thou not ashamed to cite this Scripture Do ye not say To speak as the infallible Spirit gives utterance is ceased and consequently God's putting Words into the Mouth God's furnishing them with Words suggested from his own Spirit and Life which the holy Prophets and Apostles witnessed to speak as moved by the Holy Ghost do ye not say this is ceased Why then citest thou a Scripture which is so plain and clear for it but that thou art in Blindness and Confusion Page 19. In thy procedure upon the point of Justification thou makest a large step in that crooked path of deceit wherein thou hadst too much traced from the beginning but now more abundantly than ever thou displayest the Banner of thy Dis-ingenuity and gatherest all thy Forces together it should seem resolving to give the Quakers a final Overthrow And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy Imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of Justification in a point where none is jumbling it among us As thou advancest a little further Page 20 21. having given a very scant Account of their Doctrine in this Matter couching it in most disadvantagious terms thou takest great liberty to extend thy self in a foolish and vain Excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou may'st come to have a discovery of thy Vanity and Malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainness declare the Principle of Truth in this matter thereby observing thy Mis-representations Secondly shew what Vast Difference is betwixt us and the Papists therein And Thirdly make manifest how much nearer of kin ye are to the Papists even as to this particular and the things relating thereunto than we which may serve as a seasonable shower to allay that windy Triumph which thou endeavourest to establish unto thy self
sinful and evil however they may imagine them to be good And herein I say we differ vastly from Papists they think and seek to be justified by such Works as are evil in the sight of God whereas we believe that by no such Works can any man be justified Other weighty Differences could be shewed in relation to this Matter but what is here in short declared may suffice to evince that we differ widely from the Papists concerning Justification Thirdly Look how near a kin ye are to Papists as in many other things so in these relating to Justification First Do ye not say That ye are not justified by Christ in-dwelling in you So say the Papists Secondly Do ye not say That the way to attain to a state of Justification is not by believing in the Word of Faith which is in every man and in the Light wherewith Christ has enlightned every man that comes into the World And so say the Papists who though they talk of Vniversal Grace yet they deny that this Vniversal Grace is an Evangelical Principle of Light by believing in which men can attain unto a state of Justification immediately Thirdly Do ye not say That God's Act of Justification is not an immediate Testimony of his Spirit declaring or pronouncing men righteous And so say the Papists Fourthly Do ye not say That men are not to know their Justification or that they are in a justified state by an immediate Testimony of the Spirit in them by way of object for this were to assert Immediate Revelation So do the Papists So by these few Instances given here and by many other Instances given by others in other particulars try your selves and first clear your selves of Popery before you or thou dost throw it upon us Now whereas thou alledgest That the Apostle in the matter of Justification excludes all Works even those of Christ his working in the Saints and which they work in him 'T is false nor do the Scriptures cited by thee prove thy intent As Rom. 3.20 Gal. 2.16 Tit. 3.5 thou say'st The Apostle speaks of Works in general Works of the Law and of the Spirit without any limitation But herein thou contradictest the very express Scriptures cited by thee for all these Scriptures speak of Works with a limitation As Rom. 3.20 By the deeds of the Law there shall no Flesh be justified and Gal. 2.16 Knowing that a man is not justified by the Works of the Law Here the Works of the Law are excluded but not the Works of Christ in us which are not of the Law for the Law or first Covenant was weak and gave not strength to them who were under it to fulfil Righteousness but these who were in Christ Jesus witnessed the Righteousness of the Law fulfilled in them who walked not after the Flesh but after the Spirit And as for that other Scripture Tit. 3.5 though it exclude Works of mens doing as of themselves yet it excludes not all Works nor inward Righteousness of Christ but expresly includes it According to his Mercy he saved us by the washing of Regeneration and Renewing of the Holy Ghost Thou couldst not have brought a more plain proof against thy self for thou citest this Scripture has holding forth Justification Now the Apostle saith He saved us according to his Mercy by the washing of Regeneration and renewing of the Holy Ghost and is not the washing of Regeneration and renewing of the Holy Ghost a Work which comprehends many particular Works of the Spirit of Christ in the Saints And is not Regeneration and the renewing of the Holy Ghost a Righteousness wrought in us How is it then that thou art not ashamed to charge us with Rank Popery for saying We are justified by a Righteousness wrought in us seeing the very Scripture cited by thee is expresly for it May we not pertinently return these words upon thee which thou mis-appliest to us Oh! tell it not in Gath publish it not in the Streets of Askalon c. that a man who pretends to teach others a-right in the matter of Justification hath so confounded himself that to prove that Justification is not by a Righteousness wrought within brings a Scripture which speaks expresly of Righteousness within to wit that of Regeneration and Renovation by which we are saved And if any should say The words do not say We are Justified by the washing of Regeneration and renewing of the Holy Ghost but we are Saved thereby as intending Sanctification and not Justification I answer This helps not the Author out of the Ditch for he brings this Scripture forth applying it to the matter of Justification But again If these words exclude all Works generally and without any limitation then they exclude all Works which are wrought by the Spirit of Christ from sanctification as if men were sanctified by no Works of the Spirit of Christ within them Sanctification by the Works of the Spirit Or if it be said that Works of our own doing Self-righteousness are only excluded from having place in our Sanctification but not the Works wrought in and by the Spirit of Christ then I say why may not the same Distinction have place in all these other Scriptures which say We are not justified by Works c. And indeed in all these Scriptures it holds true no less concerning Sanctification than concerning Justification As thus By the deeds of the Law there shall no flesh be sanctified knowing that a man is not sanctified by the Works of the Law c. But it were vain to infer from this that men are sanctified by no Works of Righteousness wrought in them by the Spirit of Christ. Therefore it is as vain to infer that men are justified by no Works of Righteousness wrought in them by his Spirit Page 22 Thou say'st We can shift off Popery with this that they are not our Good Works which deserve and merit Justification but the Good Works of Christ's working in us Yea I say we do justly cast off the Accusation of Popery as having the express testimony of Scripture that we are justified by Works to wit such as are wrought in Christ and by him in us James 2.24 You see then that a man is justified by Works and not by Faith only Compared with Tit. 3.5 before-mentioned And as for the Papists Works by which they seek to be justified we do not acknowledge them to be such Works as whereby or wherein any can be justified And whereas thou pleadest That the Good Works of Christ's working in us are ours citing Isai. 26.12 Matth. 5.16 c. We grant it but they are not ours in that signification as where it is said He that is entred into his Rest hath ceased from his own Works Hebr. 4.10 There are Works which are so ours that they are not the Works of the sanctifying renewing Spirit of Christ in us What works do justify and such are Works both of open Unrighteousness and of
self-fained Righteousness which has no better Root to bring them forth then Man 's own Will and Spirit and by such Works we deny to be justified yea we deny all such Works and the justification by them and desire to stand in a continual denial unto them and forbearance from them But again there are such Works which are so ours that they are Christ's also who works them in us and by us and are ours by his Free Grace and by such Works we affirm men are justified Page 23. Thou pleadest That men cannot be justified by any Works of Christ's working in them because they are Imperfect And for their Imperfection thou instancest 1. Faith because it is said O ye of little Faith why doubt ye Answ. True Faith By this thou may'st as well exclude Faith from Justification every way as Works if it were granted that their Faith was Imperfect but that Scripture nor no other speaks not of imperfect Faith but of little Faith Now little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the Faith was not the doubting nor was it made impure by it for the least measure of true Faith can never be defiled otherwise it could not purify the heart it is like the fire which cannot be defiled with the impurities of those things it works upon And as for the Disciples at that time as they were in part justified or approved by the Lord in relation to their Faith so were they reproved and not justified of him in relation unto or because of their doubting But this Scripture nor none other proves not that Faith was or is always accompanied with doubting Abraham believed God's promise without doubting and was strong in the Faith giving glory to God and it was imputed unto him for Righteousness Rom. 4.20 21 22. And said James His Faith was perfected by Works Chap. 2.22 For that which is perfect in a less measure can be further perfected in a greater Secondly Thou pleadest that Knowledge is Imperfect because the Apostle saith We know but in part 1 Cor. 13.9 But the Apostle does not say our Knowledge is imperfect or impure We may know a thing in part and yet that which we know of it we may know perfectly Thirdly Thou pleadest for the Imperfection and Vncleanness of the Saints Obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. verse 10. There is none righteous no not one And there is an heavenly renewed state wherein a Man is born of God and sinneth not John 3. verse 9. And said the Apostle Let no Man deceive you he that doth Righteousness is righteous which imports that there are righteous Men who do good And said the Lord to the Servants that used their Talents Well done good and faithful Servant Matth. 25. vers 21 23. And that other Scripture thou citest Isai 64.6 serves nothing thy turn Self-righteousness as filthy Rags For the Prophet saith not All our Righteousness which is of thy working in us who are Saints is as filthy rags but All our Righteousness which we even the best of the Saints can perform of and from themselves are as filthy rags man's best Works his best Righteousness which is of and from himself is filthiness and unrighteousness before God and he is to cease from all his own Works Hebr. 4. vers 10. And it is plain that when the Prophet in that place saith We are all as unclean and there is none that calleth upon thy Name He does understand the multitude of the Jews who generally were a carnal People and relied upon their outward Observations and did not Worship God in Spirit and in Truth but did not understand it of all and every one among them For he himself did call upon his Name And that the Saints were washed and cleansed see 1 Cor. 6.11 But ye are washed are sanctified are justified in the Name of the Lord Jesus and by the Spirit of our God And John 15.3 Now ye are clean through the Word which I have spoken to you And Ezekiel 37.33 At which time I shall cleanse you from all your Iniquities I shall also cause the Cities to be inhabited Which imports a time upon Earth wherein they should be made clean from all their Iniquities And how art not thou and you ashamed to affirm That the best Works of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say That a meek and quiet Spirit is an Ornament which is of a great price even in the sight of God How then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be thrown away upon all Accounts and if that Holiness and Righteousness and Meekness which is of Christ his working in men be as filthy rags then according to your Doctrine men should throw them away as being not only unprofitable to Justification but to any other use Yea a filthy and menstruous Rag men do hide from the sight of another and do never wear it as an Ornament whereas the Saints put on the meek and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Page 24. Thou pleadest That the Good Works of Christ in the Saints are defiled and imperfect because the Saints who are subservient and instrumental in them are unclean and who can bring a clean thing out of an unclean Job 14.4 Answ. It is granted that the Saints are subordinate Co-workers with Christ but yet it follows not that his Works in them and by them are defiled And though it is said Who can bring a clean thing out of an unclean This hinders not but that the Lord can and doth make Clean those The Lord makes clean the unclean who have been unclean and so out of them who are made clean bring forth clean things And though every one in whom the work of Sanctification is begun be not wholly cleansed but that there may be an unclean part in them for a time yet there is also a clean part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this clean part and it is the clean part in them which he maketh use of as his Instrument And as for the unclean part it is not to work with Christ but to be chained down and fettered and bound up from working to the end it may be wrought upon that it may be cleansed and thus by degrees the clean part encreaseth and the unclean is diminished till all the uncleanness be wrought out And where the unclean part is let loose to work the
pure Spirit of Christ doth never join in working with it but judgeth and reproveth it and therefore in so far as the unclean part worketh in any that man in whom it worketh is not throughly justified and approved by the Lord but there are who witness the cleansing from all the uncleanness and so as clean Vessels and Instruments throughout bring forth clean things clean works Thy Example how that Clean water passing through an unclean Pipe receives a tincture of uncleanness hits not the case The spiritual Water is undefilable For the spiritual Water is not like the common gross outward Water which an unclean Pipe can defile but like the fire and the Light which though it touch unclean things cannot be defiled by them Every thing of the Spirit is undefilable as the Spirit is which no unclean thing can defile And if thou wert well skilled in the outward Creation thou might'st find an outward Water so pure that passing through an unclean Pipe shall not be defiled with it But if thou knowest not these earthly things and believest them not as Christ said John 3.12 How shalt thou believe if we tell thee heavenly things Page 25. Thou chargest us with Erring grievously in confounding Justification and Sanctification Answ. Justification is either taken for God his adjudging a man unto Eternal Life A twofold Justification and in that sense it is not to be confounded with Sanctification yet it is not to be separated there-from for God adjudgeth no man but the sanctified unto Eternal Life or Happiness Or it is taken for the making a man righteous and then it is all one with Sanctification And that thou say'st The word is most frequently used in Scripture in that sense of adjudging being opposed to condemnation Doth imply thou hast not the confidence to assert that it is always so used as indeed it is not And whereas thou citest Philip. 3.9 to prove That the choicest Saints upon Earth have disclaimed all Righteousness wrought in them by which they could be justified I say that Scripture proves no such thing and thy Observation to prove it is insufficient to wit that the Apostle doth not speak of his Righteousness whilest he was a Pharisee for that he disowned vers 6 7. for admitting it yet he was still to deny and disown the Work and Righteousness which could proceed from his own Will and Spirit even all the willings and runnings which can arise from a man's self though he be a Saint Self-righteousness to be watched against without the immediate operation of the Spirit of Christ the Saints have this to watch against to keep down the active and working self-will and stop it from working the Self-righteousness which if it be not watched against and stood against will fall a working its Righteousness which God accepts not as being but the bare Righteousness of man And this is that Righteousness which Paul denied to have which he even calleth the Righteousness of the Law but this which is of the Law thou cunningly omittest because it made against thee it seems Now what that Righteousness of God through Faith was which he desires to have he plainly expresseth verse 10. That he might know him and the power of his Resurrection and the fellowship of his Sufferings in being made conform unto his death Now is not the knowledge of him and the power of his Resurrection a work of the Spirit of Christ in the Saints by which they are justified according to that By his knowledge shall my righteous servant justify many And is not the fellowship of his suffering or the suffering with him a work of his Spirit And Lastly is not the Conformity unto his Death a work of his Spirit in the Saints comprehending the whole work of Mortification Page 26. Thy last Argument from 2 Cor. 5.21 is most absurd and impious for accordingly it would follow that as Christ was made sin for us or suffered for our sins who himself had no sin no not in the least So we may be made righteous before God though we have no righteousness no holiness no faith no repentance no mortification no good thing wrought in us Christ's Righteousness made by the Priest a strengthning of the wicked And doth not this strengthen the wicked ungodly and profane in their Presumption to have title to Christ his Righteousness And so to return thy mis-applied Instance in another case Suppose some of the profane who plead a right to Christ's Righteousness having lost some of their number should happen to hear thee disputing against all Good Works as being profitable to Justification might they not say concerning thee and thy Brethren who teach such Doctrine We have not only got the lost sheep but the lost shepheards and the chiefest of them too on our side let us rejoice we have found them We find the Apostle makes a far better Inference from Christ his dying for us 2 Cor. 6.15 He died for all that they who live might not any longer live to themselves but to God yea and every where he holdeth forth Inward holiness and righteousness as that without which no man can lay claim to Christ If any man be in Christ he is a New Creature but he doth not say God reputes him a New Creature though he be not really renewed And though it be said that we are made righteous in him This hinders not as thou vainly inferrest That we are not made righteous by an inward righteousness for he is in the Saints and fulfils the righteousness of the Law in them that the righteousness of the Law might be fulfilled in us The righteousness of the Law fulfilling in us Rom. 8.4 Therefore that 2 Cor. 5.21 is thus to be understood that Jesus Christ who knew no sin was made to be sin for us that is suffered for our sins that we who had really sinned and so deserved wrath might partake of the Love and Grace by him and through the workings thereof be made the Righteousness of God in him For that the Apostle understood here a really being made righteous and not a being esteemed or held as righteous while indeed impure is very evident by the whole following Chapter but especially towards the end What fellowship hath righteousness with unrighteousness Wherefore come out from among them touch not the unclean thing be ye separate and I will receive you and ye shall be unto me for sons and daughters Now to be Received of the Lord is to be justified of him and here we see plainly that in order thereunto there is required a Righteousness by which they must be separated from the evil and unclean and must not touch it And whereas thou say'st That the holiest Actions of the Saints because of the sinfulness of these Actions deserve Condemnation I ask thee Whether did the Apostles sin in writing the Scriptures Then writing the Scriptures was Sin in the holy men of God according to
and frequenting the Ale-house and decking themselves with vain Apparel 10. They love well to hear that they may be Members of the Church though they have no infallible of Evidence Holiness 11. They love to hear of your Doctrine of Election and Reprobation 12. And of your Doctrine Once in grace and ever in grace whereby they feed themselves in presumption and carelesness Many other particulars could be mentioned but these may serve enough to shew Quakers Principles not acceptable to Hypocrites that your Principles are pleasing to the wicked and hypocrites and ours displeasing Next to come to experience where are the Drunkards the Swearers the Whore-mongers the envious licentious Persons the Scorners the Mockers whether are they yours or ours If our Principles be so acceptable unto them why do they not inroll themselves among us why do they oppose us at our Meetings at Aberdeen and else-where and curse and rant and use all manner of filthy Communication and are ready to stone us in the streets And none more found so doing than that young Fry and Spawn of the Priesthood who are bread at your Nurseries of Learning Now whose Church-Members are those yours or ours Is not the Proverb verified of you Fowls of one Feather fly together Thou closest with addressing thy self to God with a notorious lye saying Follow with thy blessing that which WE have been about meaning the Quaker and thy self but it was none of the Quakers work the Dialogue not being any real Conference Is not this to deride and take the Name of God in vain Some Things of Weighty Concernment proposed in Meekness and Love by way of QUERIES to the Serious Consideration of the Inhabitants of Aberdeen which also may be of Vse to such as are of the same Mind with them elsewhere in this Nation Added by way of APPENDIX to Truth Clear'd of Calumnies Question 1. WHether it be a thing any-wise warrantable in Common Equity or true Christianity for any Person or Persons to take â—iberty both in Pulpit and Print to speak against a People as Dangerous and Heretical and yet wholly to debar that People from Vindicating themselves in either of these ways so far as they can Or whether it can be supposed that any Persons except they wholly give up themselves Implicitly to believe the Accusers can make a true Judgment in that Case upon the Accused especially considering the Maxim of Law Quicunque inauditâ alterâ parte c. i. e. He that without hearing both Parties pronounceth Judgment though he decide the Right upon the matter hath not done the part of a Just Judge To which add the Consideration of these Passages of Scripture 1 Thess. 5.21 Prov. 18.13 Isai. 40.2 Quest. 2. Whether then it was not contrary to the Laws both Divine and Humane for the Priests in Aberdeen to importune the Magistrates to make search for that Book lately published in Vindication of the People called Quakers Or whether such a Practice hath any Warrant except what flows originally from the Spanish Inquisition as being directly contrary to Equity and to the Scriptures above-mentioned Quest. 3. Whether also it was not both Anti-scriptural and Popish in G. M. to prohibit his Hearers from reading of that Book by comparing it with Poison Whether that was not to keep People in Darkness and Dependance upon him or with how little Reason could he desire such a thing considering he asserted it to contain an ample Confession of all those Errors he had charged them with And if so whether it be likely that it could prove dangerous the Errors being so gross and monstrous which by him and his Brethren are charged upon that People that their confessing them would rather scare People than engage any to like them Quest. 4. And whether G. M. his bidding People abstain from that Book as Poison without trial of what is in it be not like unto the Papists way who bid their Neighbours abstain from the Protestants Books as Poison And whether may not even Poison be tried though not by eating it in a way that is not hazzardous to the Tryer especially seeing that which some may call Poison may be afterward found by sound Trial to be good and wholesom Food yea Medicine to expel such poisonable Doctrines as your Priests infuse into People Quest. 5. And seeing G. M. bids his Hearers abstain from the Quakers words as Poison doth he not endanger such to be poisoned whom he sends or allows to come to our Meetings to hear what is spoke And what knoweth G. M. but his Spies may be touched so that it may be said as it was then Is Saul also among the Prophets Quest. 6. And seeing G. M. counts our Words as Poison why doth he bring them forth so much among his Hearers if he thinks he gives strong Antidotes against them I have heard some of his own Hearers say That that which he calls the Poison wrought more effectually to perswade even out of his Mouth than all his Antidotes could do to disswade Quest. 7. Whether the latter part of that Allegance of G. M. viz. That all they had charged on the Quakers was confessed to in that Book be not a manifest untruth in respect the greatest Charges alledged by him against the Quakers are therein utterly denied As for instance the matter of Pelagianism in page 25. the matter of Popery in page 34. and of Arminianism page 65 c. Quest. 8. Whether the said G. M. hath not manifested very much deceit in saying also publickly That the said Book asserts it not only to be a thing easie but pleasant for wicked people to keep holy the Sabbath-day and to perform the spiritual duties commanded to be performed thereon unless he understands them to be simply the disposing to hear a man talk an hour or to and to have all the rest of the day to spend in Idleness vain Communication and frequenting the Ale-house c. which are the words mentioned page 72. Quest. 9. Whether it be any way unsutable to the Law of Charity or to the meek Spirit of Christ to use plain and downright dealing calling a Lye a Lye Or whether any be to be blamed for so doing considering the practice of all the Prophets and of Christ's and of his Apostles how sharply they dealt with false Teachers as may appear by the Scriptures Isai. 56.11 Lev. 23. to verse 33. Ezek. 34. Hos. 4. from 6. to 10. Ibid. 5.1 Mich. 3.5 Matth. 3.7 John 8. Quest. 10. Whether then they be not prejudiced who Accuse the Quakers for using the same terms seeing they are willing to make the Application manifest by comparing the fruits of the present pretended Preachers with those that were of old As for instance whether it be a breach either of Moral Civility or Christian Meekness to say John Menzies lied in asserting Robert Barclay to have been educated in a Jesuites-Colledge seeing it is utterly false Quest. 11. And whether David Lyall
M. terms it more than their being found in them will prove them the Grand-Children of the Apostles We must not forsake doing good because Hypocrites seem to do so nor forbear to preach the Gospel because Judas did it but as for the other practises of John a Leyden and Ignatius Loyola's followers the Jesuites to wit their cutting down all that would not be of their way their assuming outward Power their seeking to overturn Kingdoms their preaching up War and Blood The Principles and Practices of W.M. his Brethren do declare how much more they resemble them than the Quakers who from the Pulpit blew the Trumpet of all the late Troubles Seditions and Civil Dissensions which have proved so bloody and monstrous to the Inhabitants of this poor Island And many of them have now turned their backs upon that Cause which they hunted out others to fight for and some to wit W. N. and his Brethren at Aberdeen can find out Jesuitical Distinctions and Mental Reservations whereby notwithstanding they swore against all detestable Neutrality they can make a shift to preach under Bishop dispense with the Doxology forbear Lecturing and several other parts of the Directorian Discipline as W. M. has done at the Bishops order and yet keep a Reserve for Presbytery in case it come again in fashion Fourthly I take notice of the Impertinency of W.M. his bringing in this story of Ignatius Loyola upon my saying Some Professors in Aberdeen found that savour of Life in the Quakers Testimony which formerly had stirred among others who were come to a great decay Now because it was obvious I intended by these Professors who were come to a decay W. M and some others of his Brethren who pretended to be for Independency in that day but now were turned with the times knowing how much it would reflect upon him to harp on this string he runs away and says These others are Ignatius Loyola and thereupon makes the Comparison above-mentioned which Impertinent Digression is abundantly manifest The plain Language used in the Scriptures Fifthly I take notice of his charging us as rather Reproachers of others than Reproached because of the plain Language we use against him and his Brethren alledging We will not find Christ and his Apostles use the like to such as professed Christianity For a reproof of his Ignorance in the Scriptures let him read Rom 16.18 Phil. 3.2 1 Tim. 1.19 20. ib. chap. 4.1 2 3 c. ib. chap 6 vers 3 4. 2 Tim. 2.17 T it 1.10 11. 2 Pet. 2.1 2 3. 1 Joh. 2.18 19. c. His adding That they shew earnestness of desire that Souls may be saved and willingness to promote that design saith nothing except this desire and willingness proceed from the right ground Papists are as zealous in their Earnestness and Willingness as they and do no less profess Subjection to the Gospel owning Christ to be the Messiah and yet Calvin spared not to term them Impuros Canes filthy Dogs Innumerable are the Expressions of this kind used by the zealous Luther against them Sixthly I take notice of his Cautions to me wherein he chargeth me of Pride Passion Censoriousness Folly Contrariety to the Word of God Ignorance and Endeavouring to promote the Popish Interest but had he truly minded my good in his Cautions he should have produced some Reasons to prove me guilty of these Crimes He concludes us Proud for separating from them in Burying-Places Burying-Grounds separate and so condemns the French Protestants for doing the like from Papists He falsly chargeth us with placing Religion in forbearing Ribands keeping on the Hat and saying Thou and Thee and therefore concludes me Ignorant of true Conversion While his Ignorance of us hath made him thus Calumniatious He concludes us Advancers of the Popish Interest because we decry their Ministry and Churches While he borrows this very Argument from the Papists who used it against the First Reformers alledging that their crying down the Church of Rome was a joyning hand with the Turks who did the same though then the First Reformers were no Turks though they agreed with them in denying the Church of Rome Neither are we Romanists though with those of Rome we condemn them especially considering that it is be-because of their too great Affinity with Papists that we do so Seventhly I take notice of his confessing He never intends to tell the World the Scriptures we use alledging we abuse them But if he could have proved we did so it would have tended more to our disadvantage And whereas he says He resolves to write no more I confess it will be his Wisdom except he speak to better purpose it is a very apparent subterfuge to cover his Resolutions of not prosecuting farther this Debate by alledging it will prove endless and comparing us to Scolds who will have the last word Which in reason can have no place in this matter seeing being challenged by me of many great Omissions he freely acknowledged he had not nor did not intend to answer me fully and what he had writ was but some Animadversions Which I have indeed found true having allowed some time as he desired to read them though it very hardly deserves to be so much regarded As to his Epistle if he had as really affected Retirement as he pretends he does he should have done well to have appeared in Publick with some more solid stuff He hath herein almost only shewed his Ingenuity in that he acknowledgeth himself amongst the weakest of our Opposers comparing his Work but to a small quantity of Water brought to quench an House on fire We have indeed found it of less force than many that have come before it to Smother or Drown'd that Truth which God has Revealed among us Truth is the strongest and will prevail In the end of his Epistle he would willingly have the Reader believe he is an Vpholder of the Protestant Interest against our endeavours to overthrow it but to how little purpose may as it occurs be manifested After he has made an intire Omission of what is particularly directed by me to him in my 8 th and 9 th pages as not being able to Vindicate himself he enters upon the matter of Salutation undertaking in his first Section to prove such as are used by gestures wherein I observe First His most manifest Omission of the first part of mine concerning this thing page 9. and 10. where I charge with Dis-ingenuity in wrong Subsuming of our words which he shuffleth over with this general That after the Quakers rate I have Saluted him with Reproach Secondly He having expressed my Argument against their manner of Salutations viz. That being it is the Expression or Signification of our Worship to God All Worship belongs to God alone it ought not nor cannot be given to the Creature without Idolatry He maketh thereunto no direct Answer but instead of one frames a distinction of Worship in Civil and
Sacred The first he saith may be given to men but the second to God only alledging this distinction to be founded on Scripture Luke 14.10 Then shalt thou have worship in the presence of them Luke 14.10 wrong Translated that sit at meat with thee Now these words ought to be translated Thou shalt have glory praise or renown and therefore in the Latine it is Et erit tibi gloria for so the Greek word Doxa signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria which W.M. will not shew me to signifie Adoratio or Worship It 's therefore but a poor Argument that has no better bottom than this manifest mistake of the Translation For other proof he hath none neither for his Distinction nor former Assertion Thirdly I observe his Instancing of the practices of Abraham Lot Joseph Jacob adding That though they be not to be followed in all things yet in such they may as are not elsewhere Reprehended nor Prohibited For Answer Let him look unto Rev. 22.9 where the Angel refused it and seeing I suppose he may have so much Charity for this beloved Disciple as to judge he was not Tempted with Idolatry especially in a season wherein God was Revealing such pretious things unto him he may observe now this Holy Man was a stranger to this unscriptural distinction of Civil and Religious Worship Fourthly I observe his endeavours to shift Affinity with Popery but he hath no way disproved the parity in that wherein I compared them viz. The Papists distinguish the Worship they give to God and that they give to their Images only in the Intention and not in the outward signification and ye distinguish the Worship ye give to Men and that ye give to God only in the Intention and not in the outward signification For ye bow and take off your Hats to the worst of Men as well as to God and therefore ye agree in so far as both have nothing but their simple Intention to plead the difference whereunto nothing is answered He concludes his Section saying I seem to justifie Moses his doing Obeysance to his Father in law adding What is Obeysance but civil Reverence by bowing the Body This is a fit Conclusion to close up such a silly Section for after he has laboured long in vain he concludes thus begging the thing in question And if Moses bowed himself as I said in my last that makes nothing against us His second Section is to prove Salutations by words which might have been spared until he had proved how and where we deny them But because he had something to say from Scripture for this which we deny not but own as much as himself he would have it in that he might seem with some credit to bring-in his Inference which is That bowing of the Body and expressing our Affection by words is agreeable to Scripture The latter part of this concerns not us as being not denied and for the first of Bowing it signifies nothing until it be brought in with some more pressing Premisses In this Section he acknowledges That taking off the Hat is without any Scripture-warrant Hat-honour to Man not warranted by Scripture but to God And from Argument passes here to Entreaties begging that it may not be quarrelled at But seeing the taking of it off or uncovering of our Heads is that which the Apostle requires as a sign of Subjection in our Worship towards God 1 Cor. 11.4 7. we Resolve to keep it to him and not to give it to man wherein if he will solve our Scruple according to Scripture we may be the more easily induced to answer his desire It is to be Observed that notwithstanding of this we are not against outward Signification of Honour though in the end of this Section he falsly would be insinuating the contrary He hath here subjoined a Third Section which he termeth an Answer to my Objection and which in Reason should have some relation to Salutations as being under this Head though indeed it hath none at all but is a meer Cavil at some of my words upon another Subject concerning the Single Language Where page 11. I confess with him that the Kingdom of God consists not in words adding that it seems inconsistent with his Principles seeing the Gospel according to him is but words yea the Scripture it self I mean that which ye have of it to wit the Letter Now this Parenthesis he hath Dis-ingenuously omitted and thereupon goes about to explain their meaning of the Scripture and the Gospel alledging If we be for another we may justly be accounted Subverters of the Christian Religion But such shallow Criticisms brought in beside the purpose whereas other things more Material are either wholly Omitted or scurvily Shifted over will easily appear to the Impartial and Judicious Reader In his second Head concerning our using Thou and Thee which is the singular number to one Person I observe First How he hath given away his own Cause by confessing By You are meant all the Apostles Luke 22.31 that Luke 22.31 is not understood of one exclusively of others and therefore no wonder if Christ used the Plural Number seeing as W.M. confesses he intended to speak to all the Apostles As for that Expression of Bildad's Job's Friend granting both the Transcription and Translation to be true shall this one Expression overturn the Universal practice of Christ and the whole Saints in Scripture or let him tell us plainly whether these Words and Practices of Job's Friends which are Recorded be for to be our Rule so as we ought to imitate and follow them especially where they contradict or differ from the Practice of Christ and his Apostles But to follow this so frequent Practice of the Saints is with W.M. to be proud knowing nothing but doting about Questions and Strife of Words for so he mis-applies 1 Tim. 6.4 and to his own Confusion uses it himself in the end of his Epistle to the Reader where he has these Words I am thy Servant and thereby hath Condemned himself as one of those Ignorant Proud Boasters he speaks of c. Secondly The second thing I observe that he produceth not one Argument against our Practice in this thing but his own groundless yea lying Imaginations and Conjectures alledging He is of the mind that if the Translators had not kept to the Rigor of Construction but Translated Atach and so not Thou which is the true signification but You we had kept our old tone Though his disdainful Insinuation of our Ignorance be here apparent yet experience might have taught him and his Brethren that even where the Translators have favoured them with their Escapes the Quakers have both had Hebrew and Greek enough to find them out It is also here to be observed how easily W. M. can dispense with Mistakes even wilful ones in the Translators when they make for his purpose thereby in effect for all his pretences of Exalting the Scripture and
saith so These are his most Frequent and Inforcing Arguments against us Of this nature is his Arguing page 11. Reckoning it as a great Absurdity flowing from our Doctrine that it would Import Christ in some measure to be in the Americans because He bears Testimony in them against Iniquity Christ in the Americans in some measure But to prove this to be Absurd he produceth no Reason and if we may believe the Apostle Paul he tells us That a Manifestation of the Spirit is given every one to profit withal 1 Cor. 12.7 So this Every one Includes the Americans The second Absurdity which he seeks to Infer from this hath no better bottom That then it might be said that Christ is Revealed to Devils and that we do the Heathens small favour in putting them but in the same case with such For the Revelation of Christ to man before the Day of their Visitation be Expired and to such after they have sin'd it out is far different as may appear by Luke 17. Likewise W. M. hath forgot how easily this Argument may be Retorted upon himself for it is not questioned but Devils have enough of outward Knowledge even such as is gathered from Scripture and that which W.M. accounts the great Priviledge of Christians doth it therefore follow that Christians are in no better condition than Devils And thus is Answered another of his profuse Assertions page 12. That if Pagans have Saving Light their State should be as good as the State of real Christians For it is one thing to have Saving Light and another to harken to and receive it else according to his own Argument the State of Devils should be as good as the State of Real Christians He adds Where Saving Illumination is there is Saving Faith because there is a Concatination betwixt these Graces of the Spirit Answ. There is Grace given in order to Save where Faith doth not follow upon it which is evident by the Parable of the Seeds Matth. 13.3 it was the same Seed was sown in the Stony and Thorny Ground that was sown in the good Ground and yet it only brought forth Fruit there The Light enlighteneth every man He came unto His own and they received Him not but it was only To as many as received Him that He gave Power to become the Sons of God And whereas he Objecteth That where we are desired to believe in the Light it is understood of Christ's Person else it would Import a belief in a Creature I Answer He that believeth in the Light believeth in Christ for where the Light of Christ is as saith W. M himself page 22. there is Christ himself In the same page he further adds That if Pagans have Saving Light then there is no Spiritual Benefit accrues to Christians by the Scriptures and Gospel Pagans have Saving Light and Gospel But he hath not heard us contra-distinguish this Light from the Gospel We say expresly it is the Gospel according to Col 1.23 where the Apostle saith That the Gospel whereof he was a Minister was preached to every Creature This Scripture mentioned by me in my last he hath wholly Omitted Nor is this Arguing of his concerning the bad tendency of our Principle but a reiterate Clamour of what is already Answered in page 16. of my last where I shew him we distinguish betwixt things absolutely needful and things very profitable and how they Admit of this Distinction themselves As also how these bad Consequences of rendring the Gospel and Preaching useless doth far more follow from their Doctrine of absolute Predestination all which he hath also Omitted Predestination made void Now such are far likelier than we to reprove David his Praying for more Vnderstanding and that he might keep the Precepts of God for being Predestinate to Life he could not miss of it and how can such but reckon it folly for him to Pray that he might keep the Precepts whose Principles Obliges them to believe they can never be made able to keep them Page 13. To say That men are Brutish in their Knowledge because they turn their Backs upon the Light he reckons a Begging of the Question as having no proof at all Whereas it is particularly Intimated 1 Joh. 1.5 6 7. where the cause of mens Walking in Darkness is said to be their not Walking in the Light though it be Pastors mentioned in that 10 th of Jer. 19. that are said to be Brutish Brutish Pastors yet he cannot be Induced to name them It is easie to prove though he Insinuate the contrary that what in Scripture is called Darkness hath Saving Light seeing it is expresly mentioned that the Light shineth in the Darkness but the Darkness comprehended it not And this was Saving being Christ who is the Saviour Joh. 1.5 Nor doth his supposed Contradiction follow from this as if men could be Spiritually Dead and not Spiritually Dead in respect they have this in them which is Saving for though it be in them yet it is not of them he that believeth in me saith Christ though he be dead yet shall he live Joh. 11.25 If Life be not in them as their permanent Condition yet they may have some touches of it and the Principle of Life is Permanent even in those that are Spiritually Dead though many times as a Spark covered under the Ashes He addeth further That according to us such who are the Children of Darkness may be called the Children of Light because a Child of Light is as much as one in whom there is Saving Light and Grace citing for proof Luke 16.8 the words are For the Children of this world are wiser in their generation than the Children of Light But he offereth from this to Inter That such who are indeed the Children of Darkness because of their Disobedience to the Saving Light and Grace of Truth that is in them he has not offered so much as to mention Page 13. He confesseth with me That the Light in some may be Darkness but speaks not one word of what Light I mention may be so page 17. of mine only adds That we will do well to exhort our Disciples to take heed of our Light not to it But we desire not People to take heed to our Light or their Light as he terms it but to the Light wherewith Christ Jesus hath Enlightened them and in this there is no danger He greatly declares his Ignorance in alledging Our way of bidding People heed the Light within is not warranted by Scripture for God is Light 1 Joh. 1.3 Is he not in us Acts 17.27 28. God is Light Must we not then there take heed unto Him Or is not that Light to be taken heed unto which shineth in our hearts to give us the knowledge of the glory of God 2 Cor. 4.6 And is not the Word of God Light which the Apostle saith expresly is not far off neither above us below us nor without us but Nigh even
in our mouths and in our hearts Rom. 10.8 Deut. 30.14 Moreover W. M. himself Confesseth That the Light of Christ is in Wicked Men and if so let him tell us plainly if Men ought not to take heed to the Light of Christ where it is how hath Darkness blinded him in this Matter Page 14. He repeats my words falsly alledging I say The Light is Darkness to them that Reject it instead of is as Darkness For I said plainly The Light of Christ is not nor connot be Darkness otherways than as the Day of the Lord in Scripture is called Darkness this he hath Omitted Page 15. Having sought but Ineffectually to overturn my Assertion where I say Some may have Saving Light and Grace who after a certain manner may be said not to have the Spirit Viz. as not bringing forth the Fruits of it Averring That unless I can prove that the Spirit calls upon all in Order to Conversion I cannot conclude that all have the Spirit Answ. As the one is easily proved so is the other safely concluded these are the plain words of the Apostle 1 Cor. 12.7 A manifestation of the Spirit is given to every man to profit withal Now it were not profitable unto them if it did not strive with them in Order to Convert them That other Scripture John 16.8 he passes over alledging I should prove the World there to be understood of All and every one though in Reason it might suffice for answer that there is nothing brought by him to shew why the word World here is not taken in its Genuine and Common Acceptation yet the Apostle solves this Scruple in the following Verse Of sin because they believe not in me Then if there All unbelievers be included is not that all and every one in the World for of the Saints there is not here any question In his second Section page 16. he beginneth with Omitting my Concession of the Benefit and Advantages that accrue to those that Believe by the outward Knowledge of Christ and mentioneth nothing of the state of the Question which was Whether any might be Saved without this outward Knowledge And to shew that some might I gave him the Instance of Deaf People and Children To which he returneth nothing but takes up the Paper to prove That the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Translated among Which is not denied yet I shall find him twenty to one The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place more properly where it is rendred in and can no ways be said to be among The Question is Whether in this place 1 Cor. 2.2 it be In or Among The Reason alledged by him proves it no ways to be Among to wit That it would have been the Apostle's Grief not his Joy to know that the Light of Truth was born down Among them This was the Apostle's Joy that the Corinthians came to be sensible how they had Crucified Christ in them that so looking upon and taking heed to Him whom they had Pierced they might come to be Healed by him Page 17. He slightly passes over that expression of Paul 2 Cor. 5.16 where he saith Henceforth know we Christ no more after the flesh but after the Spirit Adduced by me to shew that Paul preferred a Spiritual Knowledge of Christ to all other As if the Apostle were here only condemning earthly thoughts of Christ as if as King of Israel he should begin a Temporal Kingdom but for this Exposition we have only the bare Authority of his own naked Assertion Page 18. For want of a true Spiritual Understanding concerning what I mean by the Inward Blood of Christ he bringeth forth his own malitious Guessings The first is That I seem to incline to Justify that which hath been charged upon some of my Brethren to wit That we are not such Fools as to hope to be Saved by that Jesus that died at Jerusalem As he hath no ground to Suspect such a thing from my words so there was never any ground for such a Charge against any owned of that People The second is That perhaps I intend that Christ as Man dwells in us There can none truly charge us with such grosness Christ's Indwelling in Man is Spiritual as to Assert the Manhood or Vessel that walked at Jerusalem is in us but if any of us have said that Christ as Man dwells in us they have said no more than the express words of Scripture 1 Pet. 3.3 4. Let your adorning be the hidden man of the heart Eph 4.24 That ye put on the new man Now what is this New Man but Christ Jesus And therefore saith the Scripture Rom. 13.14 Put on the Lord Jesus Christ. Gal. 3.27 As many as are baptized into Christ have put on Christ. And this is Christ whiâ—h the Apostle travelled that He might be formed in the Galatians Gal. 4.19 And whereof he Admonisheth the Corinthians that they should know Him in them else they were Reprobates 2 Cor. 13.5 If it be hard for W.M. to take up the meaning of these things let him acknowledge his Ignorance in the Holy Scriptures whose Language this is In his third Section page 19. he begins by offering to prove Our Principles have a tendency to introduce Paganism and to Contradict him he reckons an Impertinency But his ridiculous Vanity herein will appear by looking unto page 24. of my last Neither bringeth he any Arguments to prove this but such whereby he might conclude the same against the Apostle Paul The Quakers saith he The Light no Introduction of Paganism Speaks of a Light within to which who take heed need no Teacher And the Apostle speaks of a Knowledge or Light under the New Covenant where there is no need of a Teacher Hebr. 8.10 11. So if the tendency of the Apostle's words be not to Introduce Paganism neither are ours And because that W.M. finds that notwithstanding of this we despise not Teaching but are led even by that Light to hear and to receive the Ministry of them whom God sends he concludes that herein we are Inconsistent adding That some of us have been heard to say That we only taught to bring People off from other Teachers to mind the Light within that then they will need none which he concludes would quickly make them like such among whom the Name of Christ is not in Remembrance But he might as well seek to Infer the like hazzard and Contradiction from the plain words of the Apostle 1 Joh. 2.27 Ye have an Anointing and ye need not that any man teach you but as the same Anointing teacheth you of all things and yet in the mean time was Teaching them As for that Story mentioned by him Of a certain Dying Man in Aberdeen whom two Quakers pressed so much to mind Christ within The inward Knowledge of Christ preferred before the outward It inferreth nothing for his purpose for that Dying Person had
of the Scriptures and confirm negligent Atheists in their contemptuous slighting of them Because we speak of walking The Anointing is no Confirming of Atheists or doing our Work by the immediate Counsel of God But he might as well babble against the Beloved Disciple 1 Joh. 2.24 Ye have received an Anointing and ye need not that any man should teach you and yet was then teaching them himself without Contradiction As for that Scripture Joh 12.24 48. which he desires us to read we find not how in the least they strike against our Principle for as it is without doubt to us that the words which Christ spake will stand in Judgment against him and his Brethren because while in words they pretend to Exalt it both in Principle and Practice they vilifie and deny it As a third Reason he alledges We prefer our silent Waiting to the Reading of Scriptures as if we must first come to this e're we can know the Scripture aright adding that this Waiting is defined by us To be a silent posture of the Heart without thinking good or evil Answ. These thoughts which we say ought to be excluded from Waiting are man's own thoughts Waiting excludes man's own thoughts not such as the Spirit of God furnisheth him with and it is great Ignorance to say That without this we can use the Scriptures aright seeing the things of God knoweth no man save the Spirit of God 1 Cor. 2.11 As for his own Imaginations which he subjoins concerning our Waiting they signifie nothing because alledged without any proof We deny not but that Faith Hope and Charity is exercised in waiting yet not without such thoughts as proceed from the Spirit of God And whereas he finds we clear our selves of this Calumny of being Vilifiers of the Scripture by shewing how much it is our desire to try Doctrines by them he alledgeth We have herein been suspected of Juggling the proof is R. Farmer saith so But R. Farmer 's saying and W. M's saying is all one in this matter neither of them are to be trusted without proof Now the Reason because we say that the Scriptures are not the Saints Rule of knowing God and living to him But this is just to beg the thing in Question That Story mentioned by him of a Quaker's telling a certain Woman in Aberdeen that she might as well read a Latin Book as the Bible doth no ways prove that we are against trying of Doctrines by the Scripture seeing the Quaker he speaks of might have had good reason to look upon that supposed Religious Woman as one alienated from that Spiritual Key of David which can alone truly open the Scriptures and so might well tell her she would do well first to come to that else her Reading might be so far from profiting her that she might come to wrest them to her own Destruction 2 Pet. 3.16 Sect. 2. Page 30. He begins with Acknowledging That something may be accounted the Declaration of ones Mind which is not his Word Though page 12. of his Dialogue he could not but smile at it as Irrational To prove the Scriptures to be truly and properly called the Word of God he subjoineth That the Precepts of the Scripture were uttered and spoke of God But in Answer to this I shew him page 26. of my last that the Properties peculiar to the Word cannot be spoken of the Scripture The outward and inward word distinguish'd but of the Inward and Living Word To which he replies nothing only tells There is a twofold Word a Co-essential Co-eternal Word and a Spiritual Word the Temporal expressed Word or the Word written in time But seeing he pretends to be pleading for the Scripture he should have used the Language of it and not such strange Anti-scriptural Expressions which are not to be found in all the Bible Where doth he read of a Spiritual Temporal expressed Word A part of my Argument shewing that these Scriptures Hos. 1.1 Joel 1.1 Isai. 38.4 are understood of that Word from which the Scriptures are given forth he hath but mentioned not answered for I told him page 26. of my last that where it is said The Spirit of God came upon such a one or to such a one that therefore the Scripture is the Spirit and so as do the Socinians call the Writings of the Prophets and Apostles the Spirit denying the necessity of any other Spirit this he hath wholly omitted And indeed he seems pretty much to incline to the Socinians in this matter Sword of the Spirit for he says That the Scripture is the Sword of the Spirit and that because Christ in his conflict with Satan said It was written But had this been Christ's only Sword we must conclude the Devil to have had the same for he said also It is written and according to this Doctrine who hath a Bible in his pocket wanteth not the Sword of the Spirit which savoureth of that Popish soppery That the sign of the Cross puts away Devils but experience teacheth us both these Opinions to be alike ridiculous Upon this occasion in his Dialogue page 13. he asserted That it is all one to say the Scripture saith and God saith And whereas in Answer to this I told him that they might be said to be one because of their Agreement yet were no more one than the Sun-beam and the Shadow is one though they agree together Because he knew not what to reply to this he mentions a part of these words of mine and subjoins by way of Answer to them That they tend to advance humane Writings and equal them with the Scripture when they agree with what God saith Which as it is a manifest shift and no Reply so it is a notable Impertinency to say There is any Hazzard of advancing such Writings as truly agree with what God saith for upon what other account are the Scriptures to be esteemed Page 32. to prove That word mentioned Mark 7. which he fancies is said to be made void is not the Living Word but the outward Precept of the Scripture he says It is plainly held forth to be so without any further Probation He addeth page 34. That it seems we think they set up the Scriptures us an Idol instead of that from which they come asking If we did ever hear them call it the Eternal Son of God that Saviour who died c. Answ. Though we have not heard you term the Scripture yet it is not without Reason we say ye set them up in Christ's stead For I have a Letter under one of the present National Teacher's hand A National Teacher's belief of the Scriptures wherein he says The Scriptures are the alone means of Salvation yea the alone Way Truth and Life and that none can be saved without them And I have heard another call the Greek Testament The only Foundation Now being these are the peculiar Properties of Christ have we not reason to say that such
parties and though it do not actually convince the stubborn yet there is enough in it to satisfy any Inquisitive Adversary Answ. And is not that Spirit sufficient to satisfie any Inquisitive Adversary that 's willing to be undeceived which searcheth all things even the deep things of God There is no inconvenience can be pressed from making the Spirit a Rule or Guide but the same recurs by making the Scripture one Men of different Judgments claiming the Scriptures without the Spirit falsly For is it not laid claim unto by Persons quite different in Judgment yea both some times to one verse and will have it speak opposite to the other If it be said That Scripture being compared explains it self Has not such as have so compared been found incessantly to jangle even in their comparing of it And this W. M. cannot deny but this hath been because one or both Parties have been estranged from the true Testimony of the Spirit What is then the Vltimate Recourse that can only resolve all Doubts even concerning the meaning of the Scripture but the certain Testimony of the Spirit For if the Scriptures be only certain because they came from the Spirit of God then the Testimony of the Spirit must be more certain than they The certainty of the Testimony of the Spirit according to the received Maxim of the Schools Propter quod unumquodque est tale id ipsum magis est tale That which makes a thing certain must be more certain than it And this arguing against the Certainty of the Spirit checks not only at the certainty of the Saints Faith now from the Light within and the assurance of Knowledge but at the Faith and Knowledge which all the Saints and holy Prophets had not only before the Scripture was writ but even in their writing of them We are in no greater hazzard to be deceived now than they were then therefore the Apostle notably reproves such Pratlers against this Certainty 1 Joh. 4.6 We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of Truth and the Spirit of Error Page 48. He asks Why I complain for his improving Isai. 59.21 but mentions not one word of that part of page 32. of mine wherein I shew him how this Scripture made against him as holding forth God's putting words in mens mouths which they deny as a thing ceased This the Reader by looking to the place may observe that the Lord there Promises his Spirit and Word shall continue to direct his People is not denied In his Dialogue page 16. he says That the Scriptures cannot be said to be a dead Letter because they are called killing and whereas I told him page 31. of my Answer That as dead things do kill if fed upon so if men feed upon the Letter of the Scripture without the Spirit which is the Life How the Letter killeth they will kill He shifts a Reply to this telling me The Scripture is called killing as being the Ministration of the Law which threatens Death against the sinner What then doth it therefore follow that they are not dead and deadly to such as feed upon them without the Spirit which giveth Life It is an apparent Malitious Passion to add That the drinking in of the Lifeless Poisonous Opinions of the Quakers will prove hurtful to the Soul seeing he bringeth not the least shadow of proof for it I observe that he â—ntitleth this Section The Quakers way Ineffectual to Convince an Opposer And yet how is it that he and his Brethren are so afraid that it spread and are daily so much crying out and clamouring against it as dangerous Priests call for the Magistrates Sword to defend their Doctrine against the Quakers intreating and beseeching People to beware of us and comparing our Words and Writings to Poison as that which is so ready to gain ground I say how comes it that they are so pressing in their importunate and often reiterate Pulpit-Exhortations to the Magistrates to Suppress Imprison us and break up our Meetings as such against whom their Labours will prove altogether fruitless and ineffectual if not assisted by the external Sword Sect. 5. Page 49. He undertakes to compare us with Papists as having learned our Language about Scripture from them But herein he hath notably manifested both his Self-contradiction and Ignorance He alledgeth We agree with Papists in that we say If the delusion be strong in the Heart it will twine the Scriptures to make them seem for it and in that we say They are dead and occasion Sects and Janglings whereunto we always add because the Spirit is wanting And yet in this sense he fully grants it himself page 43. saying It is granted that deluded Souls do wrest the Scriptures c. He concludes us one with Papists for saying There was a Rule before the Scriptures And yet grants it himself page 46. in confessing The Scripture was not a Rule to such Saints as lived The Saints had a Rule before the Scriptures was writ before it was writ Such then had some Rule before the Scriptures Thus far as to his Self-contradictions As to his Ignorance Can there be any thing more sottish to compare us with Papists for our preferring and calling the Light within as that which only makes the outward dispensation of the Gospel profitable and for our saying that the Spirit is both our Teacher and our Copy according to which if we walk we may profit without going forth for a Copy seeing it is known none to be more Enemies to these Doctrines than Papists And if we deny the Scripture to be the principal and compleat Rule of Faith that proves us no ways to agree with Papists except we all agreed with them concerning what is the Rule of Faith wherein we differ wider from Papists than our Opposers Therefore that sentence of Tertullian viz. That Christ is always Crucified betwixt two Thieves is impertinently objected by W M. against us and if the Lord will it may in due time be made appear to publick view that it far better suits our Adversaries He looks upon it as a great Absurdity page 51. To deny the more sure Word of Prophecy The more sure Word of Prophecy is not the Scripture but the Spirit mentioned 2 Pet. 1.19 to be the Scripture alledging I should have confuted the Apostle who expounds it so vers 20. But before he had been so peremptory in his Conclusion he should have first proved that the Apostle mentions these words by way of Exposition to the former Seeing he thinks himself so secure here why did he omit to answer that part of page 31. of mine where I told him That seeing the Scriptures have all their Sureness from the Spirit they cannot be more sure than it For to say that Scripture is more sure as to us being a standing Record than a Transient Voice from Heaven which
thoughts of Protestant Ministers who have given such proofs of their Call Answ. He should have told me what these Protestant Ministers are whom he says we impiously censure or by what Rule he or his Brethren would be laying such claim to be Protestant Ministers so as to exclude the Quakers from being such Page 99. Though he quarrel with me for saying That with Papists he pleads for Miracles he is so far from vindicating himself from this Charge Whether Miracles are necessary to prove a true Call that he giveth again new ground for it saying That such as assert an Immediate Call ought to give tokens of it by Miracles c. adding That though John did no Miracles yet his Call was attended with extraordinary things at his Conception and Birth Now this was the very Objection which the Papists made against the first Reformers to whom Luther and Calvin replied That though they had an Immediate Call yet there was no need of Miracles And this Objection of W. M. is no other than that which almost in totidem verbis in as many words was objected to Beza at the Conference of Poizy in France by Claudius Dispensus Doctor of the Sarbone who urged this very Argument of John the Baptist confirming his Call by the Testimony of Malachy c. alledging That they ought to Confirm their Call by Miracles To whom these are Beza his express words Hist. Eccles. of France p. 581. And as to what dispence thou alledgest that extraordinary Vocation is always approved by Miracles or by the Testimony of the Prophets I deny that it is always so verified But if we must come to Miracles do you not think that the Changing of the Life the Fruit which is seen to proceed from this Doctrine in our time by Persons so contemptible and so much persecuted by the greatest of the World are not sufficient Miracles as said the Apostle to the Corinthians that they were the Seals of his Apostleship So the rational Reader may observe that notwithstanding of W. M's so often laying claim to the Protestant Churches and Protestant Ministry and crying out against us as Opposers of them he so directly makes use of Popish Arguments against us and how we defend our selves by no other but the very same Answers the Protestants gave unto the Papists Yea of late W. Rett present Preacher of Dandy in his Book against Papists printed but the last year at Aberdeen Miracles not needful doth plead That Miracles are not needful instancing that John the Baptist did none And so W. M. though he compare us to the Jesuites in his Epistle is so far one with them himself that if his Evasion may be esteemed of worth whereby he seeks to overturn this Example of John when brought by us he will rather furnish the Jesuites with it to fight against his Brother W. Rett or rather borrow it out of their Artillery whereby they fight against Protestants than miss to have a hit at the Quakers May we not truly apply the instance in his Epistle to himself that he is sailing in one Boat with Papists though his face seems to look averse from them Page 100. He saith Whatever inward Call the Elders mentioned Tit. 1.5 Acts 14.23 had yet they had not an Immediate Call The Immediate Call of the Ministry which is by immediate Command and Voice of God without the intervention of men But for this he adds no proof at all nor is there any Inconsistency betwixt being immediately Called by Command from God and afterwards being approved of men or that being Approved and set apart by man excludes having an Immediate Call from God Sect. 1. page 101. He says That Eph. 4.13 is a pregnant and pertinent proof for the Continuance of the Ministry which I never denied But this doth not answer my saying that it is impertinent as to them who deny perfection seeing that place says The Ministry is for Perfection The Ministry is for the perfecting of the Saints Now to this he answers nothing but that it cannot be gathered that this Perfection is on the Earth which is but his own Assertion yea by himself there after overthrown saying That the Ministry is given that we may press after an absolute full Perfection even of degrees for it is folly to press after this if there be no hopes of attaining it He wholly passes by my Objections against their Ministry page 59. especially in that they make not the Grace of God a necessary Qualification to the esse or Being of a Preacher without so much as making any mention of it where I also shew how contrary it is to the order delivered by the Apostles in Scripture Therefore his Conclusion is false to say We cast off such a Ministry seeing he was not able to prove theirs to be such else he would not have wholly past in silence my Reasons shewing it not to be so His thirteenth Head page 102. is concerning the Sabbath or first day of the week's being so The Sabbath as to which I desire the Reader first to take notice that as we believe the Apostles and primitive Christians did meet this day to worship God so we as following their Example do the like and forbear working or using our lawful Occasions upon that day as much as our Adversaries so that the Debate is only Whether there be any inherent Holiness in this Day more than in another Or if there be any positive Command for it from Scripture particularly If the fourth Command bind us to the Observation of it And here W. M. notwithstanding of his great pretences to the Protestant Churches doth wholly disagree from them in this thing who are of our mind as to it the generality of all the Protestants both in Germany France and elsewhere out of this Island do look upon the supposed Morality of the First Day of the Week as altogether Ridiculous which may be seen in Calvin upon the Fourth Command Lib. Inst. 2 c. 8. Sect. 34. where he explains the signification of it as we do viz. Typifying a Spiritual Rest. Typifying a Spiritual Rest wherein leaving our own Works the Spirit of God may work in us He there refutes W. M's Notion as a Jewish Opinion saying Some false Doctors have abused ignorant People with it adding as we do That the Apostle Paul reproves such Superstitions Likewise he plainly asserts That the keeping of the first day is only for Conveniency and to preserve Order in the Church that the Saints might have a fit time set apart to meet together to Worship The keeping of the First Day of the Week why which we also say Hence doth appear the folly of that impertinent story mentioned by him page 105. seeking to infer That we agree with Papists in taking away the fourth Command as they have done the second For by this he might conclude the first and chiefest Reformers guilty of Popery whereas himself agrees with Papists
and then to Pray as is above shewed Sect. page 125. He says Quakerism tends to make Mortification of sin Useless and to me asking Whether Mortification be useless where the end of it which is Perfection is attained He answereth That Perfection is twofold Comparative and Absolute and seeing we are for an Absolute Perfection there is no use for Mortification Answ. There can none come to this Absolute Perfection as he terms it but by Mortification of Sin and even such Perfection attained by Mortification as are so Perfect while on Earth do constantly use Mortification to keep down Sin least it rise again and to resist the Temptations of the Enemy wherewith even such as be Perfect are daily assaulted He alledgeth I Triumph before the Victory in quarrelling him for saying That a sinless Perfection wounds the very Vitals of Religion But his silly Subterfuge in this place may easily be discovered I asked him in my last That seeing he says so Whether the Vitals of Religion consisted in sinning or not sinning Adding That if it consist in sinning they that sin most are most Religious but if it consist in not sinning than to plead for such a thing as attainable hurts not the Vitals of Religion To this he answereth That the Vitals of Religion consist in the means appointed of God Who seeth not this to be a meer Evasion Why did he not give a direct Answer But that he could not without either denying his former Antichristian Expression or else falling into palpable Grosness And whereas he adds That these Means are Repentance Mortification Believing Application of the Blood of Christ Though it be no Answer to my Question I deny not but that Religion consists in these things but I suppose he will not say that they are sinning It is not in the least absurd that one who hath attained to Perfection may practise these Duties Man though he have attained to Perfection cannot too much Repent of his former Wickedness And therefore it is without ground that he alledgeth That I shift and cannot deny but the forbearance of these Duties flow as a Consequence from our Principle Nor is my saying that they who come to Perfection witness the true use of these things any Shift at all though he be pleased to term it so without any proof after his wonted manner according to which he addeth That under the pretence of Perfection we take Men off from the practice of these Duties and so strike at Christianity in the Vitals of it Which though it fall of it self as being a meer Assertion yet the contrary is above abundantly shewn He saith He doth not contradict himself in inferring a sinless man to be sinful He affirmed only the Quaker's conceitedly sinless men to be sinful who discover much sin in their pride passion bitterness railing accusations adding If such say they have no sin they are but liars and the Truth is not in them Answ. There was no such Addition in his Dialogue as Conceitedly Sinless but absolutely he said Bring me to the Man that is sinless and therefore his Contradiction remains Moreover let him name that Quaker if he can that told him he was Perfectly free from all sin and yet was guilty of those Crimes he speaks of else he can deduce nothing from his own false Supposition Page 127. To prove the Saints Continuance always in Sin he desires to remark that 1 Joh. 18. It is even such who have heard seen and handled of the Word of God The Saints were cleansed from All Vnrighteousness c. Who say If we have no sin we are liars And here indeed is to be observed his detestable Impudence in adding to the Scripture-words citing verse 7. which he repeats thus We who are cleansed from the guilt of sin whereas there is no such word as Guilt in that place but only We are cleansed from all Sin which imports a Cleansing from the Filth Mark these words verse 9. From All unrighteousness now when the Guilt is only taken away and the Filth remaineth as W. M. falsly supposes they could not be said to be cleansed from All Vnrighteousness For it is an improper speech to say W.M. pleads for a Cleansing from the Guilt or Punishment but not from the Filth or Act of Sin We are cleansed from Guilt It is from the Filth we are cleansed and the Guilt is forgiven us Therefore saith the Apostle verse 9. first He is faithful to forgive us and next he adds To cleanse us from all unrighteousness Nor will John's saying If we say we have no sin import John himself to be of that number more than than the Apostle James speaking of the Tongue James 3.9 saying Therewith Curse we Men who are made after the similitude of God will prove James to have been of these Cursers Now in answer to me shewing that that Scripture 1 John 1.8 is Conditional else it would contradict what follows verse 9. Chap. 24. and Chap. 3 9. he returneth no Answer but his own Assertions He saith The 9 th verse speaketh of Forgiveness but it also adds Cleansing as is above observed He saith That 1 John 2.4 is understood of a sincere not absolute keeping of the Commands of God but for this he brings no proof at all He saith That John 3.9 whosoever is born of God sinneth not Is meant of sinning unto death from which the Child of God is secured The reason he gives of this gloss is Because the Apostle Chap. 5. verse 16. speaketh of a Sin unto Death which Sin W. M. supposeth to be that the Apostle means He that 's born of God cannot Commit But to prove this Supposition we have nothing but his own meer Assertion Reader These are the best and strongest Arguments he hath to prove his Doctrines His Seventeenth Head page 128. is to shew his Doctrines not to be acceptable to the Wicked and his Eighteenth Head page 131. is To prove ours to be so But he is so pitifully ridiculous in this matter that such as have the least measure of Vnderstanding and are Unprejudiced cannot but see his Weakness Yet that he may be left altogether without a Cover I shall Answer his Objections and leave the Unbiassed Reader as he desires to judge which Principles in their nature have most tendency to strike at or foster Wickedness To prove that it is not acceptable to the Wicked to hear they must always Sin he says Some are so conceited of their honesty that they cannot be convinced of their Sins And that Mortification of Sin is distastful to them But how he makes this to answer the other is not told us If Hypocrites love not to hear of their sins it doth not therefore follow that pleading for a constant Continuance in Sin is not acceptable to the Wicked Continuance in Sin pleaded for is acceptable to the Wicked they may be the easier induced to acknowledge their Sins that they hear it told them
Strumpet a Whore the Mother of Fornications Babilon c. and all her devout Clergy no better than Baal's Priests filthy Dogs blind Guides Liars Dissemblers c. and all these other Denominations W. M. mentions the Quakers give his Brethren Dare he deny but there are some of his Fraternity guilty of all these Terms And what knoweth he but the Quakers have applied them aright It is manifest enough some of these Terms are too Applicable to them all Blind Guides Persecutors Hirelings Time-servers W. M's supposed pious Ministers such as blind Guides Persecutors It is here Observeable That among all these Denominations he alledges the Quakers give him and his Brethren he hath omitted the two both most frequently used against them by the Quakers and most universally deserved by his Fellow-Priests viz. Hirelings and Time-servers It seems he feared every Reader would have found them Applicable Herein do we find our selves Justified both before God and Good-men that we have named them no otherways than as their Guilt deserved and that we have no enmity nor hatred at any Man's Person nor have desired to harm it Whereas while they plead Forbearance for themselves that we should not speak the Truth plainly to them and of them terming our so doing Railing and Reviling yet they are not ashamed to speak all manner of evil falsly against us Railing at us without a cause And not only so but stirring up so far as they can the Magistrate to cause us to be Beat Imprisoned and Persecuted both in our Bodies Estates and Liberties by offering to banish us out of our Native Countries Yea and Cut us off if they could from the face of the Earth Let the Vnprejudiced Judge who shews forth here most Meekness or most Wrath Postscript WHereas W. M. in his fifth Head concerning the Scriptures and in his twelfth Head page 96. concerning the Ministry alledgeth That these words of the Apostle Paul mentioned by me 1 Cor. 14 30. Ye may all Prophesy one by one are restricted to Prophets c. not for the Common Order of the Church Adding That except we could prove all our Teachers to be Prophets we ought not to lay claim to that Scripture Pastors are called Prophets I would desire him to answer his Brother Samuel Rutherford's Professor of Divinity at St. Andrews so called who in his Book intituled The due Right of Presbytery page 466 467. Eight Arguments wherein he hath proved it to be of Pastors c. not of Extraordinary Prophets and thereby hath saved me that labour This coming to my hands after the other was committed to the Press was the Cause of its not being inserted in the due place A Seasonable Warning and Serious Exhortation to and Expostulation with the Inhabitants of Aberdeen concerning this present Dispensation and Day of God's living Visitation towards them GReat Unutterably great O ye Inhabitants is the Love of God which flows in my heart towards you and in bowels of unspeakable Compassion am I opened am I enlarged unto you in the sight and sense of your Conditions which the Lord hath Discovered and Revealed unto me O that your Eyes were opened that ye might see and behold this Day of the Lord and that your Ears were unstopped to hear his voice that crieth aloud and calleth One and All of you to REPENTANCE and that your hearts were softened and inclined to discern and perceive this blessed hour of his present Visitation which is come unto you He hath lifted up a Standard in the midst of you and among your Brethren He hath called already a Remnant and inrolled them under his Banner and he is calling ALL to come he hath not left one without a Witness Blessed are they that Receive him and Hear him in this Day of his Appearance He hath sent forth and is daily sending forth his Servants and Messengers to invite you to Come and Partake with him of the Supper of the Feast which he hath prepared And among many others whom at sundry times he hath caused to sound forth his Testimony I also have in the Name and Power and Authority of God proclaimed his Everlasting Gospel among you and preached and held forth the glad Tidings of this glorious Dispensation which is Christ manifesting and revealing himself in and by his Light and Spirit in the hearts of all men To lead them out of all Vnrighteousness and Filthiness both of Flesh and Spirit unto all Righteousness Truth Holiness Peace and Joy in the Holy Ghost But because many of you have despised this Day and as ye have made merry over God's Witness in your hearts not liking there to entertain him in his meek lowly yet lovely Appearance so have ye despised mocked and rejected that which testifieth to this Witness without you Therefore was I commanded of the Lord God to pass through your Streets covered with Sack-cloth and Ashes calling you to REPENTANCE that ye might yet more be awakened and Alarum'd to take notice of the Lord's Voice unto you and not to despise these things which belong to your peace while your Day lasteth least hereafter they be hid from your eyes And the Command of the Lord concerning this thing came unto me that very Morning as I awakened and the Burden thereof was very Great yea seemed almost insupportable unto me for such a thing until that very moment had never entered me before not in the most remote Consideration And some whom I called to declare to them this thing can bear witness how great was the Agony of my Spirit how I besought the Lord with tears that this Cup might pass away from me Yea how the Pillars of my Tabernacle were shaken and how exceedingly my bones trembled until I freely gave up unto the Lord 's Will. And this was the end and tendency of my Testimony to call you to Repentance by this signal and singular Step which I as to my own Will and Inclination was as unwilling to be found in as the worst and the wickedest of you can be averse from receiving or laying it to heart Let all and every one of you in whom there is yet alive the least regard to God or his fear Consider and Weigh this matter in the presence of God and by the Spirit of Jesus Christ in your hearts which makes all things manifest Search and Examine every one his own Soul how far this Warning and Voice of the Lord is applicable unto them and how great need they have to be truly humbled in their Spirits Returning to the Lord in their inward parts with such true and unfeigned Repentance as answers to the outward Cloathing of Sack-cloth and being Covered with Ashes And in the Fear and Name of the Lord I charge all upon this occasion to beware of a slight frothy jearing mocking Spirit for though such may be permitted to Insult for a season yet God will turn their laughter into howling and will laugh when their calamity cometh and such
are seen to be in one Spirit with those who spat in the face of the LORD JESVS and buffeting him bid him prophesie who smote him Therefore consider O ye Inhabitants and be serious standing in fear Where are ye who are called Christians Among whom it is become a Wonder A Stone of Stumbling or Matter of Mockery or a Ground of Reproach for one in the Name of the LORD to invite you to Repentance in Sack-cloth and Ashes Would not the Heathen condemn you in this thing And will not Ninive stand up in judgment against you How is it that ye that are called Christians can willingly give room to every idle Mountebank and can suffer your minds to be drawn out to behold these sinful Divertisments which indeed divert the Mind from the serious sense of God's fear The People can be gathered there and neither the Magistrates complain of Tumult nor yet Preachers nor Professors cry out against it as Delusion or Madness O my Friends consider Can there be any more strongly Deluded than for People daily to Acknowledge and Confess they are Sinners and sinning in words and to startle at that which did so lively Represent unto them what they own to be their Condition Were it in good Earnest or were it from a true sense of your Sins that ye so frequently seem to acknowledge them ye would not despise nor overlook that which calleth you to Repentance for it How is it that you can so confidently Array your selves in all manner of gaudy and superfluous Apparel and exceed in lustful pouderings and perfumes and yet are ashamed and amazed at Sack-cloth and Ashes which according to your own acknowledgment is so sutable to your states Is not this to glory in your shame and to be ashamed of that which ought to be and would be your greatest glory to wit true and unfeigned Repentance I shall add that which upon this occasion I declared unto you I was for a Sign from the Lord unto you I desire ye may not be among those that wonder and perish but rather Repent and be Saved And this is my Testimony unto you whether you will hear or forbear I have peace with my God in what I have done and am satisfied that his Requirings I have answered in this thing I have not sought yours but you I have not coveted your gold or silver or any thing else nor do I retain or entertain the least Hatred Grudge or Evil Will towards any within or without your Gates but continue in pure and unfeigned Love towards all and every one of you even those who do most despise or reject me and my Testimony being ready to bless those that curse and to do good to those that despitefully use me and to be spent in the will of the Lord for your sakes that your Souls may be saved and God over all may be glorified For which I travel and cry before the Throne of Grace as becometh This came before me to signifie unto you by Writing at Urie the 12 th of the first Month 1672. A Servant of the Lord Jesus Christ ROBERT BARCLAY After this Paper was committed to the Press some Queries concerning this Matter were sent to a Friend in Aberdeen by One who in the Inscription styles himself a Sober Inquirer which Mask he quickly pulled off either for want of Wit or from too much Malice against the Truth by spreading these Queries at the same time among several Hands which no truly Sober Inquirer would have done until he had first received or been refused Satisfaction from him to whom he particularly directed them In order therefore to dispel such Cloudy Mists as the Enemy seeks to raise for darkning the Day of God's Appearance through his Children These Answers are judged fit to be here anexed The Premisses and Queries following upon them being all one on the matter the first being Positions in general and the other the particular Application of them hereto they need not different Answers both of them are herein comprehended and implied as any that will be at the pains to look after the Queries and Compare them may Observe To the first is therefore Answered 1. R. B. denies his Message to have proceeded from any Light or Illumination in him as a man but from the Immediate Testimony of the Spirit of God in his heart A Manifestation of which Spirit is given to every man to profit withal according to the plain Testimony of the Scriptures 1 Cor. 12.7 1 John 2.20 27. Hebr. 8.10 11 12. The which Spirit and Anointing teaches all the Saints under the New Covenant whereunto an Audible voice is not required For this is said to be within them and not without them Nor can it be proved that God spake always to the Prophets by an Audible Voice or that such a thing is requisite to every true Revelation received from the Spirit else none could be truly certain that the Scriptures came from the Spirit of God until they received an Audible Voice by the outward Ear confirming them of it nor could any have the Assurance of Salvation without the same both which the generality of Protestants hold needful to Believers and Calv. Inst. lib. 1. cap. 7. sect 4. cap. 8 sect 1. lib. 3. cap. 1. sect 4. cap. 3. sect 39. That by the inward secret Testimony of the Spirit without an Audible Voice Nor was John Huss his Prophecy of Luther or George Wishart's of the Cardinal's Death alledged to have proceeded from an outward audible voice and yet proved both True As likewise several others of latter years which might be mentioned 2. A Message thus delivered from the Testimony of the Spirit of God in the heart reaches to the Manifestation of the same Spirit in the hearts of those to whom it is delivered if they wilfully do not resist and shut it out Thus the Ninivites were reached at the Call of Jonah and those who heard Peter were pricked in their hearts yet neither the one or the other had such an immediate particular Call as Jonah and Peter had but the Testimony of the Spirit through these two touched reached and raised that of God in their hearts and made it applicable unto them Yet those that despise this Light and Manifestation of God in themselves may come to jeer and mock at a Message proceeding from it through another even as the Scribes and Pharisees did at Christ and therefore were worthy of Condemnation and judged by the Heathen such as Tyre and Sidon and Ninive Even as it is with those of the same Spirit at this day who while they cry up the Writings of the Prophets and other Scriptures as did the Pharisees are despising Prophesying or the teaching or leadings of the Spirit which the Apostle declared to be the nature of the New Covenant-Dispensation and therefore no wonder if according to the Scripture Prov. 28.18 Where there is no Vision the People perish 3. The Assisters to this Action having
as ought can be alledged for the former But what is the Bread then wherewith the Saints are to be nourished A. Then Jesus said unto them Verily verily I say unto you Moses gave you not that Bread from Heaven but my Father giveth you the True Bread from Heaven for the Bread of God is he which comes down from Heaven and giveth Life unto the World Then said they unto him Lord evermore give us this Bread And Jesus said unto them I am the Bread of Life he that cometh to me shall never Hunger and he that believeth on me shall never Thirst. I am that Bread of Life Your Fathers did eat Manna in the Wilderness and are Dead This is the Bread which cometh down from Heaven that a man may eat thereof and not die I am the Living Bread which came down from Heaven If any man eat of this Bread he shall live for ever and the Bread that I will give him is my Flesh which I will give for the Life of the World Joh. 6.32 33 34 35 48 49 50 51 52 53 54 55 56 57 58. The Jews therefore strove amongst themselves saying How can this man give us his Flesh to eat Then Jesus said unto them Verily verily I say unto you Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath Eternal Life and I will raise him up at the last Day For my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me This is that Bread which came down from Heaven not as your Fathers did eat Manna and are dead He that eateth of this Bread shall live for ever CHAP. XII Concerning the Life of a Christian in general what and how it ought to be in this World Question WHat is the True RELIGION Religion Answer Pure Religion and Undefiled is this To visit the Fatherless and the Widow in their Affliction James 1 2â— and to keep himself unspotted from the World Q. What is required of man A. He hath shewed thee O man what is good Mich. 6.8 and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God * Isa. 66.2 But to this man will I look even to him that is pure and of a contrite Spirit and trembles at my Word Q. Doth God then require People to be Quakers to tremble at his Word Trembling was there any such among the Saints of old A. Then were assembled unto every one that Trembled at the Words of the God of Israel Ezra 9.4 Now therefore let us make a Covenant with our God 10.3 to put away all the Wives and such as are born of them according to the Counsel of my Lord and of those that Tremble at the Commandment of our God Q. It seems Ezra loved well and had a high Esteem of Quakers since he would have their Counsel followed Quakers of old Do any other of the Prophets point out Quakers or Tremblers as God's People A. Hear the Word of the Lord ye that Tremble at his Word Your Brethren Isa. 66.5 that hated you that cast you out for my Name 's sake said Let the Lord be glorified but he shall appear to your Joy and they shall be ashamed And it shall be to me a Name of Joy a Praise and an Honour before all the Nations of the Earth Jer. 33.9 which shall hear all the good that I do unto them and they shall Fear and Tremble for all the Goodness and for all the Prosperity that I procure unto it Q. The Prophets promise good Things there to Quakers what becometh of those that Tremble not and are not such Jer. 5.21 22. A. Hear now this O foolish People and without Vnderstanding which have Eyes and see not which have Ears and Hear not fear ye not me saith the Lord will ye not Tremble at my Presence c. Q. God's Children Q. Are then all God's Children Quakers and are we commanded to quake or tremble in order to our Salvation both under the Law and now under the Gospel A. Serve the Lord with Fear and rejoice with Trembling I make a Decree Psal. 2.11 that in every Dominion of my Kingdom Men Fear and Tremble before the God of Daniel Dan. 6.26 for he is the Living God and steadfast for ever Work out your own Salvation with Fear and Trembling Phil. 2.12 Commandments Q. What be the Chief Commandments A. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandment Matth. 22.37 38 39 40. And the second is like unto it Thou shalt love thy Neighbour as thy self On these two Commandments hang all the Law and Prophets Q. What ought a Christian to seek after in the first Place Matth. 6.32 A. Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Behaviour Q. How ought Christians to behave themselves in this World A. But this I say Brethren the Time is short It remaineth That both they that have Wives 1 Cor. 7.29 30 31. be as though they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they Possessed not and they that use this World as not abusing it for the Fashion of this World passeth away Q. What saith the Apostle Paul further as that which is fit for Christian Men and Women to be found in A. I will therefore that Men Pray every where lifting up holy Hands without Wrath and Doubting In like Manner also 1 Tim. 2.8 9 10. that Women adorn themselves in modest Apparel with shamefac'dness and Sobriety not with broidered Hair or Gold or Pearls or costly Array but which becometh Women professing Godliness with good Works Q. I observe Apparel the Apostle is much against the Vanity and Superfluity of Cloths among Christians what saith Peter to this A. Whose Adorning 1 Pet. 3.3 4. let it not be that outward Adorning of Plaiting the Hair of wearing of Gold or of putting on of Apparel But let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek quiet Spirit which is in the Sight of God of great Price Q. The Apostle is very plain there but what saith the Scriptures Respect of Persons as to Respect of Persons among Christians A. My Brethren have not the Faith of our Lord Jesus Christ the Lord of Glory with Respect of Persons James 2.1 2 3
for Examples sake whereby as ex ungue leonem he may judge of most of all the rest if he will be at the pains narrowly to look over and Examine them I shall begin with the first Chapter Sect. 1. where they assert two things First That God has committed his Will now wholly to Writing Secondly That the former Ways of God's revealing his Will as by Immediate Revelation are now ceased The Scriptures they bring to prove are first Prov. 22.19 20 21. Verse 19. Their pretended Proofs for the Written Word That thy Trust may be in the Lord I have made known to thee this day even to thee Verse 20. Have not I Written to thee Excellent Things in Counsels and Knowledge Verse 21. That I might make thee know the Certainty of the Words of Truth that thou mightest answer the Words of Truth to them that send unto thee Luke 1.3 4. Verse 3. It seemed good to me also having had perfect Vnderstanding of all things from the very first to Write unto thee in Order most excellent Theophilus that thou mightest know the Certainty of these things wherein thou hast been Instructed Rom. 15.4 For whatsoever things were Written afore-time were Written for our Learning that we through Patience and Comfort of the Scriptures might have Hope Matth. 4.4 7 10. But he answered and said It is Written Man shall not live by Bread alone but by every Word that proceedeth out of the Mouth of God Vers. 7. Jesus said unto him It is Written again Thou shalt not tempt the Lord thy God Vers. 10. Then saith Jesus unto him Get thee hence Satan for it is Written Thou shalt worship the Lord thy God and him only shalt thou serve Isa. 8.19 20. Verse 19. And when they shall say unto you Seek unto them that have Familiar Spirits and unto Wizzards that peep and that mutter Should not a People seek unto their God for the Living to the Dead Verse 20. To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them But is it not Matter of Admiration that Men should be so beside themselves as to imagine these Testimonies do in the least prove their Assertion or that others that do not take things meerly upon Trust would be so foolish as to believe them For though God made known and Wrote excellent things to Solomon Though Luke Wrote unto Theophilus an Account of divers Transactions of Christ's outward abode Many things were never Written for many were never Written John 21. verse last and 20.30 And there are also many other things which Jesus did the which if they should be Written every one I suppose that even the World it self could not contain the Books that should be Written And many other things truly did Jesus in the Presence of his Disciples which are not Written in this Book Though Christ made use of divers Scriptures against Satan and that Isaiah directed People to the Law and to the Testimony Who will be so mad as to say It naturally follows from thence that God has now committed his Will wholly to Writing Such a Consequence is no more deducible from these Scriptures than if I should Argue thus The Divines of Westminster have asserted many things without Ground therefore they had Ground for nothing they said Nay it follows not by far so naturally seeing after the Writing of all these Passages by them cited according to their own Judgment there were divers Scriptures written so that it had been false for them to assert That God had then committed his Counsel wholly to Writing which indeed was not true So it is most Irrational and Unwarrantable for any to draw such a strange and strained Consequence from their words For the Second That the former Ways are now Ceased they alledge 2 Tim. 3.15 where Paul writes to Timothy saying That from a Child he Timothy hath known the Holy Scriptures Pretended Proofs for Scripture Revelations only which were able to make him wise unto Salvation through Faith which is in Christ Jesus And Hebr. 1.1 2. God who at sundry Times and in divers Manners spake in times past unto the Fathers by the Prophets hath in these last Days spoken unto us by his Son whom also he hath appointed Heir of all things by whom also he made the Worlds And 2 Pet. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark Place until the Day dawn and the Day-Star arise in your Hearts Which prove the Matter as little as the former If Paul had intended by that to Timothy what those Divines would have would not they have made the Apostle speak a manifest Vntruth seeing they themselves acknowledge that John's Revelation was Written long after so that these former Ways were not then ceased As for that of Peter John's Revelation when written it is to beg the thing in Question To say It is intended of the Scripture and though it were it proves not the Case at all That of the Hebrews is so far from asserting the Matter they would have it that it may be very aptly brought to prove the quite contrary For God indeed speaks to us now by his Son but to infer from thence That the Son speaks only by the Scriptures is Erroneous That the Son speaks only to us by the Scriptures remains yet unproved And for the Apostle to have Asserted it had been false seeing the Revelations which he and others afterwards had were inward and so such were not Ceased And if we may trust the same Apostle better than these Men he tells us that so soon as Christ was Revealed in him he went straight and obeyed And the same Apostle tells us that Except Christ be in us we are Reprobates Sure he is not dumb in us seeing he says He will dwell in us and walk in us and be with us to the End of the World And John tells us that the Inward Anointing is to teach us all things so that we need not as to any absolute Necessity any Man to teach us how then is this ceased seeing God speaks to us by Christ and Christ must be in us Surely these Men have not herein followed the Rule of the Scriptures but rather endeavoured most grosly to wrest them and make of them a Nose of Wax notwithstanding their Pretences as to the contrary in their sixth Section where they say All things necessary are either expresly set down or by good and necessary Consequences may be deduced Now that these two former Assertions are not expresly set down they will not deny whether they follow by sound Consequence any understanding Man may judge by what is above observed There are divers other things in the same Chapter which will not abide the Test for which the Scripture-Proofs alledged by them are most ridiculous which for Brevity's sake I have
also appear to the Unbiassed Reader Advertisement to the Reader NOTE Reader That I have here throughout made use of the last Common Translation of the Bible And if I would have made use of the Hebrew and Greek I could have produced divers other very clear Scriptures which in the Common Translation are corrupted and perverted But I choosed rather to do thus that our Opposers might see I took no Advantage that way and also that all that can but read may find the places Cited in their own Bibles THE ANARCHY OF THE RANTERS AND OTHER LIBERTINES THE HIERARCHY OF THE ROMANISTS AND OTHER Pretended CHURCHES equally Refused and Refuted in a Two-fold APOLOGY for the Church and People of God called in Derision QUAKERS WHEREIN They are Vindicated from those that Accuse them of Disorder and Confusion on the one hand and from such as Calumniate them with Tyranny and IMPOSITION on the other shewing that as the True and Pure Principles of the Gospel are Restored by their Testimony so is also the Ancient Apostolick ORDER of the Church of Christ Re-established among them and setled upon its Right Basis and Foundation By ROBERT BARCLAY PHIL. 2.3 Let nothing be done through Strife or Vain-glory but in Lowliness of Mind let each esteem another Better than themselves HEBR. 13.7 Remember them that have the Rule over you who spoke unto you the Word of God whose Faith follow LONDON Printed for Thomas Northcott in George-Yard in Lumbard-Street 1691. THE PREFACE TO THE READER SVCH is the Malignity of Man's Nature in his fallen State and so averse is he from walking in the Straight and Even Path of TRVTH that at every turn he is inclinable to lean either to the Right Hand or to the Left yea such as by the Work of God's Grace in their Hearts and powerful Operation of his Spirit have obtained an Entrance in this Way are daily Molested and set upon on all Hands some striving to draw them the one way some the other And if through the Power of God they be kept faithful and stable then are they Calumniated on both sides each Likening or Comparing them to the Worst of their Enemies Those that are acquainted with the Holy Scriptures may observe this to have been the Lot of the Saints in all Ages but especially those whose place it hath been to Reform and Restore the Ruins of the House of God when decayed or any considerable time have been liable to such Censures hence those that set about Repairing of the Walls of Jerusalem were necessitated to Work with the one Hand and Defend with the other Christ is accused of the Jews as a Samaritan and by the Samaritans quarrelled for being a Jew The Apostle Paul is whipped and imprisoned by the Gentiles and upbraided with being a Jew and teaching their Customs the same Paul is haled and ready to be killed by the Jews for breaking the Law and defiling the Temple with the Gentiles The like hath also befallen these faithful Witnesses and Messengers whom God has raised up in this day to witness for his Truth which hath long been in a great Measure Hid but now is again Revealed and many brought to be Witnesses of it who thereby are come to Walk in the Light of the Lord. This People thus gathered have not wanted those Trials that usually accompany the Church of Christ both on the right hand and on the left each Characterizing them in such Terms as they have judged would prove most to their Disadvantage From whence as the Testimony of the false Witnesses against their Lord did not agree neither do these against us some will have us to be Foolish Mad Creatures others to be deep subtil Polititians * John Owen charges us with so much Ignorance that though he writes against us in Latin he fears we will not understand it And Thomas Danson about the same time accuses us of being Jesuites sent from abroad under this Vizzard some to be Illiterate Ignorant Fellows others to be Learned Cunning Jesuites under a meer Vizzard divers Professors will have us to be only Pensioners of the Pope undoubtedly Papists but the Papists abhor us as Hereticks Sometimes we are a Disorderly Confused Rabble leaving every one to do as they list against all Good Order and Government at other times we are so much for Order as we admit not men to exercise the Liberty of their own Judgments Thus are our Reputations tossed by the Envy of our Adversaries which yet cannot but have this Effect upon sober-minded People as to see what MALICE works against us and how these men by their Contradictory Assertions concerning us save us the Pains while they Refute one another True it is we have laboured to Walk amidst these Extremities and upon our appearing for the Truth we have found things good in themselves abused upon both hands for such hath always been the Work of an Apostacy to keep up the Shadow of certain Truths that there-through they might shelter other Evils Thus the Jews made use of the Law and the Prophets to vindicate their Abuses yea and to Crucifie Christ And how much many Christians abuse the Scriptures and the Traditions of the Apostles to uphold Things quite Contrary to it will in the general be readily acknowledged by most But to descend more particularly There be Two Things especially both of which in their Primitive Use were appointed and did very much contribute towards the Edification of the Church The one is The Power and Authority which the Apostles had given them of Christ for the Gathering Building up and Governing of his Church by Vertue of which Power and Authority they also wrote the Holy Scriptures The other is That Priviledge given to every Christian under the Gospel to be led and guided by the Spirit of Christ and to be taught thereof in all things Now both these in the Primitive Church wrought effectually towards the same End of Edification and did as in their Nature they may and in their Use they ought to do in a good Harmony very well Consist together but by the Workings of Satan and Perversness of Men they are made to fight against and destroy one another For on the one hand the Authority and Power that resided in the Apostles while it is annexed and entailed to an Outward Ordination and Succession of Teachers is made use of to cloak and cover all manner of Abuses even the height of Idolatry and Superstition For by Virtue of this Succession these Men claiming the like Infallibility that was in the Apostles though they be Strangers to any inward Work or Manifestation of the Spirit in their Hearts will needs oblige all others to acquiesce and agree to their Conclusions however different from or contrary to the Truths of the Gospel and yet for any to call such Conclusions in Question or Examine them is no less than a Hainous Heresy deserving Death c. Or while the Revelation of God's Mind is
so as ye have us for an Ensample And 4.9 Those Things which ye have both learned and received and heard and seen in me Do and the God of Peace shall be with you Col. 2.5 For though I be absent in the Flesh yet am I with you in the Spirit joying and beholding your Order and the Stedfastness of your Faith in Christ. 1 Thess. 5.12 And we beseech you Brethren to know them which Labour among you and are over you in the Lord and admonish you Verse 13. And to Esteem them very highly in Love for their Work 's Sake and be at Peace among your selves Verse 14. Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all Men. 2 Thess. 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle 2 Cor. 10.8 For though I should boast somewhat more of our Authority which the Lord hath given us for Edification and not for your Destruction I should not be ashamed Now though the Papists greatly abuse this place as if hereby they could justifie that Mass of Superstition which they have heaped together yet except we will deny the plain Scripture we must needs believe there lay an Obligation upon the Thessalonians to observe and hold these Appointments and no Doubt needful Institutions which by the Apostles were recommended unto them and yet who will say that they ought or were thereby Commanded to do any thing contrary to that which the Grace of God in their Hearts moved them to 2 Thess. 3.4 And we have Confidence in the Lord touching you that ye both do and will do the Things which we Command you Verse 6. Now we Command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us What more positive than this The Authority of the Church no Imposition and yet the Apostle was not here any Imposer And yet further Verse 14. And if any Man Obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed Thus Hebr. 13.7 Remember them which have the Rule over you who have spoken unto you the Word of God whose Faith follow considering the End of their Conversation Verse 17. Obey them that have the Rule over you and submit your selves for they watch for your Souls as they that must give Account that they may do it with Joy and not with Grief for that is unprofitable for you Jude 8. Likewise also these filthy Dreamers defile the Flesh despise Dominion and speak Evil of Dignities I might at length enlarge if needful upon these Passages any of which is sufficient to prove the Matter in Hand but that what is said may satisfie such as are not wilfully blind and obstinate For there can be nothing more plain from these Testimonies The Primitive Christians Order practised in the Church than that the Ancient Apostles and Primitive Christians practised Order and Government in the Church that some did Appoint and Ordain certain Things Condemn and Approve certain Practices as well as Doctrines by the Spirit of God That there lay an Obligation in Point of Duty upon others to obey and submit That this was no Encroachment nor Imposition upon their Christian Liberty nor any ways contradictory to their being inwardly and immediately led by the Spirit of God in their Hearts And lastly That such as are in the true Feeling and Sense will find it their places to Obey and be one with the Church of Christ in such like Cases And that it 's such as have lost their Sense and Feeling of the Life of the Body that Dissent and are disobedient under the false Pretence of Liberty So that thus it is sufficiently proved what I undertook in this place Thirdly I judge there will need no great Arguments to prove the People of God may and do well to Exercise the like Government upon Reason III the very like Occasion For even Reason may teach us that what proved good and wholsome Cures to the Distemper of the Church in former Ages will not now the very like Distempers falling in prove hurtful and poisonable especially if We have the Testimony of the same Spirit in our Hearts not only allowing us but commanding us so to do Distempers of the Church require a Cure now as of old It is manifest though we are sorry for it that the same Occasions now fall in we find that there are that have eaten and drunken with us at the Table of the Lord and have been Sharers of the same spiritual Joy and Consolation that afterwards fall away We find to our great Grief that some walk disorderly and some are puffed up and strive to sow Division labouring to stumble the weak and to cause Offences in the Church of Christ What then is more suitable and more Christian than to follow the Foot-steps of the Flock and to labour and travel for the good of the Church and for the removing all that is hurtful even as the holy Apostles who walked with Jesus did before us If there be such as walk disorderly now must not they be admonished rebuked and withdrawn from as well as of Old Or is such to be the Condition of the Church in these latter Times that all Iniquity must go unreproved Must it be Heresy or Oppression to watch over one another in Love To take Care for the Poor To see that there be no Corrupt no Defiled Members of the Body and carefully and Christianly deal with them for Restoring them if possible and for withdrawing from them if incurable I am perswaded that there are none that look upon the Commands of Christ and his Apostles the Practice and Experience of the primitive Church and Saints as a sufficient Precedent to authorize a Practice now that will deny the Lawfulness or Vsefulness hereof but must needs acknowledge the Necessity of it But if it be Objected as some have done Do not you deny Objection that the Scripture is the adequate Rule of Faith and Manners and that the Commands or Practices of the Scripture are not a sufficient Warrant for you now to do any thing without you be again Authorized and led unto it by the same Spirit and upon that Score do you not forbear some things both Practised and Commanded by the primitive Church and Saints Well I hope I have not any thing weakned this Objection but presented it in its full Vigour and Strength to which I shall clearly and distinctly answer thus Times alter the Vsefulness of things Commanded First Seasons and Times do not alter the Nature and Substance of Things in themselves though it may cause Things to alter as to the Vsefulness or not Vsefulness of them Secondly Things commanded and practised at certain Times and Seasons fall of
being Matter of Principles received and believed it is not my Work here to debate them only since they are received and owned as such for which we can and have given our sufficient Reasons elsewhere as for our other Principles we ought to care how any by walking otherwise bring Reproach upon us Yet not to pass them wholly by as to the First Besides the Testimony of the Spirit of God in our Hearts which is the Original Ground of our Faith in all things we have the Testimony of the Apostle Paul 2 Cor. 6.14 Be ye not unequally yoked together c. Now if any should think it were much from this Scripture to plead it absolutely unlawful in any Case to join in Marriage with any however otherwise Sober because of their not being one with us in all Things I shall speak my Judgment To me it appears so and to many more who have obtained Mercy and we think we have the Spirit of God But whether it be lawful or not I can say positively It is not Expedient neither doth it Edify and as that which is of dangerous Consequence doth give justly Offence to the Church of Christ and therefore no true tender Heart will prefer his private Love to the Good and Interest of the whole Body As for the Second Test. 2. Against the Priests Vsurpations In that we deny the Priests their Assumed Authority and Power to Marry it is that which in no wise we can Refile from nor can we own any in the doing of it it being a part of our Testimony against the Vsurpations of that Generation who never yet that I ever heard of could produce any Scripture-proof or Example for it And seeing none can pretend Conscience in the Matter for they themselves confess that it is no part of the Essence of Marriage if any pretending to be among us should through Fear Interest or Prejudice to the Truth come under and bow to that Image have we not Reason to deny such Slavish and Ignoble Spirits as mind not Truth and its Testimony Lastly Seeing if any walking with us Test. 3. Against forbidden Degrees of Consanguinity and Pre-engagements c. or going under the same Name should hastily or disorderly go together either being within the Degrees of Consanguinity which the Law of God forbids or that either Party should have been formerly under any Tye or Obligation to others or any other vast Disproportion which might bring a just Reflection upon us from our Opposers Can any blame us for taking Care to prevent these Evils by appointing that such as so design make known their Intentions to these Churches or Assemblies where they are most known that if any know just Cause of Hinderance it may be mentioned and a Timous Let put to the Hurt either by stopping it if they can be brought to Condescend or by refusing to be Witnesses and Concurrers with them in it if they will not For we take not upon us to hinder any to Marry otherwise than by Advice or Disconcerning our selves neither do we judge that such as do Marry contrary to our Mind that therefore their Marriage is null and void in it self or may be Dissolved afterwards Nay All our medling is in a holy Care for the Truth For if the Thing be Right all that we do is to be Witnesses and if otherwise that we may say for our Vindication to such as may upbraid us therewith that we Advised otherwise and did no ways Concur in the Matter that so they may bear their own Burden and the Truth and People of God be cleared Now I am confident What kind of Persons cannot bear the good Order of Truth that our Way herein is so answerable to Reason and Christianity that none will blame us therefore except either such whose Irregular and Impatient Lusts cannot suffer a Serious and Christian Examination and an advised and moderate Procedure or such who watching for Evil against us are sorry we should proceed so Orderly and would rather we should suffer all manner of Irregularities and Abominations that they might have the more to say against us But the Solid and Real Reasons we have for our Way herein will sufficiently plead for us in the Hearts of all Sober Men and moreover the Testimony of God's Spirit in our Hearts doth abundantly Confirm us both against the Folly of the one and the Envy of the other Fourthly There being nothing more needful than to preserve Men and Women in Righteousness after they are brought into it and also nothing more certain 4. Our Care for Restoring or Separating Offenders than that the great Enemy of Man's Soul seeks daily how he may draw back again and catch those who have in some measure escaped his Snares and known Deliverance from them therefore do we also Meet together that we may receive an Opportunity to understand if any have fallen under his Temptations that we may Restore them again if possible or otherwise Separate them from us Surely if we did not so we might be justly blamed as such among whom it were lawful to Commit any Evil unreproved indeed this were to be guilty of that Libertinism which some have falsly accused us of and which hath been our Care all along as became the People of God to avoid therefore we have sought always to keep the House clean by faithfully Reproving and Removing according to the Nature of the Offence and the Scandal following thereupon private things privately and publick things publickly We desire not to propagate Hurt and defile Peoples Minds with telling them such things as tend not to Edifie yet do we not so Cover over or Smooth over any Wickedness as not to deal roundly with the Persons guilty and causing them to take away the Scandal in their Acknowledgment before all to whose Knowledge it hath come Yet judge we not our selves obliged to tell that in Gath or publish that in the Streets of Askelon which makes the Daughters of the Vncircumcised Rejoice or strengthen Atheists and Ranters in their Obduredness who feed more upon the Failings of the Saints than to Imitate their true Repentance And therefore where we find an Vnfeigning Returning to the Lord we desire not to Remember that which the Lord hath forgotten nor yet to throw Offences in the Way of the Weak that they may stumble upon them And therefore I conclude that our Care as to these Things also is most needful and a part of that Order and Government which the Church of Christ never was nor can be without as doth abundantly appear by divers Scriptures heretofore mentioned SECTION VI. How far this Government doth extend in Matters Spiritual and purely Conscientious THus far I have considered the Order and Government of the Church as it respects Outward things and its Authority in Condemning or Removing such things which in themselves are Evil as being those which none will readily justifie the Necessity of which things is such that
the Body Christ hath called him to and would force him to exercise the same Office he doth though he be not called to it The Breach of Liberty begets Jars and Schisms here is a Breach of Christian Liberty and an Imposing upon it Now all Schisms and Jars fall out in this twofold Respect Either when any Person or Persons assume another or an higher Place in the Body than God will have them to be in and so exercise an Office or go about to perform that which they ought not to do or when as any truly exercising in their Place which God hath given them others rise up and judge them and would draw them from it both of which Cases have been and may be supposed to fall out in the Church of Christ. As 1 Cor. 4.3 4 where some judged Paul wrongously 3 John 9. where one exalting himself above his Place judged whom he ought not We see then what Diversities be most usually in the Church of God consisting in the Difference of the Gift proceeding from the same Spirit and in the divers Places that the several Members have in the same Body for the Edification of it and every one being here in his own Station is standing therein is his Strength and Perfection and to be in another though higher and more eminent would but weaken and hurt him and so in this there ought to be a mutual Forbearance that there may neither be a coveting nor aspiring on the one hand nor yet a despising or condemning on the other Acts of Forbearance in the Primitive Church But besides the Forbearance of this Nature which is most ordinary and universal and for the Exercise whereof there is and will still be a need so long as there is any Gathering or Church of Christ upon the Earth there is a certain Liberty and Forbearance also that is more particular and has a Relation to the Circumstance of Times and Places which will not hold universally whereof we have the Example of the Primitive Church testified by the Scriptures in two or three Particulars The first was in suffering Circumcision to the Jews for a time and not only so but also divers others of the Legal and Ceremonial Purifications and Customs as may appear Acts 21. vers 21 22 23 24 c. The second was in the Observation of certain days Rom. 14.5 And the third In the Abstaining from Meats 1 Cor. 8. throughout Here the Apostle perswades to and recommends a Forbearance because of the Weakness of some for he says not any where nor can it be found in all the Scriptures of the Gospel that these things such Weak ones were exercised in were things indipsensibly necessary or that it had been better for them they had not been under such Scruples providing it had been from a Principle of true Clearness and so of Faith Next again Acts of Forbearance or Condescension under the Law These Acts of Forbearance were done in a Condescension to the Weakness of such upon whom the Ancient and truly deserved in its season Veneration of the Law had such a deep Impression that they could not yet dispense with all its Ceremonies and Customs And to such the Apostle holds forth a twofold Forbearance First A certain Compliance by such Believers as were gathered out from the Jews though they saw over these things 1. To Jews yet it was fit they should Condescend somewhat to their Country-men and Brethren who were Weak Secondly The like Forbearance in the Gentiles 2. To Gentiles not to judge them in these things but we see that it was not allowed for such weak ones to propagate these Scruples or draw others into them and that whenas any of the Churches of the Gentiles who wanted this Occasion would have been exercising this Liberty or pleading for it the Apostle doth down-rightly Condemn it as I shall make appear in all the Three Instances above-mentioned Instances 1 First In that of Circumcision Gal. 5.2 4. 1. Of Circumcision Behold I Paul say unto you that if ye be Circumcised Christ shall profit you nothing Christ is become of none effect unto you Whosoever of you are justified by the Law ye are fallen from Grace Can there be any thing more positive Might not some here have pretended Tenderness of Conscience and have said Though the Decree of the Apostles do dispense with Circumcision in me yet if I find a Scruple in my self and a Desire to it out of Tenderness why should it be an Evil in me to do it more than in the Jews that believe We see there is no room left here for such Reasoning Inst. 2 Secondly As to Observations Gal. 4.9 10 11. Might not they have answered Of Observations of Days What if we Regard a Day to the Lord must we not then Are not these thy own Words We see that did not hold here because in them it was a Returning to the Beggerly Elements Thirdly As to Meats 1 Tim. 4.3 Here we see that is accounted Inst. 3 a Doctrine of Devils Of Meats which in another respect was Christian Forbearance And therefore now and that in the general respect he gives this Reason Vers. 4. For every Creature of God is good and nothing to be refused if it be received with Thanksgiving of them that believe and know the Truth So we see that in these particular things there is great need of Wariness in the Church of Christ for that sometimes Forbearance under a Pretence of Liberty may be more hurtful than down-right Judging I suppose if any should arise and pretend Conscience and claim a Liberty for Circumcision and the Purifications of the Law whether all Christians would not with one Voice Condemn it And so as to Days and Meats how do the Generality of Protestants Judge it Though I deny not but there may and ought to be a mutual Forbearance in the Church of Christ in certain such Cases which may fall in and a Liberty there is in the Lord which breaks not the Peace of the true Church but in such Matters as I observed at large before both the Nature of the things the Spirit they come from and the Occasion from whence and their Consequence and Tendency is to be carefully observed SECTION VII Concerning the Power of Decision SEeing then it may fall out in the Church of Christ that both some may assume another place in the Body than they ought and others may lay claim to a Liberty and pretend Conscience in things they ought not and that without Question the wrong is not to be tolerated but to be testified against however specious its Appearance may be and that it must and ought to be judged The Question will arise Head III. Who is the proper Judge or Judges in whom resideth the Power of Prop. 2 deciding this Controversy And this is that which I undertook in the next Place to Treat of as being the Specifick Difference and Distinguishing
Exercised in the Church in the days of the Apostles were built For I am far from believing that the most Exact Conformity to the Order and Method of the Church in the Apostles days Conformity from the Life or even to what may now be Appointed by the same Spirit without the Inward Life and Vertue go along signifies any thing for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God and therefore that No Act done without Conviction will any ways be profitable to the Doer Yet that hindreth not but that such as forbear to do what by the Testimony of God in his Servants is Commanded to be performed in the Church are Justly to be blamed and be judged therefore in respect that through Disobedience and Vnwatchfulness they have blinded themselves from the sight and knowledge of their Duty For if it should be said No man were to be Condemned for not doing that which he sees not to be his Duty Then no man were to be Condemned who had by Iniquity and Vnwatchfulness brought Hardness and Blindness upon himself The Hardned and blinded see not their Duty for all the Iniquities he commits afterwards And how would this tend to Establish Ranterism the substance of which is to bring their Consciences to that pass as not to be sensible of any Checks Then the Nations are not to be blamed for all their Idolatry Wickedness and Superstition for that they are not sensible of the Evil of it Whereas Truth teaches us to believe that had they been faithful to the small measure of Light in things more obvious it would have further opened and manifested other things The Jews Crucifying Christ ignorantly Then should not the Jews have been Condemned for Crucifying Christ since Peter says They did it Ignorantly And Paul testifies That if they had known they would not have Crucified the Lord of Glory Yea then all those that persecuted and burned the Protestant Martyrs Martyrs Instanced were not to be Judged for it because they suppose they did well in it even according to Christ's Testimony who says That in killing you they shall think they do God good Service Shall men then never be Condemned for doing evil or omitting their duty because they see it not What Absurdity would follow thereupon may easily appear And yet its strange that William Rogers in his Papers should labour so much against this Affirming very positively That nothing ought to be given forth in the Church of Christ but by way of Recommendation and not of Command Wherein he doth either greatly Mistake the matter as affirmed by me or otherways run into a far greater Inconveniency than he is aware For if he mean That no Man of or from himself only or by vertue of any Office or Place he either hath or hath born in the Church of Christ ought to Command any thing to be performed in the Church I freely Agree to it and have Asserted the same in very full and ample Terms But if he will say That no man albeit really moved by the Spirit of God ought to go further than a meer Recommendation It is a most Insolent Limiting of God under a false pretence of liberty and will necessarily Conclude that God hath not power to Command any thing unless Men be content to agree to it For the Controversy is here drawn to a Narrow Compass For he that will allow that God hath power to Command things to be practised in the Church and that those Commands must be Conveyed by Immediate Revelation through some of the Members of the Church and that it may fall out that some of the Members of the Church may through Weakness or Vnwatchfulness not be sensible they must either acknowledge that Such are to be Condemned or say that God hath not power to Command or that there is no such Revelation now-a-days as do the Priests and Truth 's Enemies or that Man is not Condemnable for disobeying God if he believe it not to be his Duty which is as much as to say that Vnbelief is no sin Now let these things be seriously Considered how this is or can be Avoided without granting the things Affirmed by me For what way can the Truth be Asserted the honour and just Authority of God Acknowledged the Necessity of the continuance of Immediate Revelation Affirmed and the Iniquity of Vnbelief not Justified and the just Judgment of God upon the Rebellious and Disobedient Vindicated without Affirming what I have done And if any can do this in words more wary than I have done I shall very readily Agree to it For that things may be proposed to the Church by way of Command and further than a meer Recommendation the whole Current of the Scripture shews not only to the Churches among the Jews where Moses and the Prophets do propose the Will of God to be performed very positively and peremptorily but even under the New Covenant as appears in the Eleventh of the Acts and in many places of Paul's Epistles particularly that on 2 Thess. 3.14 If any man Obey not our word by this Epistle note that man and have no Company with him that he may be ashamed This then being manifest with respect to those Times I would know of W. R. Whether Christ has now lost any of his Authority as he has left off to Rule his Church Immediately by his Spirit and whether so to Affirm be not grosly to Contradict the Antient and Primitive Doctrine of Friends Fifthly Whereas some did suppose that I did make the Difference Expl. V in the end but very small betwixt Decisive Judgment among Friends and among Papists and other Persons because I say Decisive Judgment They place the Decisive Judgment in the plurality of an Assembly made up of their Chief Teachers and Ministers And albeit I Limit it not to that yet I seem to Affirm that it most usually is so conveyed and so the difference only is that they make it always so and I most usually To this I Answer That if in Charity I may suppose this Insinuation comes not from Malice at least it proceeds from great Ignorance of the Popish Principle and it were better for such to be Silent than to Judge of things they do not understand For the Difference here is very great and Fundamental in respect both Papists and others do Affirm That men by vertue of an outward Succession or Vocation may have true Right to sit and give Judgment in such Assemblies Papists pleading Succession c. albeit they be void of true Holiness and have not the Grace of God which they say is no Necessary Qualification to the being of a Minister So that they place the power of Judgment not only in the plurality of Votes absolutely in which we differ from them but also in the Judgment of such as may without any absurdity by their own Principles be supposed to be all
the Promise of Christ to his Disciples Lo I am with you to the end of the World Confirmeth this same thing for this is an Inward Presence and Spiritual as all acknowledge But what relates hereto will again occur I shall deduce the Proof of this Proposition from Two manifest places of Scripture The first is 1 Cor. 2.11 12. What man knoweth the Proof I things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the spirit of the World but the Spirit which is of God that we might know the things which are freely given us of God The Things of God are known by the Spirit of God The Apostle in the verses before speaking of the wonderful things which are prepar'd for the Saints after he hath declared that the Natural man cannot reach them adds That they are Revealed by the Spirit of God vers 9 10. giving this Reason For the Spirit searcheth all things even the deep things of God And then he bringeth in the Comparison in the verses above-mention'd very apt and answerable to our purpose and Doctrine That as the things of a man are only known by the spirit of man so the things of God are only known by the Spirit of God that is that as nothing below the Spirit of man as the spirit of Brutes or any other Creatures can properly reach unto nor comprehend the Things of a man as being of a more noble and higher nature so neither can the spirit of man or the natural man as the Apostle in v. 14. subsumes receive nor discern the things of God or the things that are spiritual as being also of a higher nature which the Apostle himself gives for the Reason saying Neither can he know them because they are spiritually discerned So that the Apostle's words being reduced to an Argument do very well prove the matter under Debate thus If that which appertaineth properly to man cannot be discerned by any lower or baser Principle than the spirit of man then cannot these things that properly relate unto God and Christ be known or discern'd by any lower or baser thing than the Spirit of God and Christ But The First is true therefore also the Second The whole strength of the Argument is contained in the Apostle's words before-mentioned which therefore being Granted I shall proceed to Deduce a Second Argument thus That which is Spiritual can only be known and discerned by the Spirit of God But The Revelation of Jesus Christ and the true and saving Knowledge of him is Spiritual Therefore The Revelation of Jesus Christ and the true and saving Knowledge of him can only be known and discerned by the Spirit of God Proof II The other Scripture is also a saying of the same Apostle 1 Cor. 12.3 No man can say No man can call Jesus Lord c. that Jesus is the Lord but by the Holy Ghost The Scripture which is full of Truth and answereth full well to the Inlightened Understanding of the Spiritual and Real Christian may perhaps prove very strange to the Carnal and pretended follower of Christ by whom perhaps it hath not been so diligently remarked Here the Apostle doth so much require the holy Spirit in the things that relate to a Christian that he positively avers we cannot so much as affirm Jesus to be the Lord without it Spiritual Truths are Lies spoken by Carnal men which insinuates no less than that the Spiritual Truths of the Gospel are as Lies in the mouths of Carnal and Vnspiritual men For though in themselves they be True yet are they not True as to them because not known nor uttered forth in and by that Principle and Spirit that ought to direct the Mind and actuate it in such things they are no better than the Counterfeit Representations of things in a Comedy neither can it be more truly and properly called a Real and True Knowledge of God and Christ than the Actings of Alexander the Great and Julius Caesar c. if now Transacted upon a Stage might be called truly and really Their Doings or the Persons Representing them might be said truly and really to have Conquered Asia and overcome Pompey c. This Knowledge then of Christ which is not by the Revelation of his own Spirit in the heart is no more properly the Knowledge of Christ than the pratling of a Parret Like the pratling of a Parret which has been taught a few words may be said to be the Voice of a man for as that or some other Bird may be taught to sound and utter forth a rational Sentence as it hath Learned it by the outward ear and not from any living Principle of Reason actuating it so just such is that Knowledge of the things of God which the natural and carnal man hath gathered from the words or writings of Spiritual men which are not true to him because conceived in the natural spirit and so brought forth by the wrong Organ and not proceeding from the Spiritual Principle no more than the words of a man acquired by Art and brought forth by the mouth of a Bird not proceeding from a rational principle are True with respect to the Bird that utters them Wherefore from this Scripture I shall further add this Argument If no man can say Jesus is the Lord but by the Holy Ghost then no man can know Jesus to be the Lord but by the Holy Ghost But The First is true Therefore the Second From this Argument there may be another Deduced Concluding in the very Terms of this Assertion thus If no man can know Jesus to be the Lord but by the Holy Ghost then can there be no Certain Knowledge or Revelation of him but by the Spirit But The First is true Therefore the Second Assert III § VII The Third thing Affirmed is That by the Spirit God always Revealed himself to his Children Proved For the making appear the Truth of this Assertion it will be but needful to consider God's Manifesting himself towards and in relation to his Creatures from the Beginning which Resolves it self always herein The First Step of all is Ascribed hereunto by Moses Gen. 1.2 And the Spirit of God moved upon the face of the Waters I think it will not be denied that God's Converse with man all along from Adam to Moses was by the Immediate Manifestation of his Spirit and afterwards through the whole Tract of the Law he spake to his Children no otherways which as it naturally followeth from the Principles above proved That Revelation is by the Spirit of God so it cannot be denied by such as acknowledge the Scriptures of Truth to have been written by the Inspiration of the holy Ghost For these Writings from Moses to Malachy do declare that during all that time God Revealed himself to his Children by his Spirit But if any will Object
harder to understand their Expositions than the Things which they go about to Expound what may We say then cosidering those great Heaps of Commentaries since in Ages yet far more Corrupted § VI. In this respect above-mentioned then we have shewn what Service and Vse the Holy Scriptures as managed in and by the Spirit are of to the Church of God wherefore we do account them a Secondary Rule Moreover because they are commonly acknowledged by all The Scriptures a Secondary Rule to have been written by the Dictates of the Holy spirit and that the Errors which may be supposed by the Injury of times to have slipt-in are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith we do look upon them as the only fit outward Judge of Controversies among Christians and that whatever Doctrine is Contrary unto their Testimony may therefore justly be rejected as False And for our parts we are very willing that all our Doctrines and Practices be Tried by them which we never refused nor ever shall in all Controversies with our Adversaries as the Judge and Test. We shall also be very willing to admit it as a Positive Certain Maxime That whatsoever any do pretending to the Spirit which is Contrary to the Scriptures be accounted and reckoned a Delusion of the Devil For as we never lay claim to the Spirit 's Leadings that we may Cover our selves in any thing that is Evil so we know that as every Evil Contradicts the Scriptures so it doth also the Spirit in the first place from which the Scriptures came and whose Motions can never Contradict one another though they may appear sometimes to be Contradictory to the blind Eye of the natural Man as Paul and James seem to Contradict one another Thus far we have shewn both what we believe and what we believe not concerning the Holy Scriptures hoping we have given them their due place But since they that will needs have them to be the only certain and principal Rule want not some shew of Arguments even from the Scripture it self though it no where call it self so by which they labour to prove their Doctrine I shall briefly lay them down by way of Objections and Answer them before I make an End of this matter Object 1 § VII Their first Objection is usually drawn from Isaiah 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Now this Law Testimony and Word they plead to be the Scriptures To which I Answer That that is to beg the thing in Question and Answ. 1 remains yet Vnproved Nor do I know for what Reason we may not safely Affirm this Law and Word to be Inward But suppose it was Outward it proves not the Case at all for them neither makes it against us For it may be Confessed without any prejudice to our Cause that the Outward Law was more particularly to the Jews a Rule and more principally than to us seeing their Law was Outward and Literal but ours under the New Covenant as hath been already said is expresly Affirmed to be Inward and Spiritual To Try all things by what So that this Scripture is so far from making against us that it makes for us For if the Jews were directed to Try all things by their Law which was without them written in Tables of Stone then if we will have this Advice of the Prophet to reach us we must make it hold Parallel to that Dispensation of the Gospel which we are under So that we are to Try all things in the first place by that Word of Faith which is preached unto us which the Apostle saith is In the heart and by that Law which God hath given us which the Apostle saith also expresly is Written and placed in the Mind Lastly If we look to this place according to the Greek Interpretation of the Septuagint our Adversaries shall have nothing from thence to Carp yea it will favour us much for there it is said That the Law is given us for a help which very well agrees with what is above Asserted Their second Objection is from Joh. 5.39 Search the Scriptures c. Object 2 Here say they we are commanded by Christ himself to search the Scriptures Answ. 1 I Answer First That the Scriptures ought to be Searched we do not at all deny but are very willing to be Tried by them as hath been above declared But the Question is Whether they be the only and principal Rule which this is so far from proving that it proveth the Contrary for Christ Checks them here for too high an Esteem of the Scriptures and neglecting of him that was to be preferr'd before them and to whom they bore Witness as the following words declare For in them ye think ye have Eternal life Search the Scriptures c. and they are they which testify of me and ye will not come unto me that ye may have Life This shews that while they thought they had Eternal Life in the Scriptures they neglected to come unto Christ to have Life of which the Scriptures bore Witness This Answers well to our purpose since our Adversaries now do also Exalt the Scriptures and think to have Life in them which is no more than to look upon them as the only Principal Rule and Way to Life and yet refuse to come unto the Spirit of which they Testify even the inward Spiritual Law which could give them Life So that the Cause of this People's Ignorance and Vnbelief was not their Want of Respect to the Scriptures which though they knew and had a high Esteem of yet Christ testifies in the former verses that they had neither seen the Father nor heard his Voice at any time neither had his Word abiding in them which had they then had then they had believed in the Son Moreover that place may be taken in the Indicative Mood Ye search the Scriptures which Interpretation the Greek word will bear and so Answ. 2 Pasor translateth it which by the Reproof following seemeth also to be the more genuine Interpretation as Cyrillus long ago hath observed § VIII Their Third Objection is from these words Acts 17.11 These were more noble than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so Here say they The Beroeans are commended for Searching the Scriptures Object 3 and making them the Rule I Answer That the Scriptures either are the Principal or Only Rule Answ. 1 will not at all from this follow neither will their searching the Scriptures or being Commended for it infer any such thing for we Recommend and Approve the use of them in that respect as much as any yet will it not follow that we Affirm them to be the Principal and Only Rule Secondly It is to
not neither can be understood of Man's Answ. 1 own Nature which is Corrupt and Fall'n but of that Spiritual Nature which proceedeth from the Seed of God in man as it receiveth a new Visitation of God's Love and is quickened by it By what Nature the Gentiles did do the things of the Law which clearly appears by the following words where he saith These not having a Law i. e. outwardly are a Law unto themselves which shews the Work of the Law written in their hearts These Acts of theirs then are an Effect of the Law written in their hearts but the Scripture declareth that the Writing of the Law in the heart is a part yea and a great part too of the New Covenant-Dispensation and so no Consequence nor part of man's Nature Secondly If this Nature here spoken of could be understood of man's own Nature which he hath as he is a Man then would the Apostle Answ. 2 unavoidably Contradict himself since he elsewhere positively declares That the Natural Man discerneth not the things of God nor can Now I hope the Law of God is among the Things of God especially The Natural Man discerneth not c. as it 's written in the heart The Apostle in Chap. 7. of the same Epistle saith vers 12. That the Law is holy just and good and vers 14. That the Law is Spiritual but he is Carnal Now in what respect is he Carnal be as he stands in the Fall Vnregenerate Now what Inconsistency would here be to say that he is Carnal and yet not so of his own Nature seeing it is from his Nature that he is so denominated We see the Apostle Contra-distinguisheth the Law as Spiritual from Man's Nature as Carnal and Sinful Wherefore as Christ saith There can no Grapes be expected from Thistles nor Figs of Thorns Matth. 7 16. so neither can the fulfilling of the Law which is spiritual holy and just be expected from that Nature which is Corrupt Fall'n and Vnregenerate Whence we Conclude with good Reason that the Nature here spoken of by which the Gentiles are said to have done the Things contained in the Law is not the Common Nature of men but that Spiritual Nature The Gentiles Spiritual Nature in doing the Law that ariseth from the Works of the Righteous and Spiritual Law that 's written in the heart I confess they of the other Extream when they are pressed with this Testimony by the Socinians and Pelagians as well as by us when we use this Scripture to shew them how some of the Heathens by the Light of Christ in their heart come to be saved are very far to seek giving this Answer That there were some Relicks of the Heavenly Image left in Adam by which the Heathens could do some good things Which as it is in it self without proof so it Contradicts their own Assertions elsewhere and gives away their Cause For if these Relicks were of force to enable them to fulfil the righteous Law of God it takes away the necessity of Christ's Coming or at least leaves them a Way to be saved without him unless they will say which is worst of all That thô they really fulfilled the righteous Law of God yet God damned them because of the want of that particular Knowledge while he himself withheld all Means of their Coming to him from them But of this hereafter § III. I might also here use another Argument from these words of the Apostle 1 Cor. 2. where he so positively Excludes the Natural Man from an Vnderstanding in the things of God but because I have spoken of that Scripture in the beginning of the Second Proposition I will here avoid to Repeat what is there mentioned Referring thereunto Yet because the * Socinians exalting the Light of the Natural Man Socinians and others who exalt the Light of the Natural Man or a Natural Light in man do Object against this Scripture I shall Remove it e're I make an end Object They say The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be translated Animal and not Natural else say they it would have been 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 From which they seek to infer That it is only the Animal man and not the Rational that is excluded here from the discerning the things of God Which shift without disputing about the Word is easily Refuted neither is it any wise consistent with the Scope of the place For Answ. 1 First The Animal Life is no other than that which man hath Common with other living Creatures for as he is a meer man he differs no otherwise from beasts than by the Rational Property Now the Apostle deduceth his Argument in the foregoing Verses from this Simile The Animal Man is the same with Natural That as the things of a man cannot be known but by the spirit of a man so the things of God no man knoweth but by the Spirit of God But I hope these men will Confess unto me that the Things of a man are not known by the Animal Spirit only i. e. by that which he hath Common with the Beasts but by the Rational so that it must be the Rational that is here understood Again the Subsumption shews clearly that the Apostle had no such Intent as these mens gloss would make him to have viz. So the things of God knoweth no man but the Spirit of God according to their Judgment he should have said The things of God knoweth no man by his Animal spirit but by his Rational spirit for to say The Spirit of God here spoken of is no other than the Rational Spirit of man would border upon Blasphemy since they are so often contra-distinguished Again going on he saith not that they are rationally but spiritually discerned Answ. 2 Secondly The Apostle throughout this Chapter shews how the Wisdom of man is unfit to Judge of the things of God and Ignorant of them Now I ask these men whether a man be called a Wise man from his Animal Property or from his Rational If from his Rational then it is not only the Animal The Rational Man in the Natural State excluded from discerning the things of God but even the Rational as he is yet in the Natural State which the Apostle Excludes here and whom he Contra-distinguisheth from the Spiritual vers 15. But the spiritual man judgeth all things this cannot be said of any man meerly because Rational or as he is a Man seeing the men of greatest Reason if we may so Esteem men whom the Scripture calls Wise as were the Greeks of old not only may be but often are Enemies to the Kingdom of God while both the Preaching of Christ is said to be Foolishness with the Wise men of this World and the Wisdom of this World is said to be Foolishness with God Now whether it be any ways probable that either these Wise men that are said to account the Gospel Foolishness are only so
Ineffectual to bring them the least step towards Salvation and do only Contribute to render their Condemnation the greater and their Torments the more Violent and Intolerable Having thus briefly Removed this false Doctrine which stood in my way because they that are desirous may see it both learnedly and piously Refuted by many others I come to the Matter of our Proposition which is That God out of his Infinite Love who delighteth not in the death of a sinner but that all should live and be saved hath sent his Only-begotten Son into the World that whosoever believeth in him might be Saved Christ tasted Death for every man Which also is again affirmed in the sixth Proposition in these words Christ then tasted death for every man of all kinds Such is the Evidence of this Truth delivered almost wholly in the Express words of Scripture that it will not need much probation also because our Assertion herein is Common with many others who have both earnestly and soundly according to the Scripture pleaded for this Vniversal Redemption I shall be the more brief in it that I may come to that which may seem more singularly and peculiarly ours § VI. This Doctrine of Vniversal Redemption Christ's Redemption is Vniversal contrary to the Doctrine of Absolute REPROBATION or Christ's dying for all men is of it self so Evident from the Scripture-Testimony that there is scarce found any other Article of the Christian Faith so frequently so plainly and so positively Asserted It is that which maketh the preaching of Christ to be truly termed the Gospel or an Annunciation of glad Tidings to all Thus the Angel declared the Birth and Coming of Christ to the Shepherds to be Luke 2.10 Behold I bring you good Tidings of great Joy which shall be to all people He saith not to a few people Now if this Coming of Christ had not brought a possibility of Salvation to all it should rather have been accounted Bad Tidings of great sorrow to most people neither should the Angel have had reason to have sung Peace on Earth and good Will towards men if the greatest part of Mankind had been necessarily shut out from receiving any Benefit by it How should Christ have sent out His to Preach the Gospel to every Creature Mark 16.15 a very Comprehensive Commission that is To every son and daughter of Mankind without all Exception He Commands them to Preach Salvation to all Repentance and Remission of sins to all Warning every one and Exhorting every one as Paul did Col. 1.28 Now how couldd they have preached the Gospel to every man The Gospel is preached to Every man as became the Ministers of Jesus Christ in much Assurance if Salvation by that Gospel had not been possible for all What! If some of those had asked them or should now ask any of these Doctors who deny the Vniversality of Christ's Death and yet preach it to all promiscuously Hath Christ died sor me How can they with confidence give a certain Answer to this Question If they give a Conditional Answer as their Principle obligeth them to do and say If thou Repent Christ hath died for thee doth not the same Question still Recur Hath Christ died for me so as to make Repentance possible for me To this they can Answer nothing unless they run in a Circle whereas the Feet of those that bring the glad Tidings of the Gospel of Peace are said to be beautiful for that they preach the Common Salvation Repentance unto all offering a door of Mercy and Hope to all through Jesus Christ who gave himself a Ransom for all The Gospel Invites all and certainly by the Gospel Christ intended not to deceive and delude the greater part of Mankind when he Inviteth and Crieth saying Come unto me all ye that are weary and heavy laden and ' I will give you Rest. If All then ought to seek after him and to look for Salvation by him he must needs have made Salvation possible to all for who is bound to seek after that which is Impossible Certainly it were a mocking of men to bid them do so And such as deny that by the Death of Christ Salvation is made possible to all men do most blasphemously make God mock the World in giving his Servants a Commission to preach the Gospel of Salvation unto ALL while he hath before decreed The Absurdity of that Doctrine of Absolute Reprobation that it shall not be possible for them to Receive it Would not this make the Lord to send forth his Servants with a Lie in their mouths which were blasphemous to think commanding them to bid all and every one to believe that Christ died for them and had purchased life and Salvation whereas it is no such thing according to the fore-mentioned Doctrine But seeing Christ after he Arose and perfected the work of our Redemption gave a Commission to preach Repentance Remission of Sins and Salvation to all it is manifest that he died for all For he that hath Commissionated his Servants thus to preach is a God of Truth and no mocker of poor Mankind neither doth he require of any man that which is simply Impossible for him to do for that No man is bound to do that which is Impossible is a principle of Truth ingraven in every man's mind And seeing he is both a most Righteous and Merciful God it cannot at all stand neither with his Justice nor Mercy to bid such men Repent or Believe to whom it is Impossible § VII Moreover if we Regard the Testimony of the Scripture in this matter where there is not one Scripture which I know of that affirmeth To Pray for all for Christ died for all Christ not to die for ALL there are divers that positively and expresly Assert he did as 1 Tim. 2.1 3 4 6. I exhort therefore that first of all Supplications Prayers Intercessions and giving of Thanks be made for all men c. for this is good and acceptable in the sight of God our Saviour who will have All men to be saved and to come to the knowledge of the Truth who gave himself a Ransom for all to be testified in due time Except we will have the Apostle here to Assert quite another thing than he intended there can be nothing more plain to Confirm what we have Asserted And this Scripture doth well answer to that manner of Arguing which we have hitherto used For first the Apostle here Recommends them to Pray for all men And to obviate such an Objection as if he had said with our Adversaries Christ prayed not for the World neither willeth he us to pray for All because he willeth not that All should be saved but hath ordained many to be damned that he might shew forth his Justice in them He obviates I say such an Objection telling them That it is good and acceptable in the sight of God who will have all men to be saved I desire
to all the Saints that then were So that according to these mens Comment there should be a very unnecessary and foolish Redundancy in the Apostle's words as if he had said He is a Propitiation not only for the sins of all Believers but for the sins of all Believers Is not this to make the Apostle's words void of good sense Let them shew us wherever there is such a manner of speaking in all the Scripture where any of the Pen-men first name the Believers in Concretô with themselves and then Contra-distinguish them from some other whole World of Believers That Whole World if it be of Believers must not be the World we live in But we need no better Interpreter for the Apostle than himself who uses the very same Expression and Phrase in the same Epistle c. 5.19 saying We know that we are of God and the Whole World lieth in Wickedness there cannot be found in all the Scripture two places which run more parallel seeing in both the same Apostle in the same Epistle to the same persons Contra-distinguisheth himself and the Saints to whom he writes from the Whole World which according to these mens Commentary ought to be understood of Believers as if John had said We know particular Believers are of God but the whole World of Believers lieth in wickedness what Absurd Wresting of Scripture were this and yet it may be as well pleaded for as the other for they differ not at all Seeing then that the Apostle John tells us plainly that Christ not only died for him and for the Saints and Members of the Church of God to whom he wrote but for the Whole World Let us then hold it for a Certain and Vndoubted Truth notwithstanding the Cavils of such as Oppose This might also be proved from many more Scripture-Testimonies if it were at this Season needful All the Fathers so called and Doctors of the Church for the first four Centuries preached this Doctrine according to which they boldly held forth the Gospel of Christ The Heathens invited to Salvation none predestinated to Damnation and Efficacy of his Death Inviting and Intreating the Heathens to Come and be Partakers of the Benefits of it shewing them how there was a Door open for them ALL to be Saved through Jesus Christ not telling them that God had predestinated any of them to Damnation or had made Salvation Impossible to them by with-holding Power and Grace necessary to believe from them But of many of their Sayings which might be Alledged I shall only Instance a Few Augustine on Psalm 95. saith The Blood of Christ is of so great Proof 4 worth that it is of no less value than the Whole World Prosper ad Gall. c. 9. The Testimonies of the Fathers and Doctors of the first Church that Christ died for all The Redeemer of the World gave his Blood for the World and the World would not be Redeemed because the Darkness did not receive the Light He that saith the Saviour was not Crucified for the Redemption of the Whole World looks not to the vertue of the Sacrament but to the part of Infidels since the Blood of our Lord Jesus Christ is the price of the Whole World from which Redemption they are Strangers who either delighting in their Captivity would not be Redeemed or after they were Redeemed Returned to the same Servitude The same Prosper in his Answer to Vincentius's first Objection Seeing therefore because of one Common Nature and Cause in Truth undertaken by our Lord all are rightly said to be Redeemed and nevertheless all are not brought out of Captivity the Property of Redemption without doubt belongeth to those from whom the Prince of this World is shut out and now are not Vessels of the Devil but Members of Christ whose Death was so bestowed upon Mankind that it belonged to the Redemption of such who were not to be Regenerated but so that that which was done by the Example of one for all might by a singular Mystery be Celebrated in every one For the Cup of Immortality which is made up of our Infirmity and the Divine Power hath indeed that in it which may profit all but if it be not Drunk it doth not Heal. The Author de Vocat Gentium lib. 11. cap. 6. There is no Cause to doubt but that our Lord Jesus Christ died for sinners and wicked men and if there can be any found who may be said not to be of this Number Christ hath not died for all he made himself a Redeemer for the Whole World Chrysostom on John 1. If he Inlightens every man coming into the World how comes it that so many men remain without Light For all do not so much as Acknowledge Christ how then doth he Inlighten every man He Illuminates indeed so far as in him is but if any of their own Accord closing the Eyes of their Mind will not direct their Eyes unto the Beams of this Light The Cause of remaining in Darkness the Cause that they remain in Darkness is not from the Nature of the Light but through their own Malignity who willingly have rendred themselves Vnworthy of so great a Gift But why believed they not Because they would not Christ did his part The Arelatensian Synod held about the Year 490. pronounced him Accursed who should say That Christ hath not died for all or that he would not have all men to be saved Ambrose on Psal. 118. Serm. 8. The Mystical Sun of Righteousness is arisen to all he came to all he suffered for all and rose again for all And therefore he suffered that he might take away the sin of the World But if any one Believe not in Christ he Robbs himself of this general Benefit even as if one by Closing the Windows should hold out the Sun-beams The Sun-beams shut out heat not the Sun is not therefore not Arisen to all because such a one hath so robbed himself of its Heat but the Sun keeps its prerogative It is such a ones Imprudence that he shuts himself out from the Common Benefit of the Light The same man in his 11 th Book of Cain and Abel cap. 13. saith Therefore he brought unto all the Means of Health that whosoever should perish may ascribe to himself the Causes of his Death who would not be Cured when he had the Remedy by which he might have Escaped § IX Seeing then that this Doctrine of the Vniversality of Christ's Death is so Certain and Agreeable to the Scripture's Testimony and to the Sense of the purest Antiquity it may be wondered how so many some whereof have been Esteemed not only Learned but also Pious have been Capable to Fall into so gross and strange an Error But the Cause of this doth evidently appear in that the Way and Method by which the Vertue and Efficacy of this Death is Communicated to all men hath not been rightly understood or indeed hath been Erroneously Affirmed
truly Affirm That God willeth no man to perish and therefore hath given to all Grace sufficient for Salvation so we do not deny but that in a special manner he worketh in some All have Grace sufficient for Salvation given them of God in whom Grace so prevaileth that they necessarily obtain Salvation neither doth God suffer them to Resist For it were Absurd to say that God had not far otherwise Extended himself towards the Virgin Mary and the Apostle Paul than towards many others Neither can we Affirm that God equally loved the beloved Disciple John and Judas the Traitor In so far nevertheless as none wanted such a measure of Grace by which they might have been saved all are justly Inexcusable And also God working in those to whom this prevalency of Grace is given doth so hide himself to shut out all security and presumption that such may be humbled and the Free Grace of God magnified and all reputed to be of the Free Gift and nothing from the Strength of Self Those also who perish when they remember those Times of God's Visitation towards them wherein he wrestled with them by his Light and Spirit are forced to Confess that there was a Time wherein the Door of Mercy was open unto them and that they are justly Condemned because they Rejected their own Salvation Thus both the Mercy and Justice of God is Established and the Will and Strength of man is brought down and Rejected his Condemnation is made to be of himself and his Salvation only to depend upon God Also by these Positions two great Objections which often are brought against this Doctrine are well Solved The first is deduced from those places of Scripture Object wherein God seems precisely to have Decreed and Predestinated some to Salvation and for that end to have Ordained certain Means which fall not out to others as in the Calling of Abraham David and others and in the Conversion of Paul for these being numbred among such to whom this Prevalency is given the Objection is easily Loosed The second is drawn from those places Predestination to Salvation and Preordination for Destruction Answered wherein God seems to have Ordain'd some wicked persons to destruction and therefore to have obdur'd their hearts to force them unto great sins and to have raised them up that he might shew in them his Power who if they be numbred amongst those men whose Day of Visitation is past over that Objection is also Solved as will more evidently appear to any one that will make a particular Application of those things which I at this time for Brevity's sake thought meet to pass over § XIX Having thus clearly and evidently Stated the Question and opened our Mind and Judgment in this matter as divers Objections are hereby prevented so will it make our Probation both the easier and the shorter The first thing to be proved is That God hath given to every man a Day Prop. I or Time of Visitation wherein it is possible for him to be Saved Proved If we can prove that there is a Day and Time given in which those might have been Saved that actually Perish the matter is done For none deny but Proof I those that are Saved have a Day of Visitation This then Appears by the Regrets and Complaints Those that perish had a Day of Mercy offered them which the Spirit of God throughout the whole Scriptures makes even to those that did perish challenging them for that they did not Accept of nor close with God's Visitation and Offer of Mercy to them Thus the Lord expresses himself then first of all to Cain Gen. 4.6 7. And the Lord said unto Cain why art thou wroth and why is thy Countenance fallen If thou dost well shalt thou not be accepted If thou dost not well sin lieth at the door This was said to Cain before he slew his brother Abel Instances 1. Cain when the Evil Seed began to Tempt him and Work in his heart we see how God gave warning to Cain in season and in the Day of his Visitation towards him Acceptance and Remission if he did well for this Interrogation Shalt thou not be Accepted imports an Affirmative Thou shalt be accepted if thou dost well So that if we may trust God Almighty the Fountain of all Truth and Equity it was possible in a Day even for Cain to be Accepted Neither could God have proposed the doing of good as a Condition if he had not given Cain sufficient strength whereby he was capable to do good This the Lord himself also shews even that he gave a Day of Visitation to the Old World 2. The Old World Gen. 6 3. And the Lord said My Spirit shall not always strive in man for so it ought to be Translated This manifestly Implies that his Spirit did strive with man and doth strive with them for a season which season expiring God Ceaseth to strive with them in order to save them for the Spirit of God cannot be said to strive with man after the Day of his Visitation is expired seeing it naturally and without any Resistance works its Effect then to wit Continually to Judge and Condemn them From this Day of Visitation that God hath given to every one is it that he is said to Wait to be gracious Isa. 30.18 and to be Long-suffering God is long-suffering and long waiting to be Gracious to all Exod. 34.6 Numb 14.18 Psal. 86.15 Jer. 15.15 Here the Prophet Jeremy in his Prayer lays hold upon the Long-suffering of God and in his Expostulating with God he shuts out the Objection of our Adversaries in the 18. verse Why is my pain perpetual and my wound incurable which refuseth to be healed Wilt thou altogether be unto me as a Lyar and as Waters that fail Whereas according to our Adversary's Opinion the Pain of the most part of men is Perpetual and their Wound altogether Incurable Yea the Offer of the Gospel and of Salvation unto them is as a Lye and as Waters that fail being never Intended to be of any Effect unto them The Apostle Peter saith expresly that this Long-suffering of God waited in the days of Noah for those of the Old World 1 Pet 3.20 which being compared with that of Gen. 6.3 before-mentioned doth sufficiently hold forth our Proposition And that none may Object In order to save them that this Long-suffering or striving of the Lord was not in order to save them the same Apostle saith expresly 2 Pet. 3.15 That the long-suffering of God is to be accounted Salvation and with this Long-suffering a little before in the 9. verse he couples That God is not willing any should perish Where taking himself to be his own Interpreter as he is most fit he holdeth forth that those to whom the Lord is long-suffering which he declareth he was to the wicked of the Old World and is now to all not willing that any should perish they
Legal Acceptation As first in that of 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified as I before have proved which also many Protestants are forced to acknowledge Neither diffide we saith Thysius because of the most great and strict Connexion Thysius Disp. de Just. Thes. 3. that Justification doth sometimes seem also to Comprehend Sanctification as a Consequence as in Rom. 8.30 Tit. 3.7 1 Cor. 6.11 And such sometimes were ye Zanchius in cap. 2. ad Eph. ver 4. loc de Just. but ye are washed c. Zanchius having spoken concerning this sense of Justification adds saying There is another signification of the word viz. for a man from Unjust to be made Just even as sanctified signifies from unholy to be made holy In which signification the Apostle said in the place above-cited And such were some of you c. that is of unclean ye are made holy and of unjust ye are made just by the Holy Spirit for Christ's sake in whom ye have believed Of this signification is that Rev. 22.11 Let him that is just be just still that is really from just become more just even as from unjust he became just And according to this signification the Fathers and especially Augustine have Interpreted this word H. Bullinger Thus far he H. Bullinger on the same place 1 Cor. 6. speaketh thus By divers words saith he the Apostle signifies the same thing when he saith ye are washed ye are sanctified ye are justified Proof II Secondly In that Excellent Saying of the Apostle so much observed Rom. 8.30 Whom he called them he also justified and whom he justified them he also glorified This is commonly called the Golden Chain as being acknowledged to Comprehend the Method and Order of Salvation And therefore if Justified were not understood here in its proper signification of being made just Sanctification would be excluded out of this Chain Righteousness the only Medium by which from our Calling we pass to Glorification And truly it is very worthy of observation that the Apostle in this succinct and compendious Account makes the word Justified to comprehend all betwixt Calling and Glorifying thereby clearly insinuating that the being really Righteous is that only Medium by which from our Calling we pass to Glorification All for the most part do acknowledge the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledge that as this is the most proper so the most common Signification of it thus divers famous Protestants do acknowledge We are not saith D. Chamierus such Impertinent Esteemers of words as to be ignorant nor yet such importunate Sophists as to deny that the words of Justification and Sanctification do infer one another yea we know that the Saints are chiefly for this Reason so called D. Chamier Tom. 3. de Sanct. l. 10. c. 1. because that in Christ they have received Remission of Sins and we read in the Revelation Let him that is just be just still which cannot be understood except of the fruit of Inherent Righteousness Nor do we deny but perhaps in other places they may be promiscuously taken especially by the Father I take saith Beza the name of Justification largely Beza in cap. 3. ad Tit. vers 7. so as it comprehends whatsoever we acquire from Christ as well by Imputation as by the Efficacy of the Spirit in sanctifying us So likewise is the word of Justification taken Rom. 8.30 Melanchthon saith Melancht in Apol. Confes. Aug. that to be justified by Faith signifies in Scripture not only to be pronounced Just but also of Unrighteous to be made Righteous Also some Chief Protestants though not so clearly yet in part hinted at our Doctrine whereby we ascribe unto the Death of Christ Remission of Sins and the work of Justification unto the Grace of the Spirit acquired by his Death Boraeus in Gen. c. 15. ad verb Credidit Abraham Deo pag. 161. Martinus Boraeus explaining that place of the Apostle Rom. 4.25 Who was given for our sins and rose again for our Justification saith There are two things beheld in Christ which are necessary to our Justification the one is his Death the other is his Arising from the dead By his Death the sins of this World behoved to be Expiated By his Rising from the dead it pleased the same goodness of God to give the Holy Spirit whereby both the Gospel is believed and the Righteousness lost by the fault of the first Adam is restored And afterwards he saith The Apostle expresseth both parts in these words Who was given for our sins c. In his Death is beheld the Satisfaction for sin in his Resurrection the Gift of the Holy Spirit by which our Justification is perfected And again the same man saith elsewhere Idem lib. 3. Reg. cap. 9. v. 4. pag. 681. Both these kinds of Righteousness are therefore contained in Justification neither can the one be separate from the other So that in the Definition of Justification the Merit of the Blood of Christ is included both with the Remission of sins and with the gift of the Holy Spirit of Justification and Regeneration Martinus Bucerus saith Seeing by one sin of Adam the world was lost Bucerus in Rom. 4. ad ver 16. the Grace of Christ hath not only abolished that one sin and death which came by it but hath together taken away those infinite sins and also led into full Justification as many as are of Christ so that God now not only Remits unto them Adam 's sin and their own but also gives them therewith the Spirit of a solid and perfect Righteousness Righteousness a Conformity to the Image of the First-begotten which renders us Conform unto the Image of the First-Begotten And upon these words by Jesus Christ he saith We always judge that the whole benefit of Christ tends to this that we might be strong through the Gift of Righteousness being rightly and orderly adorned with all virtue that is restored to the Image of God And lastly William Forbes our Country-man W. Forbes in Considerat Modest. de Just. lib. 2. Sect 8. Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin it appears that the word Justify necessarily signifies not only to pronounce Just in a Law sense but also really and inherently to make Just because that God doth otherways justify a wicked man than Earthly Judges For he when he Justifies a wicked or unjust man How God justifies the Wicked doth indeed pronounce him as these also do but by pronouncing him Just because his Judgment is according to Truth he also makes him really of Unjust to become Just. And again the same man upon the same occasion answering the more rigid Protestants who say That God first justifies and
by our selves For should we so Conclude then it would follow that we should throw away all Holiness and Righteousness since that which is filthy Rags and as a menstruous Garment ought to be thrown away yea it would follow that all the fruits of the Spirit mentioned Gal. 4. were as filthy Rags whereas on the contrary some of the Works of the Saints are said to have a Sweat savour in the nostrils of the Lord are said to be an Ornament of great price in the sight of God are said to Prevail with him and to be Acceptable to him which filthy Rags and a menstruous Garment cannot be Yea many famous Protestants have acknowledged that this place is not therefore so to be understood Calvin's and others their sense concerning Isa. 64 6. of our Righteousness Calvin upon this place saith That it is used to be cited by some that they may prove there is so little Merit in our Works that they are before God filthy and defiled but this seems to me to be different from the Prophet's Mind saith he seeing he speaks not here of all Mankind Musculus upon this place saith Musculus That it was usual for this people to presume much of their legal Righteousness as if thereby they were made Clean nevertheless they had no more Cleanness than the unclean Garment of a man Others expone this place concerning all the Righteousness of our flesh that Opinion indeed is true Yet I think that the Prophet did rather accommodate these sayings to the Impurity of that people in legal Terms The Author commonly supposed Bertius speaking concerning the True Sense of Chap. 7. of the Epistle to the Romans Bertius Epistolae praefixae dissert ann hath a Digression touching this of Isaiah saying This place is commonly corrupted by a pernicious wresting for it is still alledged as if the meaning thereof inferred the most Excellent Works of the best Christians c. Ja. Coret Apolog. Impress Paris ann 1597· pag. 78. James Coret a French Minister in the Church of Basil in his Apology concerning Justification against Alescales saith Nevertheless according to the Counsel of certain good men I must admonish the Reader that it never come into our minds to abuse that saying of Isa. 64.6 against good Works in which it is said that all our Righteousness are as filthy Rags as if we would have that which is good in our good Works and proceedeth from the Holy Spirit to be esteemed as a filthy and unclean thing § XII As to the other part That seeing the best of men are still Impure and Imperfect therefore their Works must be so It is to beg the Answ. 2 question and depends upon a Proposition denied and which is to be discussed at further length in the next Proposition But though we should suppose a man not throughly perfect in all respects yet will not that hinder but good and perfect Works in their kind may be brought forth in them by the Spirit of Christ Neither doth the Example of Water going through an unclean Pipe hit the matter because though Water may be capable to be tinctured with Vncleanness yet the Spirit of God cannot whom we assert to be the Immediate Author of those Works that avail in Justification and therefore Jesus Christ his Works in his Children are pure and perfect and he worketh in and through that pure thing of his own forming and creating in them Moreover if this did hold according to our Adversaries supposition That no man ever was or can be perfect it would follow that the very Miracles and Works of the Apostles which Christ wrought in them Were the Miracles and Works of the Apostles wrought by the power of Christ in them Impure and Imperfect and they wrought in and by the Power Spirit and Grace of Christ were also Impure and Imperfect such as their Converting of the Nations to the Christian Faith their gathering of the Churches their writing of the Holy Scriptures yea and their Offering up and Sacrificing of their Lives for the Testimony of Jesus What may our Adversaries think of this Argument whereby it will follow that the Holy Scriptures whose Perfection and Excellency they seem so much to magnify are proved to be Impure and Imperfect because they came through Impure and Imperfect Vessels It appears by the Confessions of Protestants that the Fathers did frequently attribute unto Works of this kind that Instrumental Work which we have spoken of in Justification albeit some ignorant persons cry out that it is Popery and also divers and that famous Protestants do of themselves Confess it Amandus Polanus in his Symphonia Catholica Am. Polanus c. 27. de Remissione Peccatorum Our Doctrine of Justification and Works is not Popery p. 651. places this These as the Common Opinion of Protestants most agreeable to the Doctrine of the Fathers We obtain the Remission of Sins by Repentance Confession Prayers and Tears proceeding from Faith but do not Merit to speak properly and therefore we obtain Remission of Sins not by the Merit of our Repentance and Prayers but by the Mercy and Goodness of God Gentiletus Ex. Impressi Genev. 151◠Innocentius Gentiletus a Lawyer of great fame among Protestants in his Examen of the Council of Trent p. 66 67. of Justification having before spoken of Faith and Works adds these words But seeing the one cannot be without the other we call them both conjunctly Instrumental Causes Zanchius Zanchius in his 5. Book de Naturâ Dei saith We do not simply deny that good Works are the Cause of Salvation to wit the Instrumental rather than the Efficient Cause which they call sine quâ non And afterwards Good Works are the Instrumental Cause of the possession of Life Eternal for by these as by a means and a lawful way G. Ames in Medullâ S. Theologiae l. 2. c. 1. Thes. 30. God leads unto the possession of Life Eternal G. Amesius saith That our Obedience albeit it be not the Principal and Meritorious Cause of Life Eternal is nevertheless a Cause in some respect administring helping and advancing towards the possession of the Life R. Baxter Also R. Baxter in the Book above cited p. 155. saith That we are Justified by Works in the same kind of Causality as by Faith to wit as being both Causes sine quâ non or Conditions of the New Covenant on our part requisite to Justification And p. 195. he saith It is needless to teach any Scholar who hath read the writings of Papists how this Doctrine differs from them Of the Merit and Reward of Works But lastly because it is fit here to say something of the Merit and Reward of Works I shall add something in this place of our Sense and Belief concerning that matter We are far from thinking or believing that man Merits any thing by his Works from God all being of Free Grace and therefore do we
expressed by the Apostle Eph. 5.25 26 27. Even as Christ also loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Now if Christ hath really thus answered the thing he Came for then the Members of this Church are not always sinning in thought word and deed or there is no difference betwixt being sanctified and unsanctified clean and unclean holy and unholy being daily blemished with sin and being without blemish § VI. Fourthly This Doctrine renders the Work of the Ministry the Proof IV Preaching of the Word the Writing of the Scriptures and the Prayers of the holy men altogether Vseless and Ineffectual As to the first Eph. 4.11 Pastors and Teachers are said to be given for the perfection of Saints c. till we all come in the unity of the faith and the knowledge of the Son of God unto a perfect man unto a measure of the stature of the fulness of Christ Now if there be a Necessity of sinning daily and in all things then there can be no perfection for such as do so cannot be esteemed perfect And if for Effectuating this perfection in the Saints the Ministry be appointed and disposed of God Pastors Teachers and Scriptures are given for the Perfecting of the Saints do not such as deny the possibility hereof render the Ministry Vseless and of no profit seeing there can be no other true Vse assigned but to lead people out of sin into righteousness If so be these Ministers assure us that we need never expect to be delivered from it do not they render their own Work needless what needs Preaching against sin for the reproving of which all preaching is if it can never be forsaken Our Adversaries are Exalters of the Scriptures in words much crying up their usefulness and perfection Now the Apostle tells us 2 Tim. 3.17 that the Scriptures are for making the man of God perfect and if this be denied to be Attainable in this life then the Scriptures are of no profit For in the other life we shall not have use for them It renders the Prayers of the Saints altogether Vseless seeing themselves do Confess they ought to pray daily that God would deliver them from evil and free them from sin by the help of his Spirit and Grace while in this world But though we might suppose this Absurdity to follow that their Prayers are without Faith yet were not that so much if it did not infer the like upon the holy Apostles who prayed earnestly for this End and therefore no doubt believed it Attainable Col 4.12 Labouring fervently for you in prayers that ye may stand perfect c. 1 Thess. 3.13 5.23 c. Proof V § VII But Fifthly This Doctrine is Contrary to Common Reason and Sense For the Two opposite Principles whereof the one Rules in the Children of Darkness Darkness and Light Sin and Righteousness Inconsistent together the other in the Children of Light are Sin and Righteousness And as they are respectively leavened and acted by them so they are accounted either as Reprobated or Justified seeing it is Abomination in the sight * Prov. 17.15 of God either to Justify the Wicked or Condemn the Just. Now to say that men cannot be so leavened with the one as to be delivered from the other is in plain words to affirm that Sin and Righteousness are Consistent and that a man may be truly termed Righteous though he be daily sinning in every thing he doth And then what difference betwixt Good and Evil Is not this to fall into that great abomination of Putting Light for darkness and calling good evil and evil good since they say The very best Actions of God's Children are defiled and polluted and that Those that sin daily in thought word and deed are good men and women the Saints and holy Servants of the Holy Pure God Can there be any thing more repugnant than this to Common Reason Since the Subject is still denominated from that Accident that doth most Influence it As a Wall is called White when there is much Whiteness and black when there is much blackness and such like But when there is more Vnrighteousness in a man than Righteousness that man ought rather to be denominated unrighteous than righteous If all daily sin where is the Righteous man then spoken of in Scripture Then surely if every man sin daily in thought word and deed and that in his Sins there is no Righteousness at all and that all his Righteous Actions are polluted and mixed with sin then there is in every man more Vnrighteousness than Righteousness and so no man ought to be called Righteous no man can be said to be sanctified or washed Where are then the Children of God Where are the purified ones where are they who were sometimes Vnholy but now Holy That sometimes were Darkness but now are Light in the Lord There can none such be found then at this rate except that Vnrighteousness be esteemed so And is not this to fall into that abomination above-mentioned of Justifying the Vngodly This certainly lands in that horrid Blasphemy of the Ranters that affirm There is no difference betwixt good and evil and that all is one in the sight of God I could shew many more Gross Absurdities Evil Consequences and manifest Contradictions plied in this sinful Doctrine but this may suffice at present by which also in a good measure The Blasphemy of the Ranters or Libertines the probation of the Truth we affirm is Advanced Yet nevertheless for the further Evidencing of it I shall proceed to the second thing proposed by me to wit To prove this from several Testimonies of the Holy Scriptures § VIII And first I prove it from the peremptory positive Command of Sect. II Christ and his Apostles seeing this is a Maxime ingraven in every man's Proof I heart naturally That no man is bound to that which is Impossible Since then Christ and his Apostles have commanded us to keep all the Commandments and to be perfect in this respect it is possible for us so to do Be ye Perfect c. Keâ—p my Commandments Now that this is thus Commanded without any Commentary or Consequence is evidently apparent from these plain Testimonies Matth. 5.48 7.21 John 13.17 1 Cor. 7.19 2 Cor. 13.11 1 John 2.3 4 5 6. 3.2 3 4 5 6 7 8 9 10. These Scriptures intimate a positive Command for it they declare the Absolute Necessity of it and therefore as if they had purposely been written to answer the Objections of our Opposers they shew the Folly of those that will esteem themselves Children or Friends of God while they do otherwise Secondly It is Possible because we receive the Gospel and Law thereof
the Holy Scripture signifies An Assembly or Gathering of many into one place The Etymology of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Church and signification of it for the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call out of and originally from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I call and indeed as this is the Grammatical sense of the word so also it is the real and proper signification of the thing the Church being no other thing but the Society Gathering or Company of such as God hath called out of the World and worldly spirit to walk in his LIGHT and LIFE The Church then so defined is to be considered as it comprehends all that are thus called and gathered truly by God both such as are yet in this Inferior World and such as having already laid down the Earthly Tabernacle are passed into their heavenly Mansions which together do make up the One Catholick Church concerning which there is so much Controversy Out of which Church we freely acknowledge No Salvation without the Church there can be no Salvation because under this Church and its Denomination are comprehended all and as many of whatsoever nation kindred tongue or people they be though outwardly strangers and remote from those who profess Christ and Christianity in words and have the benefit of the Scriptures as become obedient to the Holy Light and Testimony of God in their hearts so as to become sanctified by it What the Church is and cleansed from the evils of their ways For this is the Vniversal or Catholick Spirit by which many are called from all the four Corners of the Earth and shall sit down with Abraham Isaac and Jacob By this the secret Life and Vertue of Jesus is conveyed into many that are afar off even as by the Blood that runs into the Veins and Arteries of the natural Body the Life is conveyed from the head and heart unto the extreamest parts There may be Members therefore of this Catholick Church both among Heathens Turks and Jews may become Members of this Church Turks Jews and all the several sorts of Christians men and women of Integrity and Simplicity of heart who though blinded in something in their Vnderstanding and perhaps burthened with the Superstitions and Formality of the several Sects in which they are Ingrossed yet being upright in their hearts before the Lord chiefly aiming and labouring to be delivered from Iniquity and loving to follow Righteousness are by the secret Touches of this Holy Light in their Souls inlivened and quickned thereby secretly united to God and there-through become true Members of this Catholick Church Now the Church in this respect hath been in being in all Generations For God never wanted some such Witnesses for him though many times slighted and not much observed by this World And therefore this Church though still in being hath been oftentimes as it were Invisible in that it hath not come under the Observation of the men of this World being as saith the Scripture Jer. 3.14 One of a City and two of a Family And yet though the Church thus considered may be as it were hid from wicked men as not then gathered into a visible Fellowship yea and not observed even by some that are Members of it yet may there notwithstanding many belong to it as when Elias complained he was left alone 1 Kings 19.18 God answered unto him I have reserved to my self seven thousand men who have not bowed their knees to the Image of Baal whence the Apostle argues Rom. 11. the being of a Remnant in his day § III. Secondly The Church is to be considered as it signifies a Certain Number of persons gathered by God's Spirit and by the Testimony of some of his Servants raised up for that end unto the belief of the true Principles and Doctrines of the Christian Faith who through their hearts being united by the same Love and their understanding informed in the same Truths gather The Definition of the Church of God as Gathered into a Visible Fellowship meet and assemble together to Wait upon God to worship him and to bear a joint-Testimony for the Truth against Error suffering for the same and so becoming through this fellowship as one family and houshold in certain respects do each of them watch over teach instruct and care for one another according to their several measures and attainments Such were the Churches of the primitive Times gathered by the Apostles whereof we have divers mentioned in the Holy Scriptures And as to the Visibility of the Church in this respect there hath been a great Interruption since the Apostles days by reason of the Apostasy as shall hereafter appear § IV. To be a Member then of the Catholick Church How to become a Member of that Church there is need of the Inward Calling of God by his Light in the heart and a being leavened into the Nature and Spirit of it so as to forsake Vnrighteousness and be turned to Righteousness and in the Inwardness of the mind to be cut out of the wild Olive-tree of our own first fall'n Nature and ingrafted into Christ by his Word and Spirit in the heart And this may be done in those who are strangers to the History God not having pleased to make them partakers thereof as in the fifth and sixth Proposition hath already been proved To be a Member of a particular Church of Christ The Outward Profession of the Members of the True Church as this inward Work is indispensibly necessary so is also the outward Profession of and Belief in Jesus Christ and those holy Truths delivered by his Spirit in the Scriptures seeing the Testimony of the Spirit recorded in the Scriptures doth answer the Testimony of the same Spirit in the heart even as face answereth face in a glass Hence it follows that the Inward work of Holiness and forsaking Iniquity is necessary in every respect to the being a Member in the Church of Christ and that the outward Profession is necessary to be a Member of a particular gathered Church but not to the being a Member of the Catholick Church yet it is absolutely necessary where God affords the opportunity of knowing it And the outward Testimony is to be believed where it is presented and revealed the sum whereof hath upon other occasions been already proved § V. But contrary hereunto the Devil The Members of the Anti-Christian Church in the Apostasy their Empty Profession that worketh and hath wrought in the Mystery of Iniquity hath taught his followers to affirm That no man however holy is a Member of the Church of Christ without the outward Profession and that he be Initiated thereunto by some outward Ceremonies And again That men who have this outward Profession though inwardly unholy may be Members of the true Church of Christ yea and ought to be so esteemed This is plainly to put Light for
and is one great reason why a dry dead barren lifeless spiritless Ministry which leavens the people into the same death doth so much abound and is so much over-spreading even the Protestant Nations that their Preachings and Worships as well as whole Conversation is not to be discerned from Popish by any fresh living zeal or lively Power of the Spirit accompanying it but meerly by the difference of some Notions and Opinions Object § XII Some unwise and unwary Protestants do sometimes Object to us That if we have such an immediate Call as we lay claim to we ought to Confirm it by Miracles Answ. But this being an Objection once and again objected to the primitive Protestants by the Papists we need but in short return the Answer to it that they did to the Papists Whether Miracles be now necessary to Confirm the Gospel John Baptist and divers Prophets did none to wit That we need not Miracles because we preach no new Gospel but that which is already Confirmed by all the Miracles of Christ and his Apostles and that we offer nothing but that which we are ready and able to Confirm by the Testimony of the Scriptures which both already acknowledge to be true And that John the Baptist and divers of the Prophets did none that we hear of and yet were both immediately and extraordinarily sent This is the Common Protestant Answer therefore may suffice in this place though if need were I could say more to this purpose but that I study Brevity § XIII There is also another sort of Protestants to wit The English Independents The Constitution of the Independent Church who differing from the Calvinistical Presbyterians and denying the Necessity of this Succession or the Authority of any National Church take another way affirming That such as have the benefit of the Scriptures any Company of People agreeing in the Principles of Truth as they find them there declared may Constitute among themselves a Church without the Authority of any other and may Chuse to themselves a Pastor who by the Church thus Constitute and Consenting is Authorized requiring only the Assistance and Concurrence of the Pastors of the Neighbouring Churches if any be not so much as absolutely Necessary to Authorize as Decent for Order's sake Also they go so far as to affirm That in a Church so Constitute Gifted Brethren any gifted Brother as they call them if he find himself qualified thereto may Instruct Exhort and Preach in the Church though as not having the Pastoral Office he cannot Administer that they Call their Sacraments To this I Answer That this was a good step out of the Babylonish Darkness and no doubt did proceed from a Real Discovery of the Truth and from the sense of a great Abuse of the promiscuous National gatherings Also this Preaching of the Gifted Brethren as they called them did proceed at first from certain Their Loss and Decay lively Touches and Movings of the Spirit of God upon many But alas because they went not forward that is much decayed among them and the Motions of God's Spirit begin to be denied and rejected among them now as much as by others The Scripture gives no Call to persons Individual But as to their pretended Call from the Scripture I Answer The Scripture gives a meer declaration of true things but no Call to particular Persons so that though I believe the things there written to be true and deny the Errors which I find there Testified against yet as to these things which may be my particular duty I am still to seek And therefore I can never be Resolved in the Scripture whether I such a one by name ought to be a Minister And for the Resolving this doubt I must needs recur to the Inward and Immediate Testimony of the Spirit as in the Proposition concerning the Scriptures more at large is shewen § XIV From all this then we do firmly Conclude that not only in a general Apostasy it is needful men be extraordinarily Called and Raised up by the Spirit of God but that even when several Assemblies or Churches are gathered by the Power of God not only into the belief of the Principles of Truth so as to deny Errors and Heresies but also into the Life Spirit and Power of Christianity so as to be the Body and House of Christ indeed and a fit Spouse for him that he who gathers them doth also for the preserving them in a lively fresh and powerful Condition raise up and move among them by the inward immediate Operation of his own Spirit Ministers and Teachers to Instruct and Teach and Watch over them True Ministers Qualifications Call and Title who being thus Called are Manifest in the hearts of their Brethren and their Call is thus verified in them who by the feeling of that life and power that passeth through them being inwardly built up by them daily in the most holy Faith become the Seals of their Apostleship And this is answerable to another saying of the same Apostle Paul 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you wards is not weak but is mighty in you So this is that which gives a true substantial Call and Title to a Minister whereby he is a Real Successor of the Virtue Life and Power that was in the Apostles and not of the bare Name Their Laying on of hands a Mock of God and Man a Keeping up the Shadow whilst Substance is a-wanting and to such Ministers we think the outward Ceremony or Ordination or laying on of hands not necessary neither can we see the Vse of it seeing our Adversaries who use it acknowledge that the Virtue and Power of Communicating the Holy Ghost by it is Ceased among them And is it not then foolish and ridiculous for them by an Apish Imitation to keep up the Shadow where the Substance is wanting And may not they by the same Rule where they see blind and lame men in Imitation of Christ and his Apostles bid them see and walk yea is it not in them a mocking of God and Men to put-on their hands and bid men Receive the Holy Ghost while they believe the thing Impossible and Confess that that Ceremony hath no real Effect Having thus far spoken of the Call I shall proceed next to treat of the Qualifications and Work of a true Minister § XV. As I have placed the True Call of a Minister in the Motion of Quest. II this Holy Spirit so is the power life and virtue thereof The Quâ—lifications of a Minister and the pure Grace of God that comes therefrom the Chief and most Necessary Qualification without which he can no ways perform his Duty neither acceptably to God nor beneficially to men Our Adversaries in this case affirm that three things go to the making up of a Minister viz. 1. Natural Parts § I. Philosophy and School-Divinity will never
and Converted to the Christian Faith And being Inquired how he came to yield to that Ignorant Old Man and not to the Bishops he said That they contended with him in his own way and he could still give words for words but there came from the Old Man that vertue which he was not able to Resist This secret Virtue and Power ought to be the Logick and Philosophy wherewith a true Christian Minister ought to be furnished and for which they need not be beholden to Aristotle As to Natural Logick ‖ Natural Logick useful by which Rational men without that Art and Rules or Sophistical Learning deduce a certain Conclusion out of true Propositions which scarce any man of Reason wants we deny not the Vse of it and I have sometimes used it in this Treatise which also may serve without that Dialectical Art As for the other part of Philosophy which is called Moral 3. Ethicks or the Manner-Rules to Christians not needful or Ethicks it is not so necessary to Christians who have the Rules of the Holy Scriptures and the Gift of the Holy Spirit by which they can be much better Instructed The * 4. Physicks and the Metaphysicks make no Preachers of the Truth Physical and Metaphysical part may be reduced to the Arts of Medicine and the Mathematicks which have nothing to do with the Essence of a Christian Minister And therefore the Apostle Paul who well understood what was good for Christian Ministers and what hurtful thus exhorted the Colossians Col. 2.8 Beware lest any man spoil you through Philosophy and vain deceit And to his beloved Disciple Timothy he writes also thus 1 Tim. 6.20 O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of Science falsly so called III. The Learned School-Divinity obnoxious a Monster A Letter-Knowledge Heatheniz'd § XXI The Third and main part of their Literature is School-Divinity a Monster made up betwixt some Scriptural Notions of Truth and the Heathenish Terms and Maxims being as it were the Heathenish Philosophy Christianized or rather the Literal External Knowledge of Christ Heathenized It is man in his first fall'n natural State with his Devilish Wisdom pleasing himself with some Notions of Truth and adorning them with his own Serpentine and Worldly Wisdom because he thinks the simplicity of the Truth too low and mean a thing for him and so despiseth that simplicity wheresoever it is found that he may set up and Exalt himself puffed up with this his monstrous Birth It is the Devil darkning obscureing and vailing the Knowledge of God with his sensual and carnal Wisdom that so he may the more securely deceive the hearts of the simple and make the Truth as it is in it self despicable and hard to be known and understood by multiplying a Thousand hard and needless Questions and Endless Contentions and Debates All which whoso perfectly knoweth he is not a whit less the Servant of Sin than he was but ten times more in that he is Exalted and Proud of Iniquity and so much the further from Receiving understanding or learning the Truth as it is in its own naked Simplicity because he is full learned rich and wise in his own Conceit And so those that are most skill'd in it wear out their Day and spend their precious Time about the Infinite and Innumerable Questions they have feigned and invented concerning it A certain Learned Man called it a Two-fold Discipline as of the Race of the Centaurs partly proceeding from Divine Sayings partly from Philosophical Reasons A Thousand of their Questions they confess themselves to be no ways necessary to Salvation and yet many more of them they could never Agree upon It s needless Questions and endless Janglings but are and still will be in endless Janglings about them The Volumes that have been written about it a man in his whole Age though he lived very Old could scarce Read and when he has Read them all he has but wrought himself a great deal more Vexation and Trouble of Spirit than he had before These certainly are the Words multiplied without knowledge by which Counsel hath been darkned Job 38.2 They make the Scripture the Text of all this Mass and it 's concerning the Sense of it that their Voluminous Debates arise But a man of a good upright heart may learn more in half an hour and be more certain of it by Waiting upon God and his Spirit in the heart than by reading a Thousand of their Volumes which by filling his Head with many needless Imaginations may well stagger his Faith but never Confirm it and indeed those that give themselves most to it are most capable to fall into Error as appeareth by the Example of Origen who by his Learning was one of the first that falling into this way of Interpreting the Scriptures wrote so many Volumes and in them so many Errors as very much troubled the Church Whereby Arrius fell into Error and Schism Also Arrius led by this Curiosity and Humane Scrutiny despising the Simplicity of the Gospel fell into his Error which was the Cause of that horrible Heresy which so much troubled the Church Methinks the Simplicity Plainness and Brevity of the Scriptures themselves should be a sufficient Reproof for such a Science and the Apostles being honest plain illiterate men may be better understood by such kind of men now than with all that Mass of Scholastick Stuff which neither Peter nor Paul nor John ever thought of § XXII But this Invention of Satan wherewith he began the Apostasy The Apostasy and its dangerous Consequence hath been of dangerous Consequence For thereby he at first spoiled the simplicity of Truth by keeping up the Heathenish Learning which occasioned such Vncertainty even among those called Fathers Many of the Fathers not only Contradict each other but themselves also and why and such Debate that there are few of them to be found who by reason of this Mixture do not only frequently Contradict one another but themselves also And therefore when the Apostasy grew greater he as it were buried the Truth with this Vail of Darkness wholly shutting out people from true Knowledge and making the Learned so accounted busie themselves with idle and needless Questions while the weighty Truths of God were neglected and as it were went into desuetude Now though the grossest of these Abuses be swept away by Protestants yet the evil Root still remains and is nourished and upheld and upon the growing hand that this Science is still kept up and deemed Necessary for a Minister for while the pure Learning of the Spirit of Truth is despised and neglected and made Ineffectual man 's fall'n Earthly Wisdom is upheld and so in that he labours and works with the Scriptures being out of the Life and Spirit those that wrote them were in by which they are only rightly understood and made use of And so
he that is to be a Minister Merchandizing with the Scriptures What it is must learn this Art or Trade of Merchandizing with the Scriptures and be that which the Apostle would not be to wit a Trader with them 2 Cor. 2.17 * See also 2 Pet. 2.3 That he may acquire a Trick from a Verse of Scripture by adding his own barren Notions and Conceptions to it and his uncertain Conjectures and what he hath stoll'n out of Books for which end he must have of necessity a good many by him and may each Sabbath-day as they call it or oftner make a Discourse for an Hour long And this is called the Preaching of the Word whereas the Gift Grace and Spirit of God to teach And this they call the Preaching of the Word open and instruct and to preach a word in season is neglected and so man's Arts and Parts and Knowledge and Wisdom which is from below set up * Thus Anti-Christ is Established above the Seed of the Kingdom and established in the Temple of God yea and above the little Seed which in effect is Anti-Christ working in the Mystery And so the Devil †How the Devil may be a Minister of the Priest's Gospel may be as good and able a Minister as the best of them for he has better skill of Languages and more Logick Philosophy and School-Divinity than any of them and knows the Truth in the Notion better than they all and can talk more Eloquently than all those Preachers But what availeth all this Is it not all but as Death as a Painted Sepulchre and dead Carcase without the Power Life and Spirit of Christianity which is the marrow and substance of a Christian Ministry And he that hath this and can speak from it though he be a poor Shepherd or a Fisher-man and Ignorant of all that Learning and of all those Questions and Notions yet speaking from the Spirit his Ministry will have more Influence towards the Converting of a Sinner unto God than all of them Learned after the flesh as in that Example of the Old Man at the Council of Nice did appear The Power of God by weak Instruments restoring the Simplicity of Truth § XXIII And if in any Age since the Apostles days God hath purposed to shew his Power by Weak Instruments for the battering down of that Carnal and Heathenish Wisdom and restoring again the Ancient Simplicity of Truth this is it For in our Day God hath raised up Witnesses for himself as he did Fisher-men of Old many yea most of whom are Labouring and Mechanick men who altogether without that Learning have by the Power and Spirit of God struck at the very Root and Ground of Babylon and in the Strength and Might of this Power have gathered Thousands by reaching their Consciences into the same Power and Life who as to the outward part have been far more knowing than they yet not able to Resist the Vertue that proceeded from them Of which I my self am a true Witness and can declare from a certain Experience because my heart hath been often greatly broken and tendered by that vertuous Life that hath proceeded from the powerful Ministry of those Illiterate men The Powerful Ministry of Illiterate Men. so that by their very Countenance as well as Words I have felt the Evil in me often Chained down and the good Reached to and Raised What shall I then say to you who are Lovers of Learning and Admirers of Knowledge Was not I also a Lover and Admirer of it who also sought after it according to my Age and Capacity But it pleased God in his unutterable Love early to withstand my vain Endeavours while I was yet but Eighteen years of Age The Time of the Author's first Convincement and made me seriously to consider which I wish also may befall others That without Holiness * Job 28.28 and Regeneration no man can see God and that the Fear of the Lord is the beginning of Wisdom and to depart from Iniquity a good Vnderstanding and how much Knowledge puffeth up and leadeth away from that Inward Quietness Stilness and Humility of Mind where the Lord appears and his heavenly Wisdom is Revealed If ye consider these things then will ye say with me that all this Learning Wisdom and Knowledge gathered in this fall'n Nature is but as Dross and Dung in comparison of the Cross of Christ especially being destitute of that Power Life and Vertue which I perceived these Excellent though despised because Illiterate Witnesses of God to be filled with and therefore seeing that in and among them I with many others have found the heavenly Food that gives Contentment let my Soul seek after this Learning and Wait for it for ever § XXIV Having thus spoken of the Call and Qualifications of a Gospel Minister that which comes next to be considered is What his proper Work is How and by what Rule he is to be Ordered Our Adversaries Quest. III do all along go upon Outwards The Work of a Minister and therefore have Certain prescribed Rules and Methods contrived according to their humane and earthly Wisdom We on the contrary walk still upon the same Foundation and lean always upon the Immediate Assistance and Influence of that * The Holy Spirit a Spirit of Order and not of Confusion Holy Spirit which God hath given his Children to teach them all things and lead them in all things which Spirit being the Spirit of Order and not of Confusion leads us and as many as follow it into such a Comely and Decent Order as becometh the Church of God But our Adversaries having shut themselves out from this Immediate Counsel and Influence of the Spirit have run themselves into many Confusions and Disorders seeking to establish an Order in this matter For some will have first a Chief Bishop or Pope to Rule and be Prince over all and under him by degrees Cardinals Patriarchs Arch-Bishops Priests Deacons Sub-deacons Popish Orders and Offices c. and besides these Acoluthi Tonsorati Ostiarii c. And in their Theology as they call it Professors Batchelors Doctors c. And others are to have every Nation Independent of another having its own Metropolitan or Patriarch and the rest in order Subject to him as before Others again are against all Precedency among Pastors and constitute their Subordination not of persons but of powers as first the Consistory or Session then the Class or Presbytery then the Provincial and then the National Synod or Assembly Thus do they Tear one another and Contend among themselves concerning the Ordering Distinguishing and making their several Orders and Offices concerning which there hath been no less Contest not only by way of Verbal Dispute but even by Fighting Tumults Wars Wars and Bloodshed about Church Government Vastations and Blood-shed than about the Conquering Overturning and Establishing of Kingdoms And the Histories of late
there cannot so much as the shew of one solid Argument be brought from Scripture I confess Ministers may use Exhortation in this as much as in any other case Paul's Labour was a Gospel free of Charge even as the Apostle did to the Corinthians shewing them their Duty but it were fit for Ministers that do so that their Testimony might have the more Weight and be the freer of all suspicion of Covetousness and Self-interest that they might be able to say truly in the sight of God that which the same Apostle subjoins upon the same occasion 1 Cor. 9.15 16 17 18. But I have used none of these things Neither have I written these things that it should be so done unto me For it were better for me to die than that any man should make my glorying void For though I preach the Gospel I have nothing to glory of for necessity is laid upon me yea wo is unto me if I preach not the Gospel For if I do this thing willingly I have a reward but if against my will a Dispensation of the Gospel is committed unto me What is my Reward then Verily that when I preach the Gospel I may make the Gospel of Christ without Charge that I abuse not my power in the Gospel Thirdly As there is neither Precept nor Example for this forced and Reason III stinted Maintenance in the Scripture so the Apostle in his solemn farewel to the Pastors and Elders of the Church of Ephesus Paul Coveted no body's Silver or Gold guards them against it Acts 20.33 34 35. But if the thing had been either lawful or practised he would rather have Exhorted them to be Content with their stinted Hire and not to Covet more whereas he sheweth them first by his own Example that they were not to Covet or expect any man's silver or Gold Secondly That they ought to Work with their hands for an honest lively-hood as he had done And lastly he exhorts them so to do from the words of Christ Because it is a more blessed thing to give then to receive shewing that it is so far from a thing that a true Minister ought to aim at or expect that it is rather a Burthen to a true Minister and Cross to him to be brought upon Necessity so to lack Reason IV § XXX Fourthly If a forced and stinted Maintenance were to be supposed it would make the Ministers of Christ just one with those Hirelings whom the Prophets cryed out against No Hireling fitting the Gospel of Christ. For certainly if a man make a Bargain to preach to people for so much a year so as to refuse to preach unless he have and seek to force the people to give it by Violence it cannot be denied that such a one preacheth for Hire and so looks for his gain from his quarter Mich. 3 5. yea and prepares war against such as put not into his mouth but this is the particular special Mark of a false Prophet and a Hireling and therefore can no ways compete to a True Minister of Christ. Next That a superfluous Maintenance that is more than in reason is needful ought not to be received by Christian Ministers will not need much proof seeing the more moderate and sober both among Papists and Protestants readily confess it who with one voice Exclaim against the excessive Revenues of the Clergy And that it may not want a proof from Scripture Moderate Protestants and Papists exclaim against the Excess of the Clergy's Revenues what can be more plain than that of the Apostle to Timothy 1 Tim. 6.7 8 9 10. where he both shews wherewith we ought to be content and also the hazzard of such as look after more and indeed since that very obligation of giving Maintenance to a Minister is founded upon their Need and such as have opportunity to Work are Commended rather in Not receiving than in Receiving it can no ways be supposed lawful for them to Receive more than is sufficient And indeed were they truly pious and right though Necessitate they would rather incline to take too little than to be gaping after too much § XXXI Now that there is great Excess and Abuse hereof among Christians the Vast Revenues which the Bishops and Priests have The Excess of the Priests and the Bishops Revenues both Papist and Protestant do declare since I judge it may be said without any Hyperbole that some particular persons have more paid them yearly than Christ and his Apostles made use of their whole life time who yet wanted not what was needful as to the outward man and no doubt deserved it far better than those that Enjoy that Fulness But it is manifest these Bishops and Priests love their fat Benefices and the Pleasure and Honour that attend them so well that they purpose neither to follow Christ nor his Apostles Example nor Advice in this matter But it 's usually Objected That Christians are become so hard-hearted Object and generally so little heed Spiritual things that if Ministers had not a setled and stinted Maintenance secured them by Law they and their families might starve for want of bread I Answer Answ. This Objection might have some weight as to a Carnal Ministry made up of natural men who have no life power nor vertue with them and so may insinuate some need of such a Maintenance for such a Ministry but it saith nothing as to such as are called and sent of God They wanted nothing whom God sent they labour'd with their hands who sends no man away faring upon his own Charges and so go forth in the Authority and Power of God to turn people from darkness to Light for such can trust to him that sendeth them and do believe that he will Provide for them knowing that he requireth nothing of any but what he giveth power to perform and so when they return if he Inquire can say They wanted nothing And such also when they stay in a place being Immediately furnished by God and not needing to borrow and steal what they preach from books and take up their time that way fall a working of their lawful Imploiments and labour with their hands as Paul did when he gathered the Church of Corinth And indeed if this Objection had any weight the Apostles and primitive Pastors should never had gone forth to Convert the Nations for fear of Want Doth not the doctrine of Christ teach us to Venture all and part with all to serve God Can they then be accounted Ministers of Christ who are afraid to preach him lest they get not Money for it or will not do it until they be sure of their payment What-for serves the Ministry but to perfect the Saints and so to Convert them from that hard-heartedness But thou wilt say I have laboured and preached to them Object and they are hard-hearted still and will not give me any thing Then surely thou hast either not
can best bear witness to this for God having shewn us this Corrupt and Anti-Christian Ministry and called us out from it and gathered us unto his own Power and Life to be a Separate People so that we dare not Join with nor Hear these Anti-Christian Hirelings neither yet put into their mouths or feed them O! what Malice Envy and Fury hath this raised in their hearts against us That though we get none of their Wares neither will buy them as knowing them to be Nought yet will they force us to give them Money and because we cannot for Conscience sake do it our Sufferings have upon that account been Vnutterable Yea to give account of their Cruelty and several sorts of Inhumanity used against us would make no small History These Avaritious Hirelings have come to that degree of Malice and Rage that several poor labouring men have been carried hundreds of Miles from their own dwellings and shut up in prison some two some three yea some seven years together for the value of one pound sterling and less I know my self a poor Widow that for the Tithes of her Geese * A Widow for the Tithes of Geese about four years in prison which amounted not to five shillings was about four years kept in prison thirty miles from her house Yea they by Violence for this cause have plundered of mens goods the hundredfold and prejudiced much more yea hundreds have hereby spilt their Innocent blood by dying in the filthy noisom holes and prisons And some of the Priests have been so Inraged Some lost their Lives in nasty Holes some wounded by the Priest c that goods thus ravished could not satisfy them but they must also satisfy their fury by beating knocking and wounding with their hands Innocent men and women for refusing for Conscience sake to put into their Mouths The only way then soundly to Reform and remove all these Abuses and take away the Ground and Occasion of them is to take away all stinted and forced Maintenance and Stipend and seeing those Revenues were anciently given by the people that they Return again into the publick Treasure and thereby the people may be greatly benefited by them for that they may supply for these publick Taxations and Impositions that are put upon them and may Ease themselves of them And whoever Call or Appoint Teachers to themselves Whoso heap Teachers to themselves let them provide their Stipend let them accordingly Entertain them And for such as are Called and Moved to the Ministry by the Spirit of God those that receive them and tast of the good of their Ministry will no doubt provide things needful for them and there will be no need of a Law to force a Hire for them for he that sends them will take care for them and they also having Food and Raiment will therewith be Content The Difference between the Ministry of the Quakers and their Adversaries § XXXIII The Sum then of what is said is That the Ministry that we have pleaded for and which also the Lord hath raised up among us is in all its parts like the true Ministry of the Apostles and Primitive Church Whereas the Ministry our Adversaries seek to uphold and plead for as it doth in all its parts differ from them so on the other hand it is very like the false Prophets and Teachers testified against and condemned in the Scripture as may be thus briefly Illustrated 1. The true Ministers Call 1. The Ministry and Ministers we plead for are such as are Immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry so were the holy Apostles and Prophets as appears by these places Matth. 10. verse 1.5 Eph. 4.11 Heb. 5.4 1. But the Ministry and Ministers our Opposers plead for are such as have no Immediate Call from Christ to whom the Leading and Motion of the Spirit is not reckoned necessary but who are called sent forth and ordained by wicked and ungodly men Such were of old the false Prophets and Teachers as appears by these places Jer. 14.14 15. item Chap. 23.21 and 27.15 2. True Ministers Guide 2. The Ministers we plead for are such as are acted and led by God's Spirit and by the Power and Operation of his Grace in their hearts are in some measure Converted and Regenerate and so are good holy and gracious men Such were the Holy Prophets and Apostles as appears from 1 Tim. 3.2 3 4 5 6. Tit. 1.7 8 9. 2. But the Ministers our Adversaries plead for are such to whom the Grace of God is no needful qualification and so may be true Ministers according to them though they be ungodly unholy and profligate men Such were the false Prophets and Apostles as appears from Mic. 3.5 11. 1 Tim. 6.5 6 7 8 c. 2 Tim. 3.2 2 Pet. 2.1 2 3. 3. True Ministers Work 3. The Ministers we plead for are such as act move and labour in the Work of the Ministry not from their own meer natural Strength and Ability but as they are acted moved under-propped assisted and influenced by the Spirit of Christ and minister according to the Gift received as good stewards of the manifold Grace of God Such were the holy Prophets and Apostles 1 Pet. 4.10 11. 1 Cor. 1.17 1 Cor. 2.3 4 5 13. Act. 2.4 Matth. 10.20 Mark 13.11 Luk. 12. v. 12. 1 Cor. 13.2 3. But the Ministers our Adversaries plead for are such as wait not for nor expect nor need the Spirit of God to Act and Move them in the Work of the Ministry but what they do they do from their own meer natural strength and ability and what they have gathered and stolen from the letter of the Scripture and other Books and so speak it forth in the strength of their own Wisdom and Eloquence and not in the evidence and demonstration of the Spirit and of Power Such were the false Prophets and Apostles as appears Jer. 23.30 31 32 34 c. 1 Cor. 4.18 Jude 16. 4. The Ministers we plead for are such as being holy and humble True Ministers Humility Contend not for Precedency and Priority but rather strive to prefer one another and serve one another in love neither desire to be distinguished from the rest by their Garments and large Phylacteries nor seek the Greetings in the Market-places nor uppermost Rooms at Feasts nor the Chief Seats in the Synagogues nor yet to be called of men MASTER c. Such were the holy Prophets and Apostles as appears from Matth. 23.8 9 10. and 20.25 26 27. 4. But the Ministers our Adversaries plead for are such as strive and contend for Superiority and claim Precedency over one another affecting and ambitiously seeking after the fore-mentioned things Such were the false Prophets and Apostles in time past Matth. 23.5 6 7. 5. The Ministers we plead for are such as having freely received True Ministers Free Gift freely give
purpose to make a long digression concerning the Debates among Protestants concerning the first day of the Week commonly called the Lord's day yet forasmuch as it comes fitly in here I shall briefly signifie our sense thereof § IV. We not seeing any ground in Scripture for it Of the first day of the Week commonly called the Lord's Day cannot be so superstitious as to believe that either the Jewish Sabbath now continues or that the First Day of the Week is the Anti-Type thereof or the true Christian Sabbath which with Calvin we believe to have a more Spiritual sense and therefore we know no moral Obligation by the fourth Command or elsewhere to keep the first day of the Week more as any other or any Holiness Inherent in it But first forasmuch as it is most necessary that there be some Time set apart for the Saints to Meet together to Wait upon God and that secondly it is fit at some times they be freed from their other outward Affairs and that Thirdly Reason and Equity doth allow that servants and beasts have some time allowed them to be eased from their continual labour and that fourthly it appears that the Apostles and primitive Christians did use the First Day of the Week for these purposes We find our selves sufficiently moved for these Causes to do so also without superstitiously straining the Scriptures for another Reason which that it is not to be there found many Protestants yea Calvin himself upon the fourth Command hath abundantly evinced And though we therefore Meet and abstain from Working upon this day yet doth not that hinder us from having Meetings also for Worship at other Times § V. Thirdly Though according to the Knowledge of God revealed unto us by the Spirit through that more full Dispensation of Light which we believe the Lord hath brought about in this day we judge it our duty to hold forth that Pure and Spiritual Worship which is acceptable to God and answerable to the Testimony of Christ and his Apostles and likewise to Testify against and deny not only manifest Superstition and Idolatry but also all formal Will-worship which stands not in the Power of God yet I say we do not deny the whole Worship of all those The Worship in th' Apostasy that have born the Name of Christians even in the Apostasy as if God had never heard their prayers nor accepted any of them God forbid we should be so void of Charity The latter part of the Proposition sheweth the Contrary And as we would not be so Absurd on the one hand to conclude because of the Errors and Darkness that many were covered and surrounded with in Babylon that none of their Prayers were heard or accepted of God so will we not be so unwary on the other as to conclude that because God heard and pityed them so we ought to continue in these Errors and Darkness and not come out of Babylon when it is by God discovered unto us The Popish Mass and Vespers I do believe to be The Popish Mass and Vespers Bernard and Bonavent Taulerus Thomas à Kempis have tasted of the Love of God as to the matter of them Abominable Idolatry and Superstition and so also believe the Protestants yet will either I or they affirm that in the darkness of Popery no upright-hearted men though zealous in these Abominations have been heard of God or accepted of him Who can deny but that both Bernard and Bonaventur Taulerus Thomas à Kempis and divers others have both known and tasted of the love of God and felt the Power and Vertue of God's Spirit working with them for their Salvation And yet ought we not to forsake and deny those Superstitions which they were found in The Calvinistical Presbyterians do much upbraid and I say not without Reason the formality and deadness of the Episcopalian and Lutheran Liturgies The Bishops Liturgy and yet as they will not deny but there have been some good men among them so neither dare they refuse but that when that good step was brought in by them of turning the publick prayers into the vulgar Tongues though continued in a Liturgy it was acceptable to God and sometimes accompanied with his Power and Presence yet will not the Presbyterians have it from thence concluded that the Common-Prayers should still continue so likewise though we should confess that through the mercy and wonderful Condescension of God there have been Vpright in heart both among Papists and Protestants yet can we not therefore Approve of their Way in the general or not go on to the upholding of that Spiritual Worship which the Lord is calling all to and so to the testifying against whatsoever stands in the way of it § VI. Fourthly To come then to the State of the Controversy as to the Publick Worship Assemblies of Worship in publick described we judge it the Duty of all to be diligent in the Assembling of themselves together and what we have been and are in this matter our Enemies in Great Britain who have used all means to hinder our Assembling together to worship God may bear witness And when Assembled the great Work of one and all ought to be to Wait upon God and returning out of their own Thoughts and Imaginations to feel the Lord's Presence and know a gathering into his Name indeed where he is in the midst according to his Promise And as every one is thus gathered and so Met together inwardly in their spirits as well as outwardly in their persons there the secret Power and Vertue of Life is known to refresh the Soul and the pure motions and breathings of God's Spirit are felt to arise from which as words of Declaration prayers or praises arise the acceptable Worship is known which edifies the Church and is well-pleasing to God And no man here limits the Spirit of God nor bringeth forth his own cunned and gathered Stuff but every one puts that forth It s Glorious Dispensation which the Lord puts into their hearts and it 's uttered forth not in man's Will and Wisdom but in the Evidence and Demonstration of the Spirit and of Power Yea though there be not a word spoken yet is the true Spiritual Worship performed and the Body of Christ edified yea it may and hath often fall'n out among us that divers Meetings have past without one word and yet our Souls have been greatly edified and refreshed and our hearts wonderfully overcome with the secret sense of God's Power and Spirit which without words hath been ministred from one Vessel to another This is indeed strange and incredible to the meer natural and carnally-minded men who will be apt to judge all time lost where there is not something spoken that 's obvious to the outward senses and therefore I shall insist a little upon this subject as one that can speak from a Certain Experience and not by meer hear-say of this wonderful and glorious
draw unto Prayer that so it may be done acceptably Eph. 6 1â— For since we are to Pray always in the Spirit and cannot Pray of our selves without it Acceptably This Watching must be for this end recommended to us as preceeding Prayer that we may Watch and Wait for the seasonable time to Pray which is when the Spirit moves thereunto Secondly II. We know not how to Pray but as the Spirit helps This Necessity of the Spirit 's Moving and Concurrence appears abundantly from that of the Apostle Paul Rom. 8.26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Which first holds forth the Incapacity of Men as of themselves to Pray or Call upon God in their own Wills even such as have received the Faith of Christ and are in measure sanctified by it as was the Churcb of Rome to whom the Apostle then wrote Secondly It holds forth that which can only help and assist Men to Pray to wit the Spirit as that without which they cannot do it acceptably to God nor beneficially to their own Souls Thirdly The Manner and Way of the Spirit 's Intercession With sighs and groans which are unutterable And Fourthly That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit knowing it to be according to his Will Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture commending and recommending to us the Vse of Prayer From which I thus argue Arg. If Man know not how to pray neither can do it without the help of the Spirit then it is to no purpose for him but altogether unprofitable to pray without it But the first is true Therefore also the last III. Pray always â—n the Spirit and Watching thereunto Thirdly This Necessity of the Spirit to true Prayer appears from Eph. 6. verse 18. and Jude ver 20. where the Apostle commands to Pray always in the Spirit and Watching thereunto which is as much as if he had said that we were never to Pray without the Spirit or Watching thereunto And Jude sheweth us that such Prayers as are in the Holy Ghost only tend to the Building up of our selves in our most holy Faith Fourthly The Apostle Paul saith expresly 1 Cor. 12.3 That no man can say IV. Man cannot call Christ Lord but by the Holy Ghost that Jesus is the Lord but by the Holy Ghost If then Jesus cannot be thus rightly Named but by the Holy Ghost far less can he be acceptably Called upon Hence the same Apostle declares 1 Cor. 14.15 That he will Pray with the Spirit c. A clear Evidence that it was none of his Method to Pray without it V. God will not hear the Prayer of the Wicked But Fifthly All Prayer without the Spirit is Abomination such as are the Prayers of the Wicked Prov. 28.9 And the Confidence that the Saints have that God will hear them is if they Ask any thing according to his Will 1 John 5. verse 14 So if the Prayer be not according to his Will there is no ground of Confidence that he will hear Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God and therefore such as Pray without it have no ground to expect an Answer For indeed to bid a Man Pray without the Spirit is all one as to bid one See without Eyes Work without Hands or Go without Feet And to desire a Man to fall to Prayer ere the Spirit in some measure less or more Move him thereunto is to desire a Man to See before he Open his Eyes or to Walk before he Rise up or to Work with his Hands before he Move them VI. All Sacrifice is Sin not offer'd by the Spirit § XXIII But lastly From this false Opinion of Praying without the Spirit and not judging it Necessary to be Waited for as that which may be felt to Move us thereunto hath proceeded all the Superstition and Idolatry that is among those called Christians and those many Abominations wherewith the Lord is provoked and his Spirit grieved so that many deceive themselves now as the Jews did of old thinking it sufficient if they pay their daily Sacrifices and offer their customary Oblations from thence thinking all is well and creating a false peace to themselves as the Whore in the Proverbs because they have Offered up their Sacrifices of Morning and Evening-Prayers And therefore it 's manifest that their constant Vse of things doth not a whit influence their Lives and Conversations Prov. 7.14 but they remain for the most part as bad as ever Yea it is frequent both among Papists and Protestants for them first to Leap as it were out of their vain light and profane Conversations at their set Hours and Seasons and fall to their Customory Devotion and then when it is scarce finished and the Words to God scarce out the former profane Talk comes after it so that the same Wicked Profane Spirit of this World acts them in both If there be any such thing as Vain Oblations or Prayers that are Abomination which God heareth not as is certain there are and the Scripture testifies Isa. 66.3 Jer. 14.12 certainly such Prayers as are acted in Man's Will and by his own Strength without God's Spirit must be of that number § XXIV Let this suffice for Probation Now I shall proceed to Answer their Objections when I have said something concerning Joining in Prayer with others Those that Pray together with one accord Concerning Joining in Prayer with others use not only to Concur in their Spirits but also in the Gesture of their Body which we also willingly approve of It becometh those who approach before God to Pray that they do it with bowed Knees and with their Heads uncovered which is our practice But here ariseth a Controversy Whether it be lawful to Join with Object I others by those External Signs of Reverence albeit not in Heart who Pray formally neither Waiting for the Motion of the Spirit nor judging it necessary We Answer Not at all Answ. And for our Testimony in this thing we have suffered not a little For when it hath fall'n out that either Accidentally or to witness against their Worship How with Idolaters we cannot Join in Prayer we have been present during the same and have not found it lawful for us to Bow with them thereunto they have often persecuted us not only with Reproaches but also with Strokes and cruel Beatings For this Cause they use to accuse us of Pride Profanity and Madness
figured whereas it is usually translated as if the like Figure did now save us thereby insinuating that as they were Saved by Water in the Ark so are we now by Water-baptism But this Interpretation crosseth his sense he presently after declaring the Contrary as hath above been observed and likewise it would Contradict the Opinion of all our Opposers * The Protestants deny Water-baptism its absolute necessity to mens Salvation Altho' the Papists say none can be Sav'd without it yet grant Exceptions For Protestants deny it to be absolutly necessary to Salvation And though Papists say None are saved without it yet in this they admit an Exception as of Martyrs c. and they will not say that all that have it are Saved by Water-baptism which they ought to say if they will understand by Baptism by which the Apostle saith we are Saved Water-baptism for seeing we are saved by this Baptism as those that were in the Ark were Saved by Water that all those that were in the Ark were Saved by Water it would then follow that all those that have this Baptism are Saved by it Now this Consequence would be false if it were understood of Water-baptism because many by the Confession of all are baptized with Water that are not saved but this Consequence holds most true if it be understood as we do of the Baptism of the Spirit since none can have this Answer of a good Conscience and abiding in it not be Saved by it Fifthly That the One Baptism of Christ is not a Washing with Water as Proof V it hath been proved by the Definition of the One Baptism The Effects and Fruits of the Baptism of Christ. so it is also manifest from the Necessary Fruits and Effects of it which are three-times particularly expressed by the Apostle Paul As first Rom. 6.3 4. where he saith That so many of them as were baptized into Jesus Christ were baptized into his Death buried with him by Baptism into death that they should walk in Newness of Life Secondly to the Gal. 3.27 he saith positively For as many of you as have been baptized into Christ have put on Christ and Thirdly to the Col. 2.12 he saith That they were Buried with him in Baptism and Risen with him through the Faith of the operation of God It is to be observed here that the Apostle speaks generally without any Exclusive Term but Comprehensive of all he saith not Some of you that were baptized into Christ have put on Christ but As many of you which is as much as if he had said Every one of you that hath been baptized into Christ hath put on Christ. Whereby it is evident that this is not meant of Water-baptism but of the Baptism of the Spirit because else it would follow that Which Efects Water-Baptism wants whosoever had been baptized with Water-baptism had put on Christ and were Risen with him which all acknowledge to be most Absurd Now supposing all the Visible Members of the Churches of Rome Galatia and Coloss had been outwardly baptized with Water I do not say they were but our Adversaries will not only readily grant it but also contend for it suppose I say the Case so they will not say they had all put on Christ since divers Expressions in these Epistles to them shew the contrary So that the Apostle cannot mean Baptism with Water and yet that he meaneth the Baptism of Christ i. e. of the Spirit cannot be denied or that the Baptism wherewith these were baptized of whom the Apostle here testifies that they had put on Christ was the One Baptism I think none will call in question Now admit as our Adversaries Contend that many in these Churches who had been baptized with Water had not put on Christ it will follow that notwithstanding that Water-baptism they were not baptized into Christ or with the Baptism of Christ seeing as many of them as were baptized into Christ had put on Christ c. From all which I thus Argue If the Baptism with Water were the One Baptism i. e. the Baptism of Arg. 1 Christ as many as were baptized with Water would have put on Christ. But the last is false Therefore also the first And again Since as many as are baptized into Christ i. e. with the One Baptism which is the Baptism of Christ have put on Christ Then Water-Baptism is not the One Baptism viz. the Baptism of Christ. But the first is true Arg. 2 Therefore also the last Prop. III § V. Thirdly Since John's Baptism was a Figure and seeing the Figure gives way to the Substance Proved albeit the thing figured remain to wit the One Baptism of Christ yet the other ceaseth which was the Baptism of John I. John's Baptism was of Christ's a Figure That John's Baptism was a Figure of Christ's Baptism I judge will not readily be denied but in case it should it can easily be proved from the Nature of it John's Baptism was a being baptized with Water but Christ's is a baptising with the Spirit Therefore John's Baptism must have been a Figure of Christ's But further that Water-baptism was John's Baptism will not be denied That Water-baptism is not Christ's Baptism is already proved From which doth arise the Confirmation of our Proposition thus Arg. There is no Baptism to continue now but the One Baptism of Christ. Therefore Water-baptism is not to continue now because it is not the Baptism of Christ. II. John's Baptism is Ceas'd our Opposers confess That John's Baptism is Ceased many of our Adversaries confess but if any should alledge it otherwise it may be easily proved by the express words of John not only as being insinuated there where he Contradistinguisheth his Baptism from that of Christ but particularly where he saith Joh. 3.30 He Christ must Increase but I John must Decrease From whence it clearly follows that the Increasing or taking place of Christ's Baptism is the Decreasing or abolishing of John's Baptism so that if Water-baptism was a particular part of John's Ministry and is no part of Christ's Baptism as we have already proved it will necessarily follow that it is not to Continue Arg. If Water-baptism had been to continue a Perpetual Ordinance of Christ in his Church he would either have practised it himself or Commanded his Apostles so to do But that he Practised it not the Scripture plainly affirms John 4.2 And that he Commanded his Disciples to baptize with Water I could never yet read As for what is alledged that Matth. 28.19 c. where he bids them baptize is to be understood of Water-baptism that is but to beg the Question and the grounds for that shall be hereafter examined Therefore to baptize with Water is no Perpetual Ordinance of Christ to his Church This hath had the more Weight with me because I find not any standing Ordinance or Appointment of Christ necessary to Christians for which we have not either
they did in the two places above-cited Alleg. II Secondly they say If this were not understood of Water-baptism it would be a Tautology and all one with Teaching How Teaching and Baptising differ I say Nay Baptizing with the Spirit is somewhat further than Teaching or Informing the Vnderstanding for it imports a Reaching to and melting the Heart whereby it is turned as well as the Vnderstanding informed Besides we find often in the Scripture that Teaching and Instructing are put together without any Absurdity or needless Tautology and yet these two have a greater Affinity than teaching and baptizing with the Spirit Alleg. III Thirdly they say Baptism in this Place must be understood with Water because it is the Action of the Apostles and so cannot be the Baptism of the Spirit which is the work of Christ and his Grace not of Man c. Answ. I Answer Baptism with the Spirit tho' not wrought without Christ and his Grace is Instrumentally done by Men fitted of God for that purpose and therefore no Absurdity follows The Baptism with the Spirit Ascrib'd to Godly Men as Instruments that Baptism with the Spirit should be expressed as the Action of the Apostles for tho' it be Christ by his Grace that gives Spiritual Gifts yet the Apostle Rom. 1.11 speaks of his Imparting to them Spiritual Gifts and he tells the Corinthians that he had begotten them through the Gospel 1 Cor. 4.15 And yet to beget People unto the Faith is the work of Christ and his Grace not of Men. To Convert the Heart is properly the Work of Christ and yet the Scripture oftentimes ascribes it to Men as being the Instruments And since Paul's Commission was To turn People from Darkness to Light tho' that be not done without Christ co-operating by his Grace so may also baptizing with the Spirit be expressed as performable by Man as the Instrument tho the Work of Christ's Grace be needful to concur thereunto so that it is no Absurdity to say that the Apostles did Administer the Baptism of the Spirit Alleg. IV Lastly they say That since Christ saith here that he will be with his Disciples to the end of the World therefore Water-baptism must continue so long If he had been speaking here of Water-baptism then that might have been urged Answ. but seeing that is denied and proved to be false nothing from thence can be gathered He speaking of the Baptism of the Spirit which we freely confess doth remain to the End of the World yea so long as Christ's Presence abideth with his Children Object III § IX Thirdly they Object the Constant Practice of the Apostles in the Primitive Church who they say did always Administer Water-baptism to such as they Converted to the Faith of Christ And hence also they further urge that of Matth. 28. to have been meant of Water or else the Apostles did not understand it in that in baptizing they used Water or that in so doing they walked without a Commission I Answer That it was the Constant Practice of the Apostles is denied for we have shewen in the Example of Paul that it was not so since it were most absurd to judge that he Converted only these few even of the Church of Corinth whom he saith he baptized nor were it less absurd to think that that was a constant Apostolick Practice which he that was not inferior to the Chiefest of the Apostles and who declares he laboured as much as they all rejoyceth he was so little in But further the Conclusion inferred from the Apostles Practice of baptizing with Water to evince How the Apostles Baptized that they understood Matth. 28. of Water-baptism doth not hold for tho they baptized with Water it will not follow that either they did it by vertue of that Commission or that they mistook that place nor can there be any Medium brought that will infer such a Conclusion As to the other insinuated Absurdity That they did it without a Commission It is none at all for they might have done it by a Permission as being in use before Christ's Death and because the people nursed up with Outward Ceremonies could not be weaned wholly from them And thus they used other things as Circumcision and legal Purifications which yet they had no Commission from Christ to do to which we shall speak more at length in the following Proposition concerning the Supper But if from the Sameness of the Word because Christ bids them baptize Object and they afterwards in the Vse of Water are said to baptize it be judged probable that they did understand that Commission Matth. 28. to authorize them to baptize with Water and accordingly practised it Altho' it should be granted that for a season they did so far mistake it Answ. as to judge that Water belonged to that Baptism which however I find no necessity of granting yet I see not any great Absurdity would thence follow For it is plain they did mistake that Commission as to a main part of it for a Season as where he bids them Go teach all Nations since some time after they judged it unlawful to Teach the Gentiles yea Peter himself scrupled it until by a Vision constrained thereunto for which after he had done it he was for a season until they were better informed judged by the rest of his Brethren Now if the Education of the Apostles The Apostles did scruple the Teaching the Gentiles as Jews and their Propensity to adhere and stick to the Jewish Religion did so far influence them that even after Christ's Resurrection and the pouring forth of the Spirit they could not receive nor admit of the Teaching of the Gentiles tho' Christ in his Commission to them commanded them to Preach to them what further Absurdity were it to suppose that through the like Mistake the Chiefest of them having been the Disciples of John and his Baptism being so much prized there among the Jews that they also took Christ's Baptism intended by him of the Spirit to be that of Water which was John's and accordingly practised it for a season it suffices us that if they were so mistaken tho' I say not that they were so they did not always remain under that Mistake else Peter would not have said of the Baptism which now says that it is not a putting away of the filth of the flesh which certainly Water-baptism is But further they urge much Peter's baptising Cornelius in which they press two things First That Water-baptism is used even to those that had received the Spirit Secondly That it is said positively he commanded them to be baptized Acts 10.47 48. But neither of these doth necessarily infer Water-baptism to belong to the New Covenant-Dispensation nor yet to be a Perpetual standing Ordinance in the Church Whether Peter's Baptizing some with Water makes it a standing Ordinance to the Church For first all that this will amount to was That Peter at that
judged it unlawful to Eat flesh c saith If they eat doubting they eat their own Damnation Now it is manifest for all this that either the doing or forbearing of this was to another that placed no Conscience in it of no moment so I say he that Eateth that which in his Conscience he is perswaded is not lawful for him to Eat doth Eat his own Damnation so he also that placeth Conscience in Eating bread and wine as a Religious Act if he do it Vnprepared and without that due Respect wherein such Acts should be gone about he Eateth and Drinketh his own Damnation not discerning the Lord's Body i. e. not minding what he doth to wit with a special Respect to the Lord and by way of a special Commemoration of the Death of Christ. § VI. I having now sufficiently shewen what the True Communion of the Body and Blood of Christ is how it is partaken of and how it has no necessary Relation to that Ceremony of bread and wine used by Christ with his Disciples it is fit now to consider the Nature and Constitution of that Ceremony for as to the proper Vse of it we have had occasion to speak of before whether it be a standing Ordinance in the Church of Christ obligatory upon all II. Whether this Ceremony be a necessary Part of the New Covenant and Obligatory or indeed whether it be any necessary part of the Worship of the New Covenant-dispensation or hath any better or more binding Foundation than several other Ceremonies appointed and practised about the same time which the most of our Opposers acknowledge to be ceased and now no ways binding upon Christians We find this Ceremony only mentioned in Scripture in four places to wit Matthew Mark and Luke and by Paul to the Corinthians If any would infer any thing from the frequency of the mentioning of it that will add nothing for it being a matter of Fact is therefore mentioned by the Evangelists and there are other things lets Memorable as often yea oftner mentioned Matthew and Mark give only an Account of the matter of Fact Mat. 26.26 Mark 14.22 Luke 22.19 1 Cor. 11.23 without any Precept to do so afterwards simply declaring that Jesus at that time did desire them to Eat of the Bread and Drink of the Cup To which Luke adds these words This do in Remembrance of me If we consider this Action of Christ with his Apostles there will appear nothing singular in it for a Foundation to such a strange Superstructure as many in their Airy Imaginations have sought to build upon it for both Matthew and Mark press it as an Act done by him as he was Eating Matthew saith And as they were Eating The breaking of Bread was no singular thing but a Custom to Jews P. Riccius and Mark And as they did Eat Jesus took bread c. Now this Act was no singular thing neither any solemn Institution of a Gospel-Ordinance because it was a Constant Custom among the Jews as Paulus Riccius observes at length in his Celestial Agriculture That when they did Eat the Pass-over the Master of the Family did take Bread and bless it and breaking it gave of it to the rest and likewise taking Wine did the same so that there can nothing further appear in this than that Jesus Christ who fulfilled all Righteousness and also observed the Jewish Feasts and Customs used this also among his Disciples only that as in most other things he laboured to draw their Minds to a further thing so in the use of this he takes occasion to put them in mind of his Death and Sufferings which were shortly to be which he did the oftner Inculcate unto them for that they were Averse from believing it And as for that Expression of Luke What it is To do this in Remembrance of Christ Do this in Remembrance of me it will amount to no more than being the last time that Christ did Eat with his Disciples he desired them that in their Eating and Drinking they might have regard to him and by the Remembring of that opportunity be the more stirred up to follow him diligently through Sufferings and Death c. But what man of Reason laying aside the Prejudice of Education and the Influence of Tradition will say that this Account of the Matter of Fact given by Matthew and Mark or this Expression of Luke to do that in Remembrance of him will amount to these Consequences which the generality of Christians have sought to draw from it as calling it Augustissimum Eucharistiae Sacramentum Venerabile Altaris Sacramentum The Principal Seal of the Covenant of Grace by which all the Benefits of Christ's Death are sealed to Believers and such like things But to give a further Evidence how these Consequences have not any bottom from the Practice of that Ceremony nor from the words following Do this c. let us consider another of the like Nature as it is at length expressed by John c. 13. v. 3 4 8 13 14 15. Jesus riseth from Supper and laid aside his Garments and took a Towel and girded himself After that he poured Water into a Bason and began to Wash the Disciples Feet and to wipe them with the Towel wherewith he was girded Peter saith unto him Thou shalt never Wash my Feet Jesus answered him If I Wash thee not thou hast no part with me Christ's Washing of Feet and its Manner related So after he had Washed their Feet he said Know ye what I have done to you If I then your Lord and Master have Washed your Feet ye also ought to Wash one anothers Feet For I have given you an Example that ye should do as I have done to you As to which let it be observed that John relates this Passage to have been done at the same time with the other of breaking Bread both being done the Night of the Pass-over after Supper If we regard the Narration of this and the Circumstances attending it it was done with far more Solemnity and prescribed far more punctually and particularly than the former It is said only As he was Eating he took Bread Compar'd with the Breaking of Bread so that this would seem to be but an Occasional business But here he rose up he laid by his garments he girded himself he poured out the Water he Washed their Feet he wiped them with the Towel He did this to all of them which are Circumstances surely far more observable than those noted in the other The former was a Practice common among the Jews used by all Masters of Families upon that occasion but this as to the Manner and Person acting it to wit for the Master to rise up and Wash the Feet of his Servants and Disciples was more singular and observable In the breaking of Bread and giving of Wine it is not pleaded by our Adversaries nor yet mentioned in the Text that he particularly put
First that as often imports a Command the contrary whereof is shewen neither will they ever be able to prove it Secondly Christ's Outward and Inward Coming That this Coming is understood of Christ's last outward Coming and not of his Inward and Spiritual that remains to be proved whereas the Apostle might well understand it of his Inward Coming and Appearance which perhaps some of those Carnal Corinthians that used to come drunken together had not yet known and others being Weak among them and inclinable to dote upon Outwards this might have been Indulged to them for a season and even used by those who knew Christ's Appearance in Spirit as other things were of which we shall speak hereafter especially by the Apostle who became Weak to the Weak and All to All that he might save some Now those Weak and Carnal Corinthians might be permitted the Vse of this To Remember Christ's Death till he Come To Arise in the Heart to Shew forth or Remember Christ's Death till he come to Arise in them for thô such need those outward things to put them in mind of Christ's Death yet such as are dead with Christ and not only dead with Christ but buried and also arisen with him need not such Signs to Remember him And to such therefore the Apostle saith Col. 3.1 If ye then be risen with Christ seek those things which are above where Christ sitteth on the right hand of God but Bread and Wine are not these things that are above but are things of the Earth But that this whole matter was a meer Act of Indulgence and Condescendence of the Apostle Paul to the Weak and Carnal Corinthians appears yet more by the Syriack * And likewise the other Oriental Versions as the Araebick and Aethiopick have it the same way Copy which ver 17. in his entring upon this matter hath it thus In that concerning which I am about to command you or instruct you I commend you not because ye have not gone forward but are descended unto that which is less or of less Consequence Clearly importing that the Apostle was grieved that such was their Condition that he was forc'd to give them Instructions concerning those Outward things and doting upon which they shew they were not gone forward in the Life of Christianity but rather sticking in beggarly Elements And therefore ver 20. the same Version hath it thus When then ye meet together ye do not do it as it is just ye should do in the day of the Lord ye eat and drink Thereby shewing to them that To Meet together to eat and drink Outward Bread and Wine was not the Labour and Work of that Day of the Lord. But since our Adversaries are so zealous for this Ceremony because used by the Church of Corinth though with how little ground is already shewen how come they to pass over far more positive Commands of the Apostles To abstain from things strangled as matters of no moment As First Acts 15.26 where the Apostles peremptorily Command even the Gentiles as that which was the Mind of the Holy Ghost To abstain from things strangled and from Blood And Ja. 5.14 where it is expresly Commanded The Anointing with Oil. That the Sick be Anointed with Oil in the Name of the Lord. If they say These were only Temporary things but not to Continue Object What have they more to shew for this there being no express Repeal of them Answ. If they say The Repeal is implied because the Apostle saith Object We ought not to be jugded in Meats and Drinks I admit the Answer Answ. but how can it be evited to militate the same way against the other Practice Surely not at all nor can there be any thing urged for the one more than for the other but Custom and Tradition And for that of James they say There followed a Miracle upon it Object to wit the Recovery of the Sick But this being Ceased so should the Ceremony Though this might many ways be answered to wit Answ. That Prayer then might as well be forborn A Ceremony ought to Cease its Vertue failing to which also the saving of the Sick is there ascribed yet I shall accept of it because I judge indeed that Ceremony is Ceased only methinks since our Adversaries and that rightly think a Ceremony ought to Cease where the Vertue fails they ought by the same Rule to forbear the laying on of Hands in imitation of the Apostles since the Gift of the Holy Ghost doth not follow upon it Thus Laying on of Hands § IX But since we find that several Testimonies of Scripture do sufficiently shew that Such External Rites are no necessary part of the New Covenant-Dispensation therefore not needful now to Continue however they were for a season practised of old I shall instance some few of them whereby from the Nature of the thing as well as those Testimonies it may appear that the Ceremony of Bread and Wine is Ceased as well as those other things confessed by our Adversaries to be so The Ceremony of Bread and Wine is Ceas'd The first is Rom. 14.17 For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Here the Apostle evidently shews that the Kingdom of God or Gospel of Christ stands not in Meats and Drinks and such like things but in Righteousness as by the Context doth appear where he is speaking of the Guilt and Hazzard of judging one another about Meats and Drinks So then if the Kingdom of God stand not in them nor the Gospel nor Work of Christ then the Eating of Outward Bread and Wine can be no necessary part of the Gospel-Worship nor any perpetual Ordinance of it Another is yet more plain of the same Apostle Col. 2. Col. 2.16 the Apostle throughout this whole Second Chapter doth clearly plead for us and against the Formality and Superstition of our Opposers for in the beginning he holds forth the great Priviledges Christians have by Christ who are come indeed to the Life of Christianity and therefore he desires them ver 6. As they have received Christ so to walk in him and to beware lest they be spoiled through Philosophy and vain Deceit after the Rudiments or Elements of the World because that in Christ whom they have received is all Fullness And that they are Circumcised with the Circumcision made without Hands which he calls the Circumcision of Christ and being buried with him by Baptism are also arisen with him through the Faith of the Operation of God Here also they did partake of the True Baptism of Christ and being such as are Arisen with him let us see whether he thinks it needful they should make use of such Meat and Drink as Bread and Wine to put them in Remembrance of Christ's Death or whether they ought to be judged that they did it not ver 16. Let
any but that those Vertues are not in many of the Persons expressed by the Titles they bear neither will they allow to speak so to such in whom these Vertues are unless they be so dignified by outward Princes So that such as are truly Vertuous must not be styled by their Vertues because not priviledged by the Princes of this World and such as have them not must be so called because they have obtained a Patent so to be and all this is done by those who pretend to be his Followers that commanded his Disciples Not to call any Man Master and told them such could not believe as received Honour one from another and sought not the Honour which cometh from God only This is so plain to such as will indeed be Christians that it needs no Consequence Your Holiness Your Grace c. Fourthly As to those Titles of Holiness Eminency and Excellency used among the Papists to the Pope and Cardinals c. and Grace Lordship and Worship used to the Clergy among the Protestants it is a most blasphemous Usurpation For if they use Holiness and Grace because these things ought to be in a Pope or in a Bishop how come they to usurp that peculiarly to themselves Ought not Holiness and Grace to be in every Christian And so every Christian should say Your Holiness and Your Grace one to another Next how can they in Reason claim any more Titles than were practised and received by the Apostles and Primitive Christians whose Successors they pretend they are and as whose Successors and no otherwise themselves I judge will confess any Honour they seek is due to them Now if they neither sought received nor admitted such Honour nor Titles how came these by them If they say They did let them prove it if they can We find no such thing in the Scripture The Christians speak to the Apostles without any such Denominations neither saying If it please Your Grace Hypocrites want Titles Your Holiness Your Lordship nor Your Worship they are neither called My Lord Peter nor My Lord Paul nor yet Master Peter nor Master Paul nor Doctor Peter nor Doctor Paul but singly Peter and Paul and that not only in the Scripture but for some hundreds of Years after So that this appears to be a manifest Fruit of the Apostasy For if these Titles arise either from the Office or Worth of the Persons it will not be denied but the Apostles deserved them better than any now that call for them But the Case is plain the Apostles had the Holiness the Excellency the Grace and because they were Holy Excellent and Gracious they neither used nor admitted of such Titles But these having neither Holiness Excellency nor Grace will needs be so called to satisfy their Ambitious and Ostentive Minds which is a manifest Token of their Hypocrisy Fifthly as to that Title of Majesty usually ascribed to Princes we do not find it given to any such in the Holy Scripture but that it is specially and peculiarly ascribed unto God as 1 Chron. 29.11 Job 37.22 Psal. 21.5.29.4.43.3.63.1.96.6 Isa. 2.10.24.14.26.10 Heb. 1.3 2 Pet. 1.16 and many more Places Hence saith Jude ver 25. To the only wise God our Saviour be Glory and Majesty c. not to Men We find in Scripture the proud King Nebuchadnezar assuming this Title to himself Dan. 4.30 who at that Time received a sufficient Reproof by a sudden Judgment which came upon him Therefore in all the Compellations used to Princes in the Old Testament it is not to be found nor yet in the New Paul was very civil to Agrippa yet he gives him no such Title Neither was this Title used among Christians in the Primitive Times Hence the Ecclesiastical History of the Reformation of France relating the Speech of the Lord Rochefort at the Assembly of the Estate of France held under Charles the Ninth in the Year 1560 saith That this Harangue was well remarked in that he used not the Word Majesty invented by Flatterers of late Years And yet this Author minded not how his Master Calvin used this flattering Title to Francis the First King of France Eccles. hist. lib. 4. p. 445. Your Majesty not used How taken notice of in 1560. and not only so but calls him Most-Christian King in the Epistle to his Institutions though by his daily persecuting of the Reformers it was apparent he was far from being such even in Calvin's own Esteem Surely the complying with such vain Titles imposed and introduced by Antichrist greatly tended to stain the Reformation and to render it defective in many things Lastly All these Titles and Styles of Honour are to be rejected by Christians because they are to seek the Honour that comes from above and not the Honour that is from below But these Honours are not that Honour that comes from above but are from below The Proud Mind loves Titles For we know well enough what Industry and what Pains Men are at to get these Things and what part it is that seeks after them to wit the Proud Insolent Haughty Aspiring Mind For judge Is it the Meek and Innocent Spirit of Christ that covets that Honour Is it that Spirit that must be of no Reputation in this World that has its Conversation in Heaven Phil. 3.20 that comes to have Fellowship with the Sons of God Is it that Spirit I say that loves that Honour that seeks after that Honour that pleads for the upholding of that Honour that frets and rages and fumes when it is denied that Honour Or is it not rather the Lordly insulting Spirit of Lucifer Lucifer's Spirit the Prince of this World he that of old affected and sought after this Honour and loved not to abide in the Submissive Low Place And so all his Children are possessed with the same ambitious proud Mind seeking and coveting Titles of Honour which indeed belong not to them For let us examine Who are they 1 Sam. 2.30 that are Honourable indeed Is it not the Righteous Man Is it not the Holy Man Is it not the humble-hearted Man the meek spirited Man And are not such those that ought to be honoured among Christians Now of these may there not be Poor Men Labourers silly Fishermen And if so how comes it that the Titles of Honour are not bestowed upon such But who are they that generally receive and look for this Honour Are they not the Rich ones such as have abundance of the Earth as be like the Rich Glutton such as are proud and ambitious such as are Oppressors of the Poor such as swell with Lust and Vanity and all superfluity of Naughtiness Who are the very Abomination and Plague of the Nations are not these they that are accounted the Honourable that require and receive the Titles of Honour proud Hamans Now whether is this the Honour that comes from God or the Honour from below Doth God honour such as daily dishonour him
I have here affirmed for when I shewed you before how ye Contradicted your Master viz. John Menzies in another Matter ye would not admit it as Relevant though the Case be alike alledging it was a Retorsion Ye undertook to Dispute against the Theses but it seems you find not room enough there but ye must run to G. K's Book for further matter G. K. I see it is more against G. K. than R. B. his Theses that you set your selves And therefore G. K. must defend G. K. But I say in this there is no Contradiction between R. B. and me for there is a two-fold sort of Inspirations or Influences Note divers of the Auditors were displeased with their going from the Theses the one General other Special The General Influences are given in general or common for the doing of all common or ordinary Actions and by the Special Influences of the Spirit we are enabled to go about those Special Duties as of Prayer Thanksgiving c. Now of these special Inspirations or Influences R. B. in his Theses is to be understood and thus there is no Contradiction betwixt him and me R. B. To which I have this to add there is a Difference betwixt the Influences of the Spirit as we are particularly acted by them in singular and particular Acts of Worship and as we are generally Influenced by the Spirit in so far as we come habitually to live and walk in the Spirit For in that respect we may be said to do every thing in the Spirit as we grow up into that State though there be more particular Influences requisite in Matters of Worship G. K. I say further particular Influences or Inspirations of the Spirit are of several sorts which are Analogous or proportional to the several Sorts of Duties As Preaching and Praying are several sorts of Duties now the Particular Influence to Pray is not to Preach and so on the contrary Also the Influences which serve to Duties only Inward as to Wait fear and love God do not serve without a superadded Influence to the performance of outward Duties Therefore every Influence is to respect the Duty that it is given unto A. Shir. I prove that such particular Influences are not needful to Acts of Worship Thus If such particular Influences of the Spirit were needful unto outward Acts of Worship then they were also needful unto inward Duties as to waiting desiring loving and feeling God But The last is absurd Therefore the first R. B. Having repeated the Argument I deny that the last is Absurd G. K. Come 〈◊〉 with that Argument I confess it hath some Acumen or Sharpness in it but ex tua pharetra nunquam venit illa sagitta this Arrow hath not come out of thy Quiver but out of thy Master's who hath formerly used this Argument against us Alex. Shir. I prove the last is absurd If the Inspirations of the Spirit be necessary to Inward Duties as to Wait desire c. then we must not Wait without them But this is Absurd Therefore is the other G. K. Having repeated the Argument I deny that this is Absurd For we cannot suppose that ever at any Time an Influence or Inspiration can be wanting to Wait upon God to Desire and Fear and love him and the Particular Influences to particular Duties such as Praying Preaching Thanksgiving is not wanting whenever the Season cometh to go about them Al. Shir. If ye have these particular Influences why do ye not make use of them Why do ye not say the Grace R. B. It will not follow That we do not pray nor make use of those particular Influences because at sometimes we do not take off our Hats or speak Words which are not Essential to true Prayer J. L. I prove That that Distinction concerning general and particular Influences is not sufficient That which may be a Ground for a Heretick to forbear Prayer for a whole Year is not a sufficient Distinction But This may be a Ground for a Heretick to forbear Prayer for a whole Year Therefore It is not a sufficient Distinction G. K. Having repeated the Argument I deny the Second Proposition J. L. I prove it for a Heretick may pretend He hath not those particular Influences for a whole Year G. K. Though an Heretick may pretend yet he has no Ground from our Principle to pretend to any such thing because these particular Influences cannot be wanting neither for one Year nor for any Time that the particular Duties ought to be gone about and if any did pretend the want of particular Influences to pray c. they are to be judged as Guilty and Deceitful as giving that for an Excuse which is not sufficient although all have not the Vtterance of Prayer so as to Pray in Words nor can any pray truly in Words but by a particular Influence A. Sh. This Influence or Inspiration is either commanding or forbidding so G. K. understood it but because of the great Confusion or Noise he cannot certainly say And upon this Understanding G. K. answered It is not a sufficient Enumeration for there is a Midst Praeses A. T. Master Keith ye know we say Non datur medium Students There is no Midst betwixt Contradictory Propositions G. K. But these Propositions are not Contradictory for there is a Midst betwixt Commanding and Forbidding A. Shir. Either he doth Command or not Command there is no Midst here chuse you whether G. K. He doth not Command us in all things in which we are Inspired for some Inspirations are Mandatory and Commanding some Permissory or Permitting and some forbidding so betwixt commanding and forbidding the midst is Permitting J. L. But a Permission cannot be an Inspiration otherwise ye might say A Stone doth Inspire you as much as God because a Stone doth permit or not hinder you G. K. I deny the Consequence for I offer to shew from Scripture That Paul when he did a thing by Permission was Inspired As when he said I speak this by Permission and not by Commandment Here he was writing Scripture by Inspiration in the very Time See 1 Cor. 7.6 and compared with 40. vers See Acts 16.7 And again where he said I assayed to go to such a Place but the Spirit permitted not A. Shir. This was not a Permission but a hindering or not a permitting him G. K. But I gather out of these Words by the Rules of Contraries That if the Spirit did not permit Paul at sometimes it did permit him at other Times and this Permission was by Inspiration And I hope it is lawful for me to make this Observation or Note upon this Scripture seeing your Masters will make half a dozen not so much to the purpose But for the further opening of this Matter I distinguish of Permission thus There is a Negative Permission and a Positive Permission A Negative Permission is a simple Forbearance or not medling in any Case and such a Negative Permission
Testimony of Moses and the Prophets even than John who was the greatest But when we produce the Testimony of Moses and the Prophets and Apostles as an Evidence to the Truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their Chief and Only Rule For either they should Receive it or not Receive it if they should Receive it then they are faulty who in the late Dispute at Aberdeen did refuse to Receive the Evidence of the Scriptures as from us only because we say We have a greater to wit that of the Spirit within us although we own the Scripture as the greatest Visible and outward Evidence that we can give to our Adversaries If they should not Receive the Scripture-Evidence and Testimony as from us because we say we have a Greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same Reason That the Jews ought not to receive the Testimony of the Scriptures as an Evidence for Christ because he said He had a Greater And certainly he had a greater though they would not receive it nor could not as they stood in their Prejudice and Malice wherewith they were filled against him who did not receive him Now this I say with Freedom and Boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one Mouth require of us an Evidence that we are Inspired or have a Measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an Evidence of this Truth viz. That the Quakers so called have a Measure of the Inspiration of the Spirit of God and Christ in them For according to the Scriptures-Testimony Christ the true Light enlighteneth every Man that cometh into the World and his Illumination is his Inspiration I profess sincerely in God's Fear That the Scriptures-Testimony is to me as full and plain and Convincing to prove this Truth viz. That an Illumination Manifestation and Inspiration of the Spirit of God is given to every Man is in every Man as to prove this Truth That Christ who according to the Flesh was born of the Virgin Mary was the promised Messiah Now if we can prove from Scripture That all Men have in them a Measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our Point which is That we have also a Measure of the same in us for ALL MEN doth comprehend Vs called Quakers as well as other Men I see not what our Adversaries can with any Colour Object against this Evidence from Scripture but this That they will deny that the Scripture bears Testimony to this Vniversal Illumination or Inspiration of the Spirit of God in Men. But this brings the Matter of the Debate from being Personal to be Doctrinal and so puts us upon equal Terms at least with all our Adversaries especially Prelatical Anabaptist and Presbyterian and Independent Opposers whatsoever who say The Scriptures are their chief and only Rule And though our Adversaries say The Scripture doth not testifie to that Universal Inspiration of the Spirit of Christ in Men that moveth us not more than when the Jews denied That the Scriptures bore Testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the Truth of this Doctrine of Divine Illumination and Inspiration in all Men and consequently in the Quakers as much as they or any professing Christianity upon Earth can prove any Principle or Doctrine of their Faith Secondly We are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures-Testimony That this Universal Inspiration and Illumination of Christ by his Spirit in Men is a sufficient Evidence of Truth and Rule of Faith and Life in all Men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted and rejected but regarded and attended is a Greater Evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the Greatest Visible and Outward Evidence that either we or they can give of their Rule I shall conclude with a reasonable Demand to these Young-Men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz. That whatever is of God is God That the Scriptures according to the Quakers are Fallacious and can beguile us That the Baptism with the Holy Ghost is ceased And the rest of their Discourse inserted in this foregoing Treatise If Yea Let them declare so much to the People who are greatly stumbled at these their Expressions even divers of their own Church If Nay then let them publickly Reprove and Disown those Words otherwise not only we but many others will say Ye have both taught and allowed them so to Affirm G. K. Quakerism Confirmed OR A VINDICATION Of the Chief DOCTRINES and PRINCIPLES Of the PEOPLE called QUAKERS FROM THE Arguments and Objections of the Students of Divinity so called of Aberdeen in their Book entituled QVAKERISM CANVASED BY ROBERT BARCLAY AND GEORGE KEITH 2 Tim. 3.9 But they shall proceed no further for their Folly shall be manifest to all Men c. London Printed for Tho. Northcott 1691. Friendly Reader 1676. HAD we not more Regarded the Interest of the Truth for whose sake we can shun no Abasement than the Significancy of those with whom we have this Rencountre we should have rather chused to be silent than Answer them they being of so small Reputation among their own that neither Teachers nor People will hold themselves Accomptable for any of their Positions and seem zealous to have it believed they would not bestow Time to Read it nor yet hold themselves obliged to Approve it However since we certainly know That in the Second Part of their Book to which this Reply is they have scraped together most of the Chief Arguments used against us and borrowed not a little from G. M's Manuscripts with whose Work that yet appears not we have been these seven Years menaced Which like the Materials of a Building managed by Unskilful Workmen though they be by them very confusedly put together yet being the chief Things can be said against us we have throughly handled for the Reader 's Satisfaction which may be Serviceable to the Truth without Respect to the Insignificancy of those against whom it is written As for the first Part of their Book we have also Answered it but distinct from this it consisting of many Particularities of Matters of Fact which perhaps might have proved tedious to many Readers that may by This be Edified and think it of no great Consequence that the Students are proved Liars which even many
Students gift of Contradicting themselves take one here in their own Words * The Students contradicting themselves about the Rule of Faith They say this above-mentioned Retortion doth not meet their Argument why Do we conclude that the Spirit is not the Rule of Faith because they cannot give an Evidence which will actually Convince that they are led by the Spirit No such thing Compare this with J. L's Medium of his second Argument where he undertaketh to prove That the Spirit is not the Rule of Faith as it is expressed by themselves because there can be no Evidence given of it in the World But if they think to creep out here that there may be Evidences given though not such as do actually Convince because of the want of a subjective Evidence or disposition of the mind as they afterwards add and that we can give no Evidence of this last sort It remains then for them to prove that their minds are well disposed seeing they are the Opponents and we the meer Defendents and that the Evidences assigned by us or such as are not manifest even to the well-disposed and yet to go round pag. 59. Paragraph 19. They account this of the well-disposed mind ridiculous though it was the best Answer their Master could give the Iesuit in the like case as above is shewn But thou may'st perhaps judge Reader that these that are so nice and scrupulous in receiving Evidences from others would give some very solid ones for their own Rule when pressed the same way to give us an Evidence that they have the Scripture to be their Rule from God and that they have the true sense of it Take then notice of them here Reader and see how satisfactory their Answer is Now say the Students pag. 59. The Solution is easie for they who make the Scripture their principal Rule are either our own Churches or they are Sects dissenting from us If the first have not our Divines frequently proved both from the intrinsick Characters of Divinity that appear in the Scriptures themselves and also from the outward Motives of Credibility that we have these Scriptural Revelations from God And have they not often assigned sufficient objective Evidences and Proofs of the senses of the Scriptures taught by our Churches as to every point controverted by us and all Sects whatsoever So that Dissenters remain Vnconvinced for want of subjective Evidence and disposition of mind and really ought to believe us teaching such senses of Scripture c. Is not this rarely well solved Do the Students give any better Evidence for all this than their own declaration And is not this according to themselves as good for other Hereticks as for them Is it not strange with what confidence they should print such stuff Besides as to the first part of it it is manifestly false for Calvin the Chiefest of their Divines hath in plain words asserted viz. That all the Objective Evidences and Motives of Credibility are not sufficient to establish the Conscience in the belief of the Scriptures certainly Calvin's Testimony for the Spirit and that thereunto is necessary the secret and inward Testimony of the Spirit yea that the same Spirit that was in the Prophets and Apostles enter into the heart c. So say all the publick Confessions of the Protestants abroad and seeing of this according to the Students there can be no Objective Evidences in the World given then neither can there of the Scripture which they confess is their Rule So the Reader may see that their Work is like the Viper's Brood that destroyeth it self and tends to overturn the Certainty of all Christian Religion landing in Scepticism Which because they cannot shun they end their Section in vain Boasting and Railing saying pag. 77. They provoke all the Papists and Quakers of the World to argue against them so if they can Here are high Words indeed but seeing they are so busie in Boasting we accept the Challenge and offer to prove before as publick an Auditory as the last Dispute was that their Arguments against the Quakers are no better than the Iesuit's against their Master And here to conclude they add Let the Reader therefore judge whether Railing Robin shews forth more of an Ass 's than of a Viper 's nature where he brands our Argument with the black mark of Popery Well! we leave to the Reader 's judgment who also may judge if this be not Railing And it the Students who talk at this rate be to be trusted in their Preface saying That they have abstained from all personal Criminations and have not rendred evil for evil And what may be thought of Men that are not ashamed thus to belie themselves SECTION III. Wherein the Students Arguments concerning the Supper and against Perfection and Women's Speaking are Considered and Answered contained in their Sub-section 3. from pag. 66. of their Book to pag. 78. FIrst They say They might argue that the Quakers have not Revelations from the Spirit because of their mad and impious Practices And then they turn this Assertion into a Question asking Have not the Quakers committed such Practices saying Lying Books writ against the Quakers they were commanded by the Spirit And for this they refer the Reader to several Books writ against the Quakers by their declared Adversaries Which signifie nothing unless they will prove that these Men spake Truth which they neither have nor can do and so are no more valued by us then Cochleus's Lies against Luther But to Confirm this They place at large a Citation out of H. More whom they say The Quakers have reported to be a Quaker This is a false Calumny which they are dared to prove That H. More hath in a Letter to G. K. owned some of the Quakers Principles is true as particularly that of Immediate Objective Revelation called by them The Head of the Monster and that the Seed is a Substance which they count one of the Quakers grand Errors As for that Citation of H. More he wrote it upon Trust and was not an Eye-Witness of these things and it recurs upon him and them to prove the things true The Story there mentioned of J. N. seeing it was at that very time disowned by the Quakers and since Condemned by himself militates nothing against us no more than other horrid things yea that which in the Students own esteem is down-right Treason being done by some of the Chief of their Ministry as Commanded by the Scripture doth against them In Conclusion they give a Proverb used by Will. Dundas in a Book of his as a further Instance which they call a Bundle of Ridiculous and Non-sensical Expressions But will they deny but the Presbyterian General Assembly of which W. Dundas so writes was a Mingle-mangle of Omni gatherums particularly that Assembly that Excommunicated and gave to the Devil B. Spotwood and these other called Reverend Prelates of the Church the Students own Or let the
from things strangled and from Blood was Nailed to the Cross which was Commanded long after Christ was Crucified And yet some of their Divines as they call them use this Scripture for a Repeal of it Their second Charge against the Quakers and to prove they are not led by the Spirit is A Legal Righteousness distinguished from the Gospel Righteousness because They assert a possibility of not sinning upon Earth Which they say is expresly contrary to the Scripture As first to Isaiah 64.6 We are all an unclean thing All our Righteousness are as filthy Rags But they should have proved that the Prophet speaks here not only of the Legal Righteousness of the Jews but even of the Righteousness wrought by Christ in the Regenerate under the Gospel which they have not so much as attempted to do and therefore prove nothing Yea the Chiefest of their Divines as Calvin Musculus Corretus deny this Place to be understood of the Righteousness of the Saints under the Gospel Freedom from Sin demonstrated by Scripture-Testimonies but only of the Legal Righteousness of the Jews whom we leave them to Refute or Reconcile themselves to And proceed to their Second Argument from the Words of the Prayer Forgive us our sins But Men may pray for Forgiveness of Sins past though they sin not daily and this is the thing in Question Likewise this Argument drawn from these Words doth militate no less against Perfect Justification than it doth against Perfect Sanctification as G. K. hath at more length in his Quakerism no Popery in Answer to their Master J. M. pag. 41. They argue from the Words of the Apostle Paul Rom. 7.18 20. c. To will is present with me c. but they should have proved That the Apostle wrote of his own Present Condition and not as personating the Condition of others For the Apostle in the same 7 Chap. ver 14. saith of himself But I am Carnal sold under Sin But who will say That the Apostle as to his own Present Condition was then Carnal or if he was was there no Spiritual Men then or was he none of them But fourthly they urge 1 Joh. 1.8 If we say we have no sin we deceive our selves c. and here they are offended R. B. should say This is Conditional like the 6 Verse which they Confess is so For say they at the same rate he might alledge all the rest of the Verses of the Epistle to be Conditional But if it refer or allude particularly to the 6 Ver. the Reason will hold as to it though not of the rest that both they and the rest of the Verses of this Chapter do allude to the fifth The Supposition If so often repeated doth shew they are angry that R. B. should alledge WE here doth not include John more than the Apostle James 3.9 With the Tongue Curse we Men doth include James For first the Students will have James here included alledging it is spoken of Excommunication And here they take occasion to upbraid R. B. with Ignorance in Ecclesiastical Discipline but surely they have been either Dreaming or Doting when they so wrote For had they read the following verse they might have observed the Apostle Condemning this Cursing saying These things ought not so to be And we suppose they judge not their Ecclesiastical Discipline to be Vnlawful But being it seems ashamed of this Shift they give another Interpretation which destroyeth their own Cause alledging James might have understood it of himself before his Conversion The Tongue c. therewith Curse we Men how interpreted by the Students while perhaps he was a Curser Very well then let them give us a Reason why the Apostle John might not also have understood If we say c. of himself also before his Conversion But are not these thinkest thou Reader Learned Divines who to evite the Strength of a Scripture give it within the Compass of one page two Contradictory Expositions affirming them both and yet if the one be true the other must be false And then can shake them both off alledging They may render the Word by way of Interrogation And do we therefore Curse men Are not these rare Interpreters because the Apostle useth an Interrogation elswhere in this Chapter therefore this may be so done also But what then becometh of their Church-Discipline and other Interpretation These must be shut out of Doors Are not these like to be stable Preachers who give three different Interpretations to one Text if any one of which be true the other two cannot be admitted It seems these Young Men think to make a quick Trade of the Bible Cauponari verbum Dei who can thus play fast and loose with it at pleasure But to proceed they alledge Ecclesiast 7.20 There is not a just man upon earth that doth good and sinneth not Their Plea for sin from an Error in the Translation of the Text. This Argument is built upon an Errour of the Translation it should be translated Who may not sin qui non peccet so Junius and Tremellius Vatablus the Vulgar Latin and almost all the Interpreters have it and our English Translation Psal. 119. ver 11. translateth the same Hebrew Word so being in the same Tense which is the Second Future I have hid thy word in my heart that I may not sin against thee A second Place Ja. 3.2 In many things we offend all What then it followeth not thence that we offend at all Times or we can never but offend which is the thing under Debate But to Conclude they Confess we have other Exceptions which themselves it seems take no notice of because they are solidly refuted by their Divines and therefore say the Students the Quakers herein teach a doctrine contrary to the Revelations of God's Spirit in the Scriptures Answ. A quick way to dispatch Controversies indeed if it could hold but at present it may serve to shew the Students Folly not to Refute our Principles If their Divines have already done the Business so solidly might not they have spared their Labour which some of their own think had been their Wisdom Their Third Instance against the Quakers is pag. 74. their allowing of Women to Preach alledging It is directly contrary to 1 Cor. 14.34 35. Let your Women keep Silence c. and 1 Tim. 2. I2 Let the Woman learn in silence c. Here to begin like themselves they say G. K. is too much addicted to Women but they are dared if they can to produce any real Ground for this malitious Insinuation G. K. Vindicated from their Insinuations G. K. besides the Testimony of a good Conscience hath the Testimony of Hundreds who have known his manner of Life and Conversation from his Childhood to this Day that it hath been Honest and of Good Report so that he feareth not that the Lying Reports which the Malice of his Adversaries may raise can hurt him Yet these
are Men that solemnly profess they have abstained from Personal Criminations but seeing they have belied the Apostle Paul as is above observed G. K. may take it patiently to be treated at this Rate by Men of such Circumstances But if they think to infer it because G. K. doth plead for the Liberty and Priviledge of Women they might as well plead That G. K. is too much addicted to a Perfect Holiness because he doth plead for it or that the Students are too much addicted to sin since they plead for the Continuance of it for Term of Life They are little less than inraged that G. K. should have alledged the Testimony of Augustine and Bernard interpreting this Place of the Flesh and therefore they labour like Men in a Sweat for a whole Page against this to no purpose the only Reason of G. K's citing them being because some of their Preachers cried out against this Allegory as a horrid abusive thing in some Quakers to shew them it is none of the Quakers Coining but already used by Men by themselves applauded and commended Upon this they ask Have not some of our Antagonists been observed to make a Welchman's hose of the first Chapter of Genesis If they mean us let them prove we have so done as we have already proved they have again they ask Have not some Quakers been bold to aver that there was never any such real Tree as the Tree of Knowledge of Good and Evil If they have let them instance and prove by whom it was spoken and writ and then they shall have an Answer As they proceed they give an egregious Specimen of their Folly alledging That if it did hold Womens Speaking in the Church Lawful as G. K. affirms that Women are not allowed to speak by Permission then a fortiori it is unlawful for them to speak by Commandment Who but the Students would talk at this rate As if a Commandment might not authorise a Man to do that which a bare Permission will not G. K's Arguments drawn from their own allowing Whores to speak and Women to sing they call Quibbles because they cannot answer which they Reply to only by Questions Do they allow Whores Authoritative Preaching affirming Women may sing Very well whether it be Authoritative or not whatsoever way they speak they keep not Silence and so the Apostle's Words are not taken strictly and literally which gains us the Cause and shews our Doctrine is no more directly against the Apostle's Words than their own Besides from this it followeth by the Students Confession that Women may as lawfully speak in the Church as the Licentiate Students whom the Presbytery permits to speak in the Church before they are Ordained They pass our chief Objection very overly drawn from 1 Cor. 11.5 where the Apostle gives direct Rules how Women should behave themselves in their publick Praying and Preaching alledging There are Rules given in Scripture concerning things that were never lawful but only permitted c. as of Polygamy under the Law But they should have remembred that these are Rules given by the Apostle to the Christian Church of Corinth And seeing the Students suppose That the Apostle gave directions to the Church of Corinth not only of things that belong not to them now but which are not lawful for them a Doctrine we question if their Masters will approve of or of the Consequence of which themselves are aware it remains for them to prove That these Two Rules forbidding Womens Speaking belong to us or is not of the number of these useless Rules more than that other concerning the manner of their Preaching So we hope this Solution it Impugned and desire they may be sure not to forget to bring us this Reason when they write next SECTION IV. Concerning the Necessity of Immediate Revelations to the Building up of True Faith containing an Answer to the Students second Section from pag. 78. to pag. 92. IN their stating the Controversy they say These Inward Revelations are not subjective Revelations or Divine Illuminations This is false for as we have above shewed one and the same Illumination that is Effective or Subjective is also Objective and the Objective is Effective Again they say The Question is not if Immediate Objective Revelations be possible or be sometimes made to some de facto This Concession will overthrow much of all their own Work For if they admit that any Person in our Time hath Immediate Objective Revelations admit Peter or John their former Argument will as much militate against this Real Immediate Immediate Objective Revelation asserted Objective Revelation granted by them as against those which they do not grant Seeing pag. 7. at the Letter A they say Suppose that the Spirit Reveal the Objects of Faith immediately none will deny that he is a Rule or rather Ruler to them who have him so A good Concession but which quite undoes their own Cause For now let us apply their former Argument against this Real Objective Revelation granted by them as thus We ought to believe That as the Rule of Faith of which there can be no Evidence given But There can be no Evidence in the World given of the Spirit that is in Peter and John Therefore c. Again if Peter and John say they can give an Evidence of the Spirit of God in them to wit their own Declaration in Life and Power as also the Immediate Testimony of the Spirit or the Scriptures-Testimony let us Apply in the last place their Argument used against us and see if it will not be as good against Peter and John whom they grant de facto according to their Hypothesis to have Immediate Objective Revelation The Argument is this That which as really agrees to Enthusiast Hereticks as to them can be no Evidence But That Evidence to wit their own Declaration and Saying that both they and their Adversaries have the Immediate Testimony of the Spirit witnessing to the Truth of it would as really agree to Enthusiast Hereticks Therefore c. Yea not only might they thus Argue against any Mens having Immediate Objective Revelation in our days but against the Prophets and Apostles having it seeing the Argument might every way be as strong against their having it as against our having it especially at such times as they wrought no outward Miracles in the sight of the People to whom they were sent as oft they did not When the Lord sent Jonas to preach to the Ninivites he wrought no Miracle in their sight Now let us put the Students in the Ninivites place and we shall find they could Argue as stoutly and hardily against Jonas as now they do against any Quaker They could tell him He could give no Evidence of the Spirit of God in him giving any such Message as for his Declaration it would not suffice because his saying he had the Spirit would be as good a ground for any other Enthusiast Heretick
Outward Miracles discussed But further these stout and hardy Warriours could have used these same Arguments against the Prophets when they wrought Miracles for they could have alledged The Miracles were not true Miracles but false and such as may be done by the power of the Devil And so if any could produce Miracles now as there have been they would no more be believed than the unbelieving Jews believed the Miracles wrought by Christ and his Apostles For they still looked upon them to be Deceivers It is clear from Scripture that Antichrist shall be permitted to work false Miracles but that they shall so Counterfeit the true that it will be hard to discern the one from the other without God's Immediate Direction and Teaching And therefore the preaching of sound Doctrin accompanied with a holy Life is a better Evidence of a true Prophet than all outward Miracles whatsoever The Fruits prove the Doctrin as Christ said By their Fruits ye shall know them he doth not say by their Miracles but by their Fruits Now we are most willing to be tryed by this Rule if both our Doctrin and Life and manner of Conversation be not answerable to that of the Prophets Christ and the Apostles then let them say we have not that Spirit which was in them But if they cannot make out this they but fight as Men beating the Air. Pag. 80. They Argue That there is no Substantial living Principle in Man that is the good Seed because then the evil Seed or Principle should also be Substantial But this is absurd Therefore That this is Absurd they argue For then it should be Created by God and so God should be the Author of Evil and Sin or it should be Uncreated and consequently God To this we answer The same Argument militates as much and rather more against their own Principle for seeing they hold Sin to be somewhat whether a Substance or an Accident is all one as to the Argument we Argue by a Retortion against themselves Either it is Created or Vncreated and so the same Inconvenience would follow But to answer directly we say Sin considered in its formal Reason is rather a Privation than any real being as Blindness or Lameness in a Man's body or Corruption in Wine or any other Liquor But if they enquire about the Subject of this Privation whether it be a Substance We answer It is Sin a privation in the Subject And it is clear from the Scriptures Testimony that as Christ rules in the Saints so the Devil rules in the wicked and is in them and as God hath his Seed and Birth in the Saints so the Devil hath his seed and birth in the Wicked which is of the Devil's nature But if it be asked further whether it is a Substance We answer first with inquiring at them another Question and Retorting the Argument upon them Whether the Devil is a Substance yea or nay If yea either he is Created or Vncreated if Created then God is the Author of the Devil If Vncreated then he should be God their own Consequence which is Blasphemy But 2. the true Answer to both is that he who is now the Devil was Created of God a good Angel but by his own voluntary Fall he hath reduced himself to be a Devil not by any real Creation but by a Degeneration and as is the Devil himself so is his Seed a corrupted degenerated Principle from what it was originally before Sin was But if we take the Seed of the Devil distinctly The Seed of Sin as distinct from himself we do not say it is any percipient Principle that seeth or knoweth c. for it is rather of the nature of a Body than of a percipient intelligent Spirit and the Scripture calleth it a Body to wit the Body of Death But whether the Seed of Sin be a Substance or not the Students Argument is altogether impertinent to argue that because the good Seed is a substantial living Principle c. then the evil Principle or Seed should also be substantial living c. for the same Reasons We deny this Consequence for there are greater Reasons whereby to prove the one than the other If they think to argue from the Rule of Contraries they think foolishly for it would as much follow that because a Man is a Substance who seeth and heareth c. that therefore a Mans blindness and deafness and lameness are also Substances and that blindness seeth deafness heareth lameness walketh Do they not know the Maxim in Logick that telleth them Substantia substantiae proprie non contrariatur i. e. One Substance properly is not contrary to another But last of all we may more justly retort this blasphemous Consequence upon many of their own Church who hold That God stirreth up the Devil and all wicked Men unto all their wicked Actions by an irresistible Motion or Quality which he infuseth into them commonly called Praedeterminatio Physica Is not this to make God the Author of Sin Original Sin so called As also many of them teach that Original sin is a positive quality infused into the Souls of Men at their Creation Concerning which positive quality we thus argue Either it is Created or Vncreated c. and so the Inconveniences of their Argument will fall much more upon their own heads for they cannot alledge that this positive Quality at its first Creation was first good and afterwards became changed into evil because no Quality can admit any such Transmutation As for Example Whiteness can never become Blackness nor Sweetness Bitterness nor Streightness Crookedness although a Substance that is White may lose its Whiteness and may become Black and that which is Sweet may become Bitter and that which is Streight become Crooked In the prosecution of their second Argument they bring their matter to this Issue That G. K. holds the Seed it self to be contradistinct from the Manifestation because the Manifestation is in the Seed but we deny the Consequence Their Arguments about Manifestation of the Will of God Answered Do not they say that the Manifestation of God's Will is in the Scripture And also that the Scripture it self is the Manifestation of God's Will That G. K. calleth the Seed both a Substance and a Manifestation is as reasonable as to say There are outward Manifestations of God's goodness power and wisdom in the Heavens and Earth and yet the Heavens and Earth are the very outward Manifestations themselves Are not our Meat and Drink and Cloathing natural and outward Manifestations of the goodness of God to us And are not these things Substances And doth not God manifest his Goodness also in them What blind Reasons are these which those poor blind Men bring forth against the Truth Again they Argue That this Manifestation which we say is a Substance depends not a solo Deo cannot exist without a Subject nay not without the Vnderstanding to which it is made
exercising their Reason and Vnderstanding naturally they may know many things Which we do not deny and so they might have spared that Labour But whereas they Alledge That there is nothing needful to be known and believed by the Heathens but what the Book of Nature and their Natural Understanding and Reason as Men can teach them according to the Quakers Principle and consequently the Heathens need not these Supernatural Revelations This they affirm without any Proof We shall give manifest Instances to the Contrary For the Quakers say All Men need both to have and to know a Supernatural Influence and Work of the Spirit of God in order to their Salvation And this also our Adversaries grant Heathens need a Divine Revelation Now the Heathens need a Divine Revelation to make this known to them For the Book of Nature or the meer Natures of things being considered cannot teach Men what is Supernatural and so it cannot teach Men that in all their Actings they are to have a Supernatural End Nor can it teach them that they are to Love Fear Serve and Worship God from a Supernatural Principle of God's Grace which are the greatest Duties required of Man and if it cannot teach Men and convince them of their greatest Duties it followeth that it cannot convince them of the great sins that are contrary unto those Duties Also Nature cannot teach Men the Mystery of Regeneration which yet is needful to be known For Men who are but too much addicted to Natural Reason and Searchings into the Book of Nature and despise the Divine and Supernatural Illumination of Christ in them think Regeneration a Fiction or unnecessary thing Other Instances could be given but lest they should call them the Quakers Errors we shall forbear contenting our selves with such as our Adversaries acknowledge to be true But 2. if it were granted that the Book of Nature could in some sort discover all things necessary to Salvation without Supernatural Light which yet we deny it doth not follow That therefore Divine Supernatural The Book of Nature is short of Divine things Objective Revelation is not necessary Because the Discovery that the Book of Nature and Natural Reason gives to Men of Divine Things as of the Power Wisdom Justice Goodness Love and Mercy of God is but Dim Weak Faint and Barren and is no more a proportionate Object to the Spiritual Sensations of the Soul than a Report of Meat and Drink and Cloathing are a suitable or proportionate Object to the Tast and Feeling of the outward Man The Souls of men need not only to be Convinced That there is a God who is Good Loving Merciful Powerful and Just but they need also in order to their Salvation to have a Feeling of his Divine Power to see and tast that he is Good to handle that Word of Life to know Christ in themselves to have the Love of God shed abroad in them by the Holy Spirit Which Love is a sensible and perceptible Object and so is Objective For if the Scriptures be not a sufficient Objective Revelation of God and the things of his Kingdom much less the Book of Nature c. But the first is true therefore the Second is true also Now that the Scriptures are not a sufficient Objective Revelation of God c. G. K. hath proved at large in his Book of Immediat Revelat. and we need not produce any new Arguments here until the Students or their Masters Refute those already set down in that Book Only this we say in short Nature and Scripture tell us That there is a God but they can neither give us a Sense Sight or Tasting of him or of his Love or of his Spiritual Judgments as these things are inwardly experienced where God Reveals them Nature cannot Refresh or Comfort the Soul nor pour in Wine and Oil into it when it is wounded with Sin and although it could tell that God can do this what Comfort could that be to the Soul unless God himself do it and make the Soul sensible of his Hand reaching unto it the Spiritual Things themselves that Nature cannot afford Also Nature cannot discover the Spiritual Judgments of God in the Soul whereby he cleanseth it from Sin as by Water and Fire Now as to the Second Branch of their Argument That the Scriptures are a sufficient objective Revelation of all things necessary to Salvation this we altogether deny as is said For although the Scripture is a full-enough Declaration of all Doctrines and Principles both essential and integral of Christian Religion yet the Scripture doth propose Divine Things and Objects but as a Card or Map doth a Land The Scripture a Map and the Fruits of it to the outward Eye Now as this is not a sufficient Objective Proposal because we need to see the Land it self and to tast and eat and drink of the Fruit of it so our Souls need a more near and Immediate Discovery of God than the Scripture which is but a Report of him that he may Feed and Nourish us by his Divine Manifestations And here in the Prosecution of this Argument they are at great Pains to prove That the Scriptures are given from God which we deny not although same of their Proofs be weak But whatever Reasons can be brought to prove That the Scriptures are given from God if the Inward Testimony of the Spirit of God be not believed and received these Reasons cannot beget any Divine Saving Faith whereof only we speak but a meer Human and Natural Faith or Conviction As to that Place of Scripture 2 Cor. 4.3 4. If our Gospel c. that is If our Gospel be hid c. say they the Outward Gospel But doth Paul say so Nay Look the Greek Text and you will find the contrary that the Gospel he spake of was hid in them that are lost so the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it was Inward And this Scripture they bring to prove That the Scriptures have Objective Evident and Perspicuity in themselves whereas Paul doth not say of the Scripture but of the Gospel which is the Power of God And whereas they query If a person may have Immediate Objective Revelations who hath not his Mind well disposed and if so what Advantage would he have by them which he might not have without them by the Scriptures We answer Much every way Because the Scripture is not able to Dispose his Mind as our Adversaries grant but these Immediate Objective Revelations are also really Effective and have sufficient Power and Ability in them to Dispose his Mind if he do not resist them Again whereas they query May a Person be well disposed who hath not such Revelations We answer No Yet he may want some and have other some but if he may yet there is need of such Revelations Even as if a Man's Eye or Tast were never so well disposed he needeth the Objects themselves And as
External Rule we own the Scriptures as much as the first Reformers did and we do acknowledge them that they are the Principal External Rule and to be preferred to all other outward Writings and Testimonies but we cannot prefer them to the Inward Testimony and Word of God in our hearts as neither did the most Eminent of these called Reformers but indeed preferred the Inward Testimony and Word to the Outward as is proved in the Book called Quakerism no Popery Now what-ever Proof or Evidence the first Reformers could give of their Extraordinary Call the Quakers can give the same That which they mainly insisted on was the Soundness of their Doctrine accompanied with the Holiness of their Life and good Effect of their Ministry whereby Souls were Converted unto God as Sadeel in the Treatise above-mentioned de Legit. Voc. Min. sheweth at length And let our Adversaries disprove this Evidence if they can which we say is as good an Evidence to us as it was to them and though false Teachers may pretend unto the same yet it can be proved that it doth not justly belong unto them As for Popery and Mahometanism it can be proved Popery and Mahometanism not ours that they are Contrary to Scripture but our Adversaries have not proved nor can that our Doctrine is so and we are most willing to bring the matter to this Issue we doubt not but to give better and stronger Evidences from Scripture and Reason to Convince Gain-sayers in a Rational Way than our Adversaries can But that we make the Efficacy of our Doctrine taken precisely by it self and without being accompanied with the Soundness of it c. an Evidence of our Call is a meer Calumny of the Students Now let us see what they have to say for Their Outward and Mediate Call The Students derive their Mediate Call and Ordination from Rome They cite divers Scriptures to prove that the Apostles Ordained Elders but doth this prove that their Ordination which they derive from the Apostate Church of Rome is a true Ordination and necessary Yea it is clear and confessed by the most judicious Protestants that true and lawful Ordination and Succession hath not continued in the Church since the Apostles days but hath suffered an Interruption by the general Apostasy that as a Flood overflowed the Earth and that although God still preserved a Church yet she had not a Visible Outward Succession because she was not Visible all along her self and before our Adversaries can make the half of their Argument good they must prove that not only a True Church hath continued ever since the Apostles days but that she hath been Visible having a true Visible Succession of Visible Teachers who were good and faithful Men all along to Convey it down to this day But to infer that Ordination hath Continued because of the Command if the Command hath been Vniversal doth not follow seeing many things Commanded may be Vnpractised through Vnfaithfulness to the Command Now it is certain that generally the Visibly Ordained Bishops have not been faithful Men for many hundred years and so kept not to the Substance of that True Ordination that was in the Apostles times but lost it through Vnfaithfulness and set up a Shadow in its Room the like may be said of other things And the Ordination being once lost it cannot be recovered again from a meer Scripture-Command otherwise all may pretend to a power to Ordain For the Scripture doth not Command one more than another Ordination and laying on of Hands Yea we find no general Command in Scripture for Ordination only that it was practised which we deny not and with it there was a spiritual Gift of the holy Ghost conveyed Which was the main and only thing that made the Ordination and laying on of Hands Effectual and without which it is but a Shadow As may be seen at this day in the National Church for who among them dare say that they either Give or Receive that Spiritual Gift of the Holy Ghost which was then Given and Received therewith 1 Tim. 4.14 Their second Argument is from Heb. 6.1 2. whereby they would infer that laying on of Hands is a part of the Foundation of Christianity but that Scripture saith no such thing For the Doctrine of Baptisms and laying on of Hands relates to the third ver as a thing that the Apostle intended to open and this said he will we do if God permit whereas he had laid the Foundation already Therefore the Doctrine of the Laying on of Hands belongs not to the Foundation but to the Superstructure But however it doth not follow that Laying on of Hands it self is a thing to continue For he speaks of it but as of a Doctrine as that of Baptisms which we confess doth Continue as the Doctrine of the Figures Types Ceremonies and Sacrifices doth Continue to this Day and the Apostle opened them largly in that Epistle yet the Figures themselves were not to Continue Besides how do they prove that this laying on of Hands is Ordination and not that used in Confirmation Here they miserably stick only they alledge it is Ceased among many and is not so necessary But how prove they that it is not as Necessary Shew us where it is Repealed more than the other seeing it was as generally practised yea and more for many received it that were not Preachers nor Elders In the last place they plead That Preachers should have a Maintenance which we deny not if they need it The Preachers Maintenance But may not Men be Preachers who need no Supply from others But many have wherewith to be Hospitable unto others without taking far less forcing others to give them The Maintenance then that we are against is 1. A Superfluous and Vnnecessary Maintenance 2. A Forced Maintenance 3. Such a Maintenance as Preachers-Agree with and Contract for 4. A Taking it from them who are not worthy 5. A Taking it from them who do not acknowledge them to be true Preachers Now none of all the Scriptures or Reasons brought by them prove any such Maintenance nor do we read that ever the Apostles Received it Or that they Received any Tithes which was the Maintenance of the Law and not of the Gospel And that the People ought to Contract with Preachers will not follow because they are bound in Charity to supply their Wants For we are bound in Charity to supply the Wants of the Poor according to our Ability yet it doth not follow that we are to Contract with them or that they can Force it from us As for the Words of Christ Frely Give As they Import Freely Give that they were not to make Sale of the Gospel so also that they were not to Force or Compel Men to Give them any thing as a Recompence for Preaching the same For how can we Give freely that which we Force others to Recompence us for And here they cry
Distinctly of the Trinity Trinity so called spoken of by the Author yet himself after acknowledges pag. 24. That it would seem I am Orthodox herein that he finds not any Clear Ground to the Contrary I writ as Expresly and Distinctly of that as is Expressed in Scripture which I hope J. B. will not say is defective in sufficiently Expressing this Article of Faith ¶ 8. The Third Challenge is I speak nothing of God's Decrees by which some are praedestinated to Life others Fore-ordained to Death for the Man without Ceremony takes the Doctrine for granted But if I have spoken nothing of this though perhaps not in the Method he would how Extravagant must he be that writes a whole Chapter upon Reprobation as pretending to Refute what I have said concerning it With the like Confidence not to say Impudence he accuses me of Silence in relation to the Covenants to the Redemption purchased by Christ his taking Flesh upon him to the Work of Grace and Sanctification to Obedience to the Law of God Which Gross Abuse any one that reads my Book will easily see considering how much and how particularly these things are spoken to in the Explanation of the 5 6 7 and 8. Theses Last of all he accuseth me for giving no Account of the Resurrection of the Body Resurrection of the Body owned by us But do I not expresly in my Conclusion Affirm that those that accuse us of denying of it belie us and doth not that clearly import an Owning But as to that Matter because I love not Repetitions as he doth who will be upon one Matter often and out of its proper place I will Refer what further I have to say until I come to his last Chapter At last after he has Confessed in part to what I Affirm he Craves Liberty because some may put a wrong Foundation for the right to Examin what by me is placed for it which Liberty is freely granted him for I am a great Enemy to Implicit Faith as well the Popish as Presbyterian who in that are muchâ—what alike and I will take also Liberty to Re-examin his Examination that I may free my self of those many Abuses wherewith he has Injured me SECT III. Wherein his Third Chapter of Inward and â—mmediate Revelation is Considered ¶ 1. THat I may not trouble the Reader with a long and taedious Pursuit of J. B. in all his Extravagant Rambles and Vnreasonable Railings wherein he accuses me as an Ignoramus writing Non-sense and Confusion pag. 39. more of that kind in pag. 31. while yet to his own Confusion pag. 40 and 41. The Priest's professed Ignorance he saith He knows not what I mean nor what I would prove nor what my Arguments must Conclude Wherein if he speak true he declares himself Vncapable to Judge of and far less to Answer my Arguments a large Disquisition of his Impertinency in which things I willingly Omit and will Consider this his Chapter as well where he misses as where he truly in any measure urges the Matter And first to dispatch what is Superfluous all that is said by him against False Revelations and Delusions of the Devil against which he speaks sometimes more largely sometimes more overly in pag. 21 22 34 35 36 47. no Judicious Reader will think is any thing to the purpose False Revelations and Delusions disowned by the Quakers since I never did plead for False Revelations but for the Necessity of the True Revelation of the Spirit to all real Christians And though it could be proved that either I or any other Quaker so called were deluded by a false Revelation yet it will not thence follow That our Asserting the Necessity of True Revelation to the building up of True Faith is Erroneous more than in J. B.'s own sense the Arminians or Socinians Asserting False Doctrines pretending to have for them the Authority of Scripture will make him Judge that their Asserting the Scripture to be the Only and Adequate Rule of Faith is False in his Judgment since he therein Agrees with them And therefore his Disingenuity as well as Weakness doth notably appear pag. 46 47 and 48. where coming to take notice of what I have said in shewing how the same may be returned upon such as own the Scripture Reason and Tradition to be the Rule of their Faith he gives it no Answer and most Effrontedly comes up with his oft Reiterated Story of John a Leyden and Munster with which we are less concerned than himself Notwithstanding that I shew that even men pretending to the Scripture and to be led by it and in particular his own Brethren had done no less vile Actions than those of Munster and yet he would not think it well Argued to Infer thence that it were Dangerous to follow the Scripture as the Rule To all this he returns no Answer which taketh up six pages in my Apology Lat. Ed. pag. 26 27 28 29 30 31. unless it be a sufficient Answer to say He needs not take notice of my Trifling Answers and that it is a meer Rapsody But the Truth is to use his own Expression It was too hot for his Fingers and therefore he judged best to shuffle it by so easily But his Vnfairness in this is so much the more Considerable where the pinch of the Question lay J. B. finds it too hot to Touch with Truth and his own and his Brethrens Reputation was so highly Concerned as being charged as Guilty of no less Abominations than the Monsters of Munster in that he boasts in his Epistle to the Reader That he hath Examin'd every thing Asserted by me particularly which he gives as the Reason of troubling him with so Prolixe a Treatise ¶ 2. Now albeit I might in reason pass his new-Inforced Objection till he have satisfied to this so shameful an Omission yet lest he should fancy any Strength in it and to shew him the Silliness of it I will here Consider and Remove it It runs thus pag. 46. If since the Apostles and other Extraordinary Officers fell asleep and after the Canon of the Scriptures was Compleated J. B. 's Argument All that have pretended to Immediate Revelation have been led by a Spirit of Error Then that is not the Way of Christ. But the former is true Therefore so is the other Such an Objection is not like to signify much Answ. where in both Propositions the Question is most miserably begged and the thing in debate taken for granted J. B. Argues without Proof For albeit the Connexion of the Major should be granted yet the Question is there in a great part of it begged to wit that such Officers in the Church as were the Apostles are not now neither as to the Nature of their Office nor Manner of their being led by the Spirit Next That the Canon of the Scriptures is Compleated That is to say No Writings are ever hereafter to be expected or believed
either will not or can not Confirm them by the Scripture Now he knoweth in his Conscience this to be a lye since I Affirm of the Scriptures Apol. Lat. Ed. p. 47. n. 60. That they are the most fit Outward Judge of Controversies of which himself also taketh notice in that place And lastly of the Nature of these malitious Insinuations is what he saith pag. 48. and 49 and last Paragraph of this Chapter where after he has Repeated what he terms my Monitory Conclusion he infers That I mean that a man should believe that Nature's dim Light is the Spirit of God and the Holy Ghost and that he may burn the Bible J. B ' s. Calumnious Meaning he puts upon the Author and with Confidence assert he is led by the Holy Ghost whatever Scripture or Common Sense say to the Contrary This is all Affirmed by him without the least Proof which as it is the Height of Injustice so it is with respect not only to my Words but Belief and Intention God the Searcher of Hearts knows a most-horrid Falshood and Calumny ¶ 6. Now albeit what is said may seem sufficient for a Reply to this Chapter and is indeed enough to give any sober Man a Disgust of it yet that he may not have reason to Complain that any thing wherein he may judge there is Weight and is directly to the purpose is Omitted I will now in the last place Consider and Answer what he saith against the Validity of my Arguments to which an Answer hath not been Included in what is already said To begin then like himself which to be sure is with some Calumny or other he saith pag. 14. I stigmatize with the black mark of being Carnal and Natural Christians all that Assent not to what I say But he takes no time to prove it and indeed cannot For albeit I say that It is like many Natural and Carnal Christians will Condemn what I say yet it will not follow I account them all such who will not fully agree with me in this matter Of the same kind is his Calumny p. 22. n. 5. where he alledgeth The Citations of the Fathers so called prove no more than his sense of Revelation above expressed But whether he speaks true here or not the Reader may Judge by seriously Reading over these Citations and then let him see if they do not hold out An Inward and Immediate Teaching of the Spirit of God in the Soul as the firm ground of Knowledge without which all outward Teaching is in vain But to Infer this he tells They writ against such as being Impostors and led by the spirit of the Devil pretended to Revelations What then Can not men write against false Revelations without they deny the Necessity of true Ones That is an odd Conclusion If I. B. were well acquainted with the Writings of the Quakers so called he would find them as much against false Pretenders as any other But pag. 24. and 25. he findeth fault with my Argument deduced from these words That there is no knowledge of the Father but by the Son because I take notice as a First Instance of God's Creating all things by Jesus Christ adding Was this so difficult a point to be proved that I was constrained to go back to the first Creation for an Argument Answ. No But I judged it not Improper however he may to shew first as Preparatory God's more general way of working by his Son Jesus Christ ere I come to that which is more particular and this was the Reason as well of my putting these Propositions into that Order as of my using of that Instance by which that pretended Abomination which he pretends lurks under words evanisheth For the Man is very good at drawing Inferences from other mens Words which they that spake and wrote them never thought of as I for one can very well witness since the least can be allowed me is to know my own Thoughts and Purpose which how he should come to Assure himself he knows better than I is more than I can fathom For the same Reason above mentioned I used the Instance of God's moving in his manifesting himself in his Creatures and of the Spirit of the Lord 's moving upon the face of the waters which pag. 26. he flouts at but doth not Answer And it is strange that he of all men should be offended with such Preparatory Considerations where the Matter is in a few pages after closely come to who has used so many Remote Arguments and several not pages only but sheets yea quires of paper in order to prove the First Day of the Week to be the Christian Sabbath He objects pag. 26. against my affirming That God's Communion with man was by Immediate Manifestation of the Spirit Immediate Revelation under the Law not Ceased under the Gospel from Adam to Moses because so few are mentioned and he supposeth the Rest not-mentioned had it only by their Instruction But since these few that are mentioned are said to have had Immediate Revelation and that the Rest had no written Rule as I. B. will Confess it seems there was more of God's Immediate Revelation in those dark Times even by his Confession than now under the Gospel where the Chief Pastors of the Church according to him are to Expect no such thing Neither is it proved that others not mentioned had no Immediate Revelations albeit they might have been Instructed by these Patriarchs which I have shewn before to be very Consistent And thus may be easily Answered setting aside his Railings what he saith pag. 27. against my Urging the Frequent Revelations that men had during all the time of the Law betwixt Moses and Malachy by which himself confesseth the Scriptures of the Old and New Testament to have been written that that doth not prove that every one had such Revelations What then I lay not the stress of the Proof of Every one's having Immediate Revelations upon this but this is clearly proved from it That since Immediate Inward and Objective Revelations were so frequent during all the time of the Law which was the less-glorious Administration and that of the Letter it is grosly absurd to say as I. B. and his Brethren do that they are now Ceased under the Gospel which is said to be more-Glorious and the pouring forth of the Spirit more abundant and Universal and that not only for a little time to wit to the Apostles with Restriction to them and their Times for which he never produc'd the least proof from Scripture but to the End of the World And if so that Immediate Revelation be not Ceased there is a great deal of the point gained albeit I. B. confidently Affirms J. B. believes God spake his last Words to his Church at the End of the Revelations that there can be proved nothing by these Reasonings but what no body will deny since the Divines of Westminster have denied and I. B.
no doubt with them will deny That Immediate Revelation now is since they positively say That it is Ceased and James Durham whom I. B. applauds as a Reverend Brother and Pastor of the Church hath most absurdly affirmed in his Treatise upon the Revelation That when John finished that Book God spake his last words to his Church ¶ 7. When he cometh pag. 28. to my Proposition Asserting That these Revelations were of old the Formal Object of Faith he beginneth to Inquire and Conjecture what I mean by the Formal Object and upon that he bestows the following page For answering then his Scruples in that matter I say In a Divine Revelation two things are to be considered 1. The thing Revealed and 2. The Revelation The Thing Revealed is indeed the Material Object The Revelation is the Formal Object In which may be considered not only The Manner of the Revelation The Material and Formal Object of Faith distinguished that is the Voice or Speech of God unto the Soul or his Imprinting in the Soul by a Divine Manifestation the things Revealed but also God himself so Operating both which to wit Deus loquens id est God speaking is the Formal Object of Faith He himself his Veracity is the Original Ground of our Faith His Voice Holy Influence and Manifestation by which he Expresseth himself gives us the Certainty and Assurance that it is He and is very distinguishable by those of a Spiritual Discerning from the most subtile Appearance and Transformations of the Devil since Christ saith My Sheep hear my Voice and will not hear that of a Stranger Even as the Voice and Appearance of two Men of the most contrary and different Humours Statures and Complexions are different and distinguishable by a Man of a sharp Sight to whom those Men are well known But of this I wrote more largly in my Letter to a certain Ambassadour printed the last Year at Roterdam at the End of the Letter written to the Ambassadours of Nimmegen whereto I refer him for further Satisfaction But I wholy deny the Consequence deduced by him that if God's Veracity because it is God that speaketh and commandeth be the formal Object of Faith therefore it is all one whether it be Mediate or Immediate Since albeit that be the Original Ground yet the Immediate Revelation is necessary that we may certainly know that it is he For what avails it me to believe That all that God Commands is True and ought to be Obeyed if I do not certainly know the things I believe as Truth do come from him And the Question is Whether certain Knowledge can be had without Immediate Revelation And therefore to this his Question in the following page 30. What was the formal Object of the Faith of the People to whom the Patriarchs and Prophets said Thus saith the LORD I answer The Inward Testimony of the Spirit in their Heart assuring them That the things spoken were from the Lord and not the Divinations of the Mens Brains that spake them and therefore inclining their Hearts to receive and acknowledge these things as the Commands of God unto them Since as J. B. Confesseth They were not to believe them because spoken by those Men but because of the Authority of God It must be that which wrought this Perswasion and Assurance in them was the formal Object of their Faith as the things spoken were the Material Even as the Light serves by way of formal Object to make us see what is proposed unto us ¶ 8. Pag. 31 and 32. he acknowledgeth That Divine and Inward Revelations need not be tried by the Scripture as a more Noble Rule by him who hath such a Revelation but by those to whom he delivers it And then giveth the Instance of the Beraeans being Commended To which I shall willingly Assent judging no Man that delivers or declares a Revelation to another ought to be offended that he Try it by the Scripture which no true Revelation can Contradict The Spirit of God in the Heart to try Revelations by is a more noble Rule than the Scriptures But that such may not also Try it by the Testimony of the Spirit of God in their Hearts I cannot deny and that it is the More Noble Rule as being most Vniversal Since some Divine Revelations such as Prophecies of Contingent Truths or things to come cannot be Tried by the Scriptures as was that of George Wishart concerning the Cardinal's Death For had another taken upon him at that time to Prophesy the quite Contrary I would willingly be informed by what Scripture it could be deduced or known that the one was false or the other true yet who will be so absurd as to deny but that it could by the Immediate Testimony of the Spirit As for his Proof That the Scripture is the most certain Rule taken from those Words 2 Pet. 1.19 20. We have also a more sure Word of Prophecy c. It is but a begging of the Question in supposing that Peter by this understood the Scripture and indeed is most Ridiculous to Affirm For since the Apostle reckons this Word more sure than the Voice they heard with their outward Ears J. B. pleads the Scriptures to be the more sure Word of Prophecy and the Vision they saw with their outward Eyes it were absurd to affirm that the Description or Narration of a thing were more sure than the Immediate Seeing and Hearing it Can any Description I may receive of J. B. however True give me so certain a Knowledge of him as if I saw him and spake with him Yet without any absurdity it may be said That the Inward Word or Testimony of the Spirit in the Heart is more sure in things Spiritual than any thing that is objected to or conveyed by the outward Senses as that Vision was of which the Apostle there speaks since the Inward and Spiritual Senses are the most proper and adequate Means of conveying Spiritual Things to the Soul by which the Saints after they have laid down this Body and have no more the Use of the Outward Senses which are seated in it do most surely enjoy the Blessed Vision of God and Fellowship both with him and one another As for that of Isa. 8.20 To the Law and to the Testimony c. and that of Joh. 5.39 Search the Scriptures c. mentioned here by him I shall have occasion to speak of them hereafter It 's true We are not to believe every Spirit but it will not thence follow that the Scripture is a more sure Rule than the Spirit for such a Trial. Pag. 35. he thinks My saying That the Divine Revelation moveth the Vnderstanding well disposed Confirmeth what he saith and spoieth all my Purpose because then Every Revelation pretending to be Divine is not to be submitted to But where did ever I say so What he talks further of this Well-disposed Intellect pag. 36. I spake to in my Answer to
But where doth he find me plead for Prophetick Revelations as Common to all And whether the former words do not grant Immediate Objective Revelation in the largest sense I plead for it I leave the Reader to Judge Here he accuses me of speaking basely of the Scripture but neither tells me Where Nor What I say Which is indeed a base way of Reviling though Familiar to him To my last Argument pag. 49. § 35. he Answers little but Railing The Minor to wit That whereas Protestants call the Scriptures their Rule yet if asked why they believe them Do say because in them is delivered the Will of God which was Revealed Objectively and Immediately to Holy Men he saith destroyeth the whole Argument But why I know not since surely that proves They at last recurr to the Immediate Testimony of the Spirit as the Certain and Infallible ground of Faith which is my Conclusion That I thence infer That Protestants are for the Uncertainty of Immediate Objective Revelation is most falsly and disingenuously Asserted by him For I seek not to Infer any such thing from the Medium of that Argument but having shewn thereby how they are forc'd to recur to this Revelation as the primary ground of their Faith I add That it 's strange then they should seek to Represent that as dangerous or uncertain which they are thus forced to Recur to And whether he doth not so ever and anon repeating the story of Delusions to Nauseating through this Chapter and that reads it may see and easily perceive his Base Dis-singenuity in that part As also in the following Lines where he saith Their Concession makes nothing for the falsly pretended Immediate and Objective Revelations which Quakers boast of For where doth he find me pleading for any such Neither is it the Question Whether the Quakers do falsely pretend to Immediate Revelation yea or nay But Whether Quakers do well and are sound in believing that Immediate Divine Inward Revelation is Necessary to every Believer for the building up of true Faith But it is usual with him where he cannot answer to Turn-by the Question and fill up the Paper with Railing and Reviling SECT IV. Wherein his Fourth Chapter of the Scriptures is Considered ¶ 1. WE may Judge of this Chapter of the Scriptures by the first Sentence which contains a Lye saying He finds the Third Thesis in somethings altered and more clearly set down in the Apology than in the single Sheet whereas there is not one word of difference but the misplacing of a word by the Printer But it is become so familiar with him to speak Untruth that he cannot forbear it Indeed this whole Chapter is a Complex of Railing Calumnies and Malitious Groundless Insinuations And indeed the Man is so troubled that he cannot find any thing in what I write which he ought according to his Title and Undertaking only to Examine and Confute that in stead of that he bestows several pages out of Stalham and Hicks J. B's Authors for his Lies and Calumnies c. and his Considerations upon them whose Lyes and Calumnies are long ago Answered and Unreplyed to by them So So that the Partys concerned having already Vindicated themselves it is not my place to meddle in it and if J. B. would do any thing in this to the purpose he should take up this Debate where his Friend Mr. Stalham and his Brother Mr. Hicks the Anabaptist whose Authority he useth so often and to whom he gives so much Credit have given it over by a Reply to these Answers Having solaced himself in the Repetitions of these Mens Calumnies for that appears to be his Delight he digresseth to prove The Scriptures to be the Word of God But if they be granted to be the Words of God which no Quaker The Scriptures are the Words of God and Christ the Word that ever I knew of did or will deny wherein are they derogated from since they are many Words and not one But if he will plead They are the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or per Eminentiam To say so seeing the Word of God is ascribed to Christ must either Equal them with him or speak Non-sense seeing that one Epithet cannot be predicated of two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a gross Contradiction That the Word of the Lord came to the Prophets and that what they spake was the Words that came from that Word is granted nor was it ever denied by us who are against all false Revelations and lying Fancies of Mens Imaginations as much as he which he here in this Chapter Repeats over and over again to nauseating But it will not thence follow that the Word spoken of by the Apostle 2 Pet. 1.19 is the Scripture which he has not yet proved and I have shewn the Contrary in the former Section ¶ 2. At last pag. 54. n. 5. he comes to Treat of the Divine Authority of the Scriptures and reckons it Confusion and Self-Contradiction in me to Assert J. B. Contradicting himself That the Authority of the Scriptures doth not depend upon any Efficacy or Vertue placed in these Writings but is wholly to be ascribed to that Spirit from whence they came and yet within half a dozen of Lines he confesseth the same saying We stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God so the Confusion and Contradiction is his own Yea the Examples he brings of the Acts and Statutes of Parliament do very well prove what I say for we do not submit to these Statutes because of the Matter in them or things Commanded but because of the Authority Commanding For when the Parliament by an Act appoints a Tax of so much Money to be levied from the Subjects it is not the Matter or Substance of this Act that makes us Obey it but because of the Magistrates Authority But he saith They are Divine Revelations and therefore must have the stamp of Divine Authority Answ. The Stamp of Divine Authority lies not in the things Revealed but in the manner of the Revelation as being the Voice and Manifestation of God else great Absurdity would follow As I shall briefly shew being to pursue him in this point as he has it lying up and down in his Rambling Discourse whose way is not to follow one matter to a Period but to touch it here and there Intermixing other things that so his nauseating Repetitions and oft reiterated Railings may be the more Covered And therefore I intend not to Tie my self to follow him page after page immediately lest I should Embark my self in the like Disorder and make such a Confused Hodg-Podg as he has done but to follow every matter as he has it scatter'd up and down And of this I thought fit to acquaint the Reader in this place once for all The Method the Author purposeth to use as being the Method I purpose to use throughout this
Sense And before he has answered this Challenge and free'd himself from the just Censure of a Calumniator albeit he take the help of his Author Hicks he will find his Folly in accusing Men at second-hand-Proofs and upon the Testimony of their Adversaries What follows in this Paragraph and p. 60. is meer Railing and Perversions Comparing us with Papists as is before observed and indeed all of it is overturned by that one Assertion of mine that What Revelations are contrary to the Scripture are to be Rejected ¶ 5. Pag. 57. n. 10. He saith I come nearer to the Core of my Design which is to set up Enthusiasmes in affirming That the Scriptures are not the Fountain but a Declaration of the Fountain And yet the Man within three or four Lines Confesseth it himself ascribing it to my Folly to Dream any Man thinks so thus he goes backward and forward Which he illustrates by the Example of Laws But if it be so are not they to be blam'd that account them the Principal Original of all Truth and Knowledge Whether the other branch of my Deduction follow from this That they are not to be accounted the primary Rule of Faith and Manners will appear when the Arguments and Objections relating to that come particularly to be mentioned And whereas he thinks this is Absurd and not making for my Design because God himself is the Fountain and yet not the Rule he mistakes the matter as urged by me For I Argue That the Scriptures are not the Original Ground of Knowledge The Scriptures are not the Original Ground of Truth but God but GOD not simply Considered but as manifesting himself in Divine Immediate Revelations in the hearts of his Children which being the New Covenant's Dispensation as in the last Section is proved is the Primary and Adequate Rule of Christians For I was never so Absurd as to call God simply considered or the Spirit of God in Abstracto not as Imprinting Truths to be believed and obeyed in Mens hearts not contrary but according to Scripture for he cannot Contradict himself the Rule of Christians And this may serve to Answer all his Cavils upon this Theam And whereas he wondereth in the following page 58. Why any Revelations even from the Spirit should be more Primary than the Scriptures since they are Confessed to come from the Inspiration of the Spirit for why he useth the Latine word Afflatus and doth not Interpret it I know not unless to fright Ignorant Folk that they may think it 's a piece of the Witch-craft of the Quakers whom he accuseth it is strange he should have so little sense as to make it a matter of Admiration as if that were not more Primary to a Man which cometh Immediately from the Spirit of God in his heart than that which albeit it come from the Spirit yet is thro' another and so must needs be but Secondary albeit it be confessed they writ them not for themselves but for others which I deny not Of the same Nature is and the same way is answered what he saith p. 65. n. 19. to wit That I Confound the Principal Leader with the Original Rule because I say The Spirit is the Prime and Principal Leader But I deny his Consequence neither doth his Example of the Wind and Compass prove it The Spirit is the Principal Leader as Imprinting upon Man's Soul the Rules he should walk by But indeed he would prove a very Vncertain Pilot that had no Compass but only a Description of it and a Journal how other Men had steered that Course and such Pilots is he and his Brethren according to their own Confession But he thinks I drive at something more Intolerable to wit That the Revelations the Quakers pretend to or the Light within is to be preferred as the more primary and principal Rule to the Scriptures If the Quakers did affirm any Revelations they speak of as coming from that Light either were or could be Contrary to the Scriptures he would say something otherwise it will amount to no more but that Commands as they are Imprinted upon the Soul that is The Law written in the Heart by the Spirit is more primarily and principally the Rule than the same things written and received only from another As to which I will only ask him Whether those things which the Apostles received immediately from the Spirit commanding them to go here or there to preach the Gospel or the like were as to these Ends more primarily and principally the Rule to them than any thing that was Recorded in the Scripture where they could not learn their Duty as to those particulars And that I make not the Scriptures and the Spirit all one I have above shewen and therefore his Malicious Insinuations of Socinianism falls to the Ground But he thinks he has found out a mighty Dilemma in the End of this Paragraph p. 66. Or will I say The Light within the Increated Spirit that the Light within me is really the Increated Spirit This saith he must be Blasphemy with a Witness to be heard with Horror and therefore needing no other Confutation Poor Man how apt is he to make a Noise about nothing If there be any Blasphemy it is his own For what if I Should say Is not GOD a LIGHT and is not he in every Man and is not this Light within the Increated Spirit The Reader may judge how easily these windy Boasts of his are blown away How the Spirit Ruleth us and yet is not confounded with the Rule I have above shewn so that what he saith to that in the rest of this Page where he Vapours and Rails is but superfluous Next after he has a little plaid the Pedant upon the Words magis Originaliter he concludes his 22. Paragraph with asking me Why the Revelations I pretend to should be accounted more One with the Spirit himself than these Revelations by which the Scriptures were dictated But this is his Allegiance none of my Affirmation Next I never said that the Revelations by which the Scriptures were dictated were less Primary than any other whatsoever albeit no Revelation which is written and transmitted to a Man only by the Report of another can be so Primary and Immediate to him as that which he Receives in himself He Confesseth here with me p. 67. That the Spirit is the Prime and Principal Leader whether that makes for my Cause as also what follows will after in its Place be Examined ¶ 6. But because he foundeth his Assertion of my detracting from the Perfection of the Scriptures J. B's Proofs for the Scriptures to be the Primary Rule because I deny them to be the primary and original Rule for he acknowledgeth that I Confess them to be a secondary one I will Examin the Ground by which he goes about to prove it as also his Answers to my Arguments proving the Contrary I. Moses and the Prophets to be heard
there shall be no Application Whether this be Malice or Forgetfulness himself best knows But this is sad he seldom forgets to be Malitious but often to be Just yet as to the Bulk of his Reasonings of that matter perhaps he bestows them for the Confutation of those others he speaks of besides the Quakers against whom he saith he writes who if they judge it their Concern may Answer it â—et in this prolixe Disputation he has Cast-in some Arguments which seem not only to urge against this Meer Possibility as he terms it but also against Christ's dying for all in any respect such as from page 169. N. 19. to page 175. J. B.'s false Doctrine That Christ died to take away Peoples Sins with out Repentance But these are such as his usually are which only proceed upon the Question 's being begged For whereas he saith That those for whom Christ died he died to take away their Sins It is not denied provided they resist not the Grace purchased thereby so that Faith and Repentance be wrought in them But he urges this in the following page 170. That since this Non-performance of the Condition is a Sin if he died for all Sins he must have died for this also and if there be another Condition imagined for that too and so in Infinitum I Answer This Reasoning would infer those to be saved by the Death of Christ who never Repent especially with those who judge Men may sin yea must sin all their life-time and yet be saved Neither doth the Absurdity reach those who affirm Christ to have died for all as to obtain Remission of Sins that are past and Graee sufficient to work Faith and Repentance yea and Restore those that may Fall into sin after their Conversion if not Resisted and this is sufficient to Infer that Christ died for all neither can that Absurdity more reach them than the Apostle who speaks of such as Denied the Lord that bought them And since the Evangelist placeth the Benefit upon the Reception Why all are not benefitted by Christ's Death saying But unto as many as received him he gave Power to become the Sons of God all these Scriptures afterwards cited by him signifying the Efficacy of Christ's Blood is not denied they themselves Confess it was Sufficient and of Value enough to have Redeemed every Man but that doth not hinder it from proving Ineffectual to such as will not Receive it as is above shewen And therefore his Question p. 172. If Christ died for the Sins of all Persons how cometh it that they are not all actually pardoned is easily answered Because of their Non-reception of the Grace Christ dyed for all yet all are not saved and why by which his Death should be made Effectual to them And albeit this maketh Free-will Author of Condemnation as himself will acknowledge yet not of Salvation as shall after appear His next Argument p. 174. is That if Christ had died for all Men all Men should be saved because he hath purchased Faith and Salvation for all for whom he has died and this he supposeth he has shewen before But his Confidence in his own Arguments doth not Influence other Men I am yet to see where he has proved any such thing The Scriptures he brings such as Rom. 8.32 39. c. to prove this speak of those who had really received the Grace and in whom Regeneration was working by it and do indeed very well prove that Christ died for them yea what if I should say hath purchased them Grace prevalent to Salvation Yet they will not prove that he has not died for others also also that may miss of Salvation Pag. 175. N. 25. he saith It is considerable that no where in Scripture we find it expresly affirmed That Christ died for all Men Why then is all trouble made But is it not expresly said Heb. 2.9 That we see Jesus That he by the Grace of God should tast Death for every Man Let him tell us what less that Importeth yea if it be not more Emphatick to say Christ tasted Death for every Man than to say Christ died for all Men It is much the Man would so proclaim his Ignorance ¶ 6. After more of his Tedious and Superfluous Reasonings against this Meer Possibility as he calls it he comes p. 194. N. 48. to Overturn my Grounds for Vniversal Redemption and first in answer to the Angels Song Luke 2.10 urged by me wherein they hold forth the Coming of Christ The Angel's good Tidings were to all People as well in general as in particular as Tidings of great Joy to all People This he saith is to shew the Offer was to be made now to all Kindreds Nations Tongues and Languages And what then It is not said only so excluding all Particulars of these since the Word ALL in the Common Acceptation comprehends every Particular as well as all Sorts and he should have given some Reason from Scripture why he Restricts it here But in stead of that he Contradicts himself in the very following Words saying For he was to Reign over the House of Jacob Luk. 1. v. 13. for this if it Vrge any thing it will Exclude his former Concession if it be not Exclusive he can prove nothing from it Neither doth he more pertinently alledge Matth. 1.21 That he was to save his People from their Sins for that Scripture doth not say That he purchased not a Capacity for some to be his People who by their Resisting lost the Benefit offered them How often would I have gathered you and ye would not saith Christ Mat. 23.37 Luke 13.34 He saith further This would not have been glad Tidings if it had been a meer Possibility But I affirm no such thing To my urging Christ's Commission Mark 16.15 To preach the Gospel to every Creature and that of Paul Col. 1.28 he saith It will no more prove That Christ died for all Men than for Devils and Beasts for they are Creatures But how silly and perverse this Answer is is easily apparent For is it lawful to preach the Gospel to Beasts and Devils or is it as unlawful to preach the Gospel to any Men J. B.'s Perversion Christ's Commission to preach the Gospel to every Creature for Salvation as it is to do it to Beasts and Devils But on the contrary since he will not deny but it is a Duty to preach the Gospel to all Men Indefinitely yea in this Place he acknowledges it they being the proper Subjects of it so that of them must be understood every Creature here mentioned Pag. 196. N. 50. To my arguing The Gospel Inviteth all and that it would be a mocking of Men if Christ died not for all to Command them all to believe that Christ died for them He saith This is built upon an Vntruth that the Gospel doth not Command all to whom it is preached to believe that Christ died for them but only to
be saved without the outward Preaching must be true with this Quaker though the Apostle saith the Contrary For this citing Rom. 10.14 Eph. 2.12 1 Cor. 1.20 21 22. All which say nothing Contrary to my Assertion J. B.'s Proofs against the Heathens Salvation disproved unless by the Hearing there he prove is meant only Outward Hearing And what though the Apostle say to the Gentiles That they are Aliens to the Common-wealth of Israel and That by Wisdom they knew not God and That the Preaching of the Gospel was foolishness to them All this may be said of some living in and esteemed Members of the Visible Church who have the Advantage of the outward Preaching and therefore it cannot prove that the Want of this takes away the Possibility of Salvation To that of Peter I agree Act. 4.12 That there is not Salvation in any other c. but it follows not therefore that none can partake of his Salvation without the outward Knowledge himself overturns this Conclusion by granting Infants and Deaf Persons may Pag. 287. To my Argument That since the Gospel is preached to Every Creature they may be saved by it he saith A May be will not evince a Shall be but I said only may be saved not shall be saved and if it evince that it doth my Business That some have been saved without it himself acknowledges in the Example of Job Pag. 288. To overturn my using of the Gospel's being preached to every Creature he refers to his former Answer to this Place and so do I to my Reply Beza's Sense to whom he refers me moves no more than his doth but when it is Agreeable to Truth J. B. restricts the Word All only to the Elect. Next he comes to answer my Argument drawn from Tit. 2.11 For the Grace of God that bringeth Salvation hath appeared to all Men And for Answer he will have all here not to be understood Vniversally but with a Restriction alledging It is my part to prove it But that needs no more Proof than to prove That John Brown signifies John Brown and for all his pretended Skill in the Rule of Dispute he is under a Mistake To take it Vniversally is to take it as the common and proper Signification of it so by the Rule of all Commentators we are to hold the Words of Scripture so until by solid Reasons we be moved to the Contrary and therefore it is his part that denies it to give the Reason That all sometimes is taken with a Restriction I deny not that therefore it 's so taken here doth not follow That the Gospel is said to be preached by Men outwardly I deny not but that therefore it is only so and never preached but when outwardly by the Ministry of Men is no Conclusion Himself acknowledges in the Example of Job who he saith was Taught by God without Scripture His other Explications upon this place are his meer Assertions not to the Business He calleth it upon the Credit of his own Affirmation false and childish pedantry to say They take all for the lesser part because they take it indefinitely while yet they understand that Indefinite Number to be the lesser part But do they not take the Whole World 1 Joh. 2.2 for the far lesser part of the World Which is yet more Absurd To my Argument taken from Rom. 5.18 where it is said As something came upon all to Condemnation so something is come upon all to Justification Which shews the last All to be of as large Extent as the first which they confess is Vniversally taken He saith This will prove more viz That all Men are and shall be saved because Judgment came actually upon All to Condemnation by Adam 's Fall But this is only his own Assertion The Word Judgment is not in the Text The Apostle's Words Rom. 5.18 Adulterated by the Translators and Beza's putting in Reatus or Guilt proveth not It ought to be so Whatever he do we account not Beza Infallible and therefore reject his Sense until he prove it Agreeable to Scripture nor yet his Enlargments afterwards upon the Place because alledged without Probation Pag. 285. N. 5. He accounteth my citing Esai 49.6 where Christ is said to be given for a Light to the Gentiles Impertinent because albeit the Gentiles are not excluded from the Dispensation of the Gospel it will not follow that such as hear not of Christ can be saved as well as such as are brought within the Church But this Answer is founded upon the Supposition that I affirm That any are saved which are not within the Church Catholick or Vniversal which is false And how Men may be of the Church who want outward Preaching will after appear I think no sober Man will say supposing Salvation possible to the Gentiles without outward Preaching that it is blind Charity to judge some of them have been saved for upon that Supposition it were against all Charity to say None of them were ever saved His Example of the Captives to whom one that Redeemed them did not communicate the Conditions remaining real Captives to answer my Argument from the Rule of Contraries That as Men are hurt by Adam 's Fall who know not of it so they may be benefitted by Christ's Death who know not of it hiteth not the Matter It is as strange for Men to be Captives and not to know How nor by Whom as to be Redeemed and not know How nor by Whom If he suppose the first he may do the last And this Example himself Overturns in what he grants of Deaf Persons and Children as will after appear To my asking Why Men cannot be saved who never heard of the Death and Resurrection of Christ as well as Men are damned who never heard of Adam 's Sin he tells me very fairly Because God hath appointed this way of Salvation by Faith in Christ which cannot be without the Knowledge of Christ By which he meaning the Outward as he needs must his Answer is none at all but a ridiculous begging of the Question As he doth also when he mentions that of Esai 53.11 By his Knowledge shall my righteous Servant Justify many For though that should be understood of outward Knowledge which yet remains for him to prove it will not follow because Christ shall Justify many by that Knowledge that therefore he shall Justify none without it ¶ 10. When he comes pag. 186. N. 7. to answer what I urge from the Example of Deaf Persons and Infants the Reader may observe how much he is pained so that he is forced after so long Contending and wearisom Wrestling at last to give-away his Cause by confessing J. B. excepts Deaf Persons and Infants from having the Gospel and why They except both these from the necessity of outwardly Hearing the Gospel If so then Salvation is not Impossible without the Hearing of the Gospel and the outward preaching of the Gospel is not of absolute
Substance was wanting the Work of Antichrist was erected in the dark Night of Apostacy he concludes that then according to me Christ and his Apostles wrought the Work of Antichrist and Mystery of Iniquity accusing me thence of Blasphemy But who can be so blind as not to see this manifest Perversion And again pag. 390. he saith I will that every Man According as his own Spirit falsly called the Spirit of God moveth him setting to this Work meaning that of the Ministry Which is a false Calumny never said by me who deny all false Motions of Man's own Spirit however called False Motions are denyed And pag. 391. he saith That Malice prompteth me to Charge them with owning the distinction of Clergy and Laity though I know they do not Where the Man supposeth that what I write is only written against the Presbyterians while he cannot but know that I write against others since in his first Chapter he charges we with Writing against all the Christian World So it is his Malice to say I Charge them with it if any of those I write to be guilty of it it is enough albeit I doubt whether the Presbyterians can free themselves of it ¶ 5. Having thus far discovered his Perversions I come to the main Business Pag. 388. he saith They plead not for shadows but own the Ordinances as Christ hath appointed to remain and continue for the perfecting of the Saints c. Eph. 4. 11 12 13. And pag. 389. N. 6. he asketh Whether the Primitive Church was not Instituted by Christ and gathered by God in whose Assemblies he was Ruler and Governour asking Were there no distinct Officers particular individual Persons set apart for the Work of the Ministry in the Apostles Days And p. 391. N. 7. he argueth against my Saying That these mentioned 1 Cor. 12.28 29. and Rom. 12.6 were not distinct Officers but only different Operations of the same Spirit And against this also he pleadeth p. 393. N. 11. and p. 394. To all which I answer distinctly and particularly J. B. his Plea for a Defective Number of Officers from Scripture That they can plead nothing from Eph. 4. unless their Church had all the Officers there mentioned which it has not yea and which themselves affirm are Ceased Such as Prophets Apostles which are said to be given for the Work of the Ministry and perfecting of the Saints nothing less than the other And by what Authority do they then Turn these by and plead so tenaciously for the other Let him give a Reason for this next and by the same we shall Answer what he urges from this But he must remember it is not enough for him barely to say These were extraordinary and are ceased and the other ordinary and remain but he must prove it by plain Scripture or else be justly Rejected as but begging the Question As he doth pag. 394. where he supposeth there were only 13 Apostles or perhaps 14. if Barnabas be accounted one since he confesseth the Word signifies One Sent and therefore whoever is Sent is properly an Apostle Thus also will his other Argument return upon his own Head for since such as he saith were settled and ordained in the Church by Christ and his Apostles how come they to walk so contrary to Christ's Order as to want yea and to judge such unnecessary in their Church And as for all the Scriptures cited by him to shew the distinction of such Church-Officers from other Members they are not to the purpose against me who deny not but Members were to be distinguished but yet that proves not that any Member was barred from these Exercises when called by the Spirit thereto which is the thing in question As for his saying That the Apostle is speaking of the Church 1 Cor. 12. as an Organical Body if he means the Apostle is Comparing the Church to a Body to which it answers in many respects I deny not but if he say that it answers in all I leave him to prove it however then if we make Application of it as the Apostle illustrateth it their Church will prove a very lame one for in this Body as J. B. himself observes the Apostle names Apostles and Prophets J. B.'s defective Church if wanting Eyes and Ears must needs be Blind and Deaf and if we may suppose that these as being the most Eminent are the Chiefest Members as the Eyes and Ears of the Body their Church that wanteth these must be Blind and Deaf And whereas he would make my saying That the Apostle meaned here different Operations Ridiculous he but sheweth his own Folly for if the Apostle point at different Offices they will not only want Apostles Prophets and Evangelists but a great many more For the Apostle nameth also verse 28. Miracles Gifts of Healing Helps Governments Diversities of Tongues c. These then must all be distinct Offices also how come they to want them in their Church or how can they plead for these they have more than for such as are placed nothing less by way of distinct Officers than they Yea all the several Titles enumerated by him pag. 390. will prove the same way distinct Officers and how came they to Cashier all these and reduce them to so few a number By what Authority and Scripture-warrant do they this But I would Inquire at him what an Office is if it be not an Operation of the Spirit more particularly working in some Persons under such a designation And this is proved by the Coincidency of these Offices in one Person which he confesseth That some are thence more particularly called to the Work of the Ministry I acknowledge and he observes it That God will move none to violate the Order established in his House I deny not God violates not Order ye may all Prophesy not only Prophets but that to move some at times to speak is a violation of that Order I deny since the Apostle saith to the contrary 1 Cor. 14.31 We may all Prophesy In answer to which he supposeth this is Restricted to Prophets but the Text saith All not All Prophets albeit it were no absurdity to suppose All the Lord's People to be Prophets in this sense as well as they are said to be Kings and Priests and the words following shew it That all may Learn and all may be Comforted for it were Non-sense to understand this with a Restriction And therefore his bare asserting That this contradicts the plain Scope of the place is no Argument for Men of Reason who resolve not to build their Faith upon his meer say so Pag. 395. he thinketh My acknowledging That some are more particularly called to the Work of the Ministry than others is not enough because they are not to Exhort but when moved by the Spirit and others when moved may as well as they so there is no difference That Ministers ought not to Preach or Exhort without the Spirit 's
is a speaking and actual part of God's Worship Now there is not a word in the Text of these Exceptions more than the other and let him prove them if he can from the Scripture without making way for Womens-Preaching He confesseth pag. 400. That Women may be Instrumental in Conversion privately but not publickly and for his saying He will suspect the Conversion that way wrought rather to be a Delusion he but telleth his own Conjecture that so he may Conclude this Chapter according to his Custom with Railing ¶ 7. Pag. 401. He begins his 21 Chapter of Ministers Maintenance with a manifest Perversion Insinuating As if I were Joining with such who are against Ministers Maintenance which is utterly false as by what I say upon that subject doth evidently appear But indeed the Man contendeth here very warmly and with might and main The Maintenance allow'd to Ministers in Scripture and tooth and nail as they say albeit the thing he pleads for as to the substantial part of it be not denied but it will not satisfy him to grant as I do that the Ministers should receive Temporal things from them to whom they minister Spiritual or that their Necessities should be supplied No he will have it to be an Honorary as he calls it and that a large one too For so pag. 405. he interprets 1 Tim. 5.17 18 as if Double Honour could not be given without large giving of Money The Honour due to them is not a Money-Price It seems poor Folks with him cannot give Double Honour nor fulfill this Command of the Apostle it is only the Rich Folks Honour who can give largely that he regards yea he reckons this giving liberally to Ministers a Sowing to the Spirit for so he interpreteth Gal. 6.8 By all which it is manifest that to give liberally to Ministers goeth with him for a great Article of Faith But the Question only lieth betwixt us concerning a Limited and Forced Maintenance for a Sumptuous he cannot for shame but seem to disclaim and a Necessary yea what in any true sense can be so called I confess Therefore as what he saith of our denying it is false so what he urgeth to prove it as to us is superfluous As for a Constrained or Forced Maintenance They are not by Constraint to force their Maintenance which neither Magistrate nor People can make Lawful I desire him next time to prove it from Scripture since he has not yet done it nor indeed can he by any thing there written since what is there said is only by way of such Exhortation as Liberality and Charity is injoyned which albeit he saith confidently he has Convicted of Falshood but he hath said it and that is all For there were then no Christian Magistrates to Limit or Constrain such as would not Give The Conclusions and Determinations of the Magistrate and People make it not lawful in it self as all that hath been given either by Heathen-or Popish Magistrates or People out of Superstition may be lawful for Ministers to receive And indeed many of them begin to call that the Churches Patrimony and reckon it Sacriledge for others than Church-men as they call them to meddle with it He knows not how to turn-by Paul's Exhortation to the Elders of Ephesus Act. 20.33 and therefore at last after some ado he agrees to it but to make it have the less weight he tells How Paul took from other Churches which is not denied But it is manifest Paul preferred the Not-taking but Working with their hands to supply their Necessities as that which was rather to be done else to what purpose desires he them to Remember the words of the Lord Jesus That it is more blessed to give than to receive But it seems J. B. and his Brethren think it the Most blessed thing to be getting large Augmentations My speaking of their Complaining of the hardness of Christians indefinitly doth not hinder Exceptions and therefore his Carping at it p. 409. is frivolous And albeit Paul did not plead for a Carnal Ministry in reasoning for Maintenance as he saith p. 410. yet it very well follows that such are but a Carnal Ministry that will not preach without they get Money yea himself confesseth in the former page That True Ministers must speak whether they get Aliment or not and Commendeth some for so doing But he hath given in this pag. 410. a notable Example of his Sottishness and Malice both together For in answering what I say That a Carnal Ministry wanteth the Life and Power and therefore needs a fixed Maintenance but a Spiritual Ministry can confide in God who will provide for them To this he tells And are not the Priests now a days Richly provided for whilst the Servants of God have been put to great Straits and Sufferings and by them in N. England to hanging shall we therefore say these Persecuting Priests c. are the Called of God sent forth in his Authority and Power J. B. That the Priests in the Days of Jezabel were richly provided for and the Servants of God put to great Straits Shall we therefore saith he say that these Priests of Baal were the only Called of God sent forth in his Power and Authority and that the Servants of the Lord were but a Carnal Ministry This were to argue Carnally with Belly-Arguments as our Quakers do The sober Reader may judge of the sottishness and malitious Perversness of this Answer Sottish it is because no ways to the purpose for I never made the Being richly provided a token of a Spiritual Ministry as the whole I say of this Matter evinceth but on the contrary with Christ and the Apostle I think they are most blessed who receive least And will he say that my saying that Spiritual Ministers can depend upon God who will provide for them so as not to need a fixed Maintenance Infers any such thing it is malitious because he would insinuate to the Reader that this gross Assertion were mine affirming we Argue with Belly-Arguments which is a Base but Bare Calumny How much more his Arguments savour of that the Reader may judge and that his extream Keenness in this Matter shews how near of Kin he is to those whose God is their Belly who Preach for Hire and Divine for Money and look for their Gain from their Quarter What he saith of the Quakers Riches is both False and Frivolous for they are none of the Richest People and their Preachers especially such as receive Maintenance are usually the poorest among them For such as have of their own and are called to the Ministry do not use to Receive but following the Apostle Labour to make the Gospel without Charge He turns by what I say in the Conclusion of my Explication of my Tenth These where I shew by many Scriptures the Distinction betwixt a True and False Ministry shewing how we plead for the True and deny the False This he calls
Charge in this Chapter is indeed great enough J. B. calls the Movings of the Power of God upon the Quakers Devilry and that they are certianly acted by the Devil in their Assemblies if he could make it out and that is That the Quakers are guilty of Devilry and are certainly acted by the Devil in their Assemblies But this he only strongly affirms without Proof unless one which whether it be valid or not comes now to be Examined And that is pag. 418. from my saying That there will be sometimes an inward Struggling yea so as the Body will be strangely moved To this he adds a Story of one Gilpin long ago answered and describeth these Motions of the Quakers to be Foam Swell and Froth at the Mouth Which is false and returneth upon him as a Calumny however he compares these Motions of the Body as Asserted by me to the Work of the Devil and the old Pythonicks But it seems Malice hath wonderfully blinded the Man here else he would not have given his own Cause which he esteems The great Cause of God so deep a Wound For in the Book called The Fulfilling of the Scriptures a Treatise much applauded by them whose Author is said to be Robert Fleeming Vnusual Motions Asserted by J. B's party of their own Hearers as of the Power of God which J. B. calls Devilry in others one of their Non-conforming Brethren he relates as a Convincing Proof of the Power of God how some were so choked and taken by the Heart that they were made to fall over and so carried out of the Church And as a convincing Appearance of God and down-pouring of the Spirit that there was a strange and unusual Motion on the Hearers which by the Profane was called The Stewarton Sickness from the Name of the Parish Now what difference is betwixt this and my speaking of Mens being strangely moved by the Power of God Will not this prove as much that all this way Devilry and the passions of the old Pythonicks Since these Motions are made the great Argument why the Quakers are said to be Acted by the Devil let him the next time assign clear Reasons according to Scripture Why these Motions upon the Presbyterian Bodies are a Convincing Sign of the Working of the Power of God among them but that the Motions on the Quakers Bodies are enough to Confirm they are Acted by the Devil And if he do this effectually he may be in some Hopes of gaining a Proselyte Next to this I come to consider what he urges as a great Absurdity to wit That the Quakers turning their Minds inward which he will needs term Introverting and not interpret the Word that he may make Ignorant Folks believe For Men to abstain from their own Thoughts is in J. B's Sense a becoming worse than Brutes c. it is a piece of the Quakers Devilry and laying side all their own Thoughts and Imaginations were a laying aside both Christianity and Humanity a becoming no Men but Brutes and worse and most capable to be deluded by the Devil Upon this he insists pag. 414 422. and elswhere as if for Men to abstain from their own Thoughts and Imaginations were the way to Vnman them Yet if he will understand it of the Old Man the Man of Sin that is Corrupted we will say with the Apostle That ought to Die and be Crucified And are so far from thinking this is against Christianity that we believe according to Scripture it is the Way to become a Christian and to overcome the Devil not to lay our selves open to him And therefore his Railing against Man's Silence from his own Thoughts That God may speak and work in him doth evidence his great Ignorance in the work of a true Christian for this is so far from Descending from Humanity to Brutism that it is rather an Ascending from Humanity to Divinity so that albeit in one sense we are said to Die or be Emptied as to our selves To Die to Self is Life and Love in Christ the Crucified yet we do more truly Live and Exist And if he think this a Contradiction let him consider that of the Apostle Gal. 2.20 I am crucified with Christ nevertheless I live yet not I but Christ liveth in me and this if rightly Considered will answer his Questions pag. 422. by answering of which he would have me Clear my Way of Devilry As for any Arguments in this Chapter that have the least shew of solidity or weight I have looked narrowly but can find none only instead thereof he has some little nibbling Quibbles and Questions which albeit they be so Inconsiderable as scarce deserve the pains to Answer yet lest he may think something of them if omitted I will now take notice of them and Answer them As first pag. 412. he asketh Set times and places for to Worship do not stint the Holy One. Whether the appointing of set Times and Places be not a limiting of the Spirit Answ. If it were to Exclude other times and places when God moves thereunto it might be so judged but other ways it is not for Meeting together is not an Immediate Act of Worship but a matter of Outward Conveniency and therefore needs not always a particular Motion As for his desiring me in this page to Answer what he has said of the Sabbath the denying of which in their sense he accounteth a great Error I must wait then till he come to his matter which he has not done in his first Tome which I have only seen as yet albeit it be a Book about an hundred Sheets of Paper and when he has written all that he can say upon that Subject I doubt whether it may not be sufficiently Refuted by a few Lines which Calvin has written thereon Inst. lib. 2. cap. 8. § 34. from whom as well as the generality of Protestants I know not that I differ in this matter J. B.'s Preparation to Worship proceeds in Infinitum Pag. 413. he proposeth as an Exception against the manner of Worship expressed by me That it wanteth that preparation requisite which he accounts to be some Impression of that Divine Majesty with whom they have to do But I see no reason why he should Accuse us for Want Of this since none can be more fit than such as make Silence and an Inward Turning of the mind necessary to their Entring to Worship but if he understand this by Outward Prayer meaning this should be done first since it is an actual part of Worship by which we draw near to that Majesty there would be a preparation to that by the same Rule and another to that and so a progressus in infinitum But a Godly Frame of Spirit The true Preparation and a Studying to be found always in the sence of God's holy fear in all things is a good general preparation to all Acts of Worship And for his crying out against Silence as
in stead of Answers these may be considered when he proves them That Paul swore any way Abraham's and Practice will not warrant our Imitation of it we deny and neither Abraham's nor Jacob's practice nor yet that of Angels will Warrant us to Imitate them when Christ has commanded the Contrary And albeit he acknowledge The Testimony of Pythagoras Socrates and Plato doth shame many Christians for their Swearing yet he cannot omit here his ordinary Reflection at our Religion as Paganish He Confesseth That many of the Fathers were against Swearing and indeed none any ways versed in Antiquity can deny this to have been the General Faith of the Primitive Church SECT XVII Wherein his Thirty First Chapter of Civil Honour and Thirty Second called A View of the Conclusion is Considered ¶ 1. AS he Enters upon this Chapter of Civil Honour he Accuseth me as being Effronted and Shameless for saying All our Adversaries plead for the Lawfulness of Superfluity of Apparel and Plays And to make this appear the more probable he would seem to be much against these things and wisheth there were less of them But all will not do nor Hide him in this Matter No Laces and Ribbonds deny'd by J. B. to his bountiful Ladies For he will not deny the Lawfulness of Laces and Ribbonds the Man will not Offend the good Ladies to whose Bountifulness they are so much obliged so as simply to deny their Superfluities And how can he since it is become a Practice of some Eminent Presbyterian Ministers which they have Learned from their Friends the Popish Priests and Jesuitish Emissaries not only to go up and down with their Sword and Pistols to evidence they are Men of Blood Presbyterian Ministers go with their Sword and Pistols Lac'd Bonds and Cravats and Brethren in Politicks but also in their Laced Bands and Cravats Perriwigs and Gilded Belts to make them look like Monsieurs But if he think that I wrong any of our Adversaries in this let him tell me which of them dogmatically hold it as a General Principle That Superfluity of Cloaths and the use of Plays in general is unlawful whatever some Particulars may do whereof I made an Exception As for any their laying aside these Vanities out of Pride I do not Justify it for him to Insinuate that as to us is but his bare malicious Assertion After that pag. 534. he has told his Reader he comes to Treat of that which is peculiar to the Quakers he gives him a large List of Strange Hereticks as among others Heracleonites Carpocratians Gnosimachians enough to fright Ignorant folk telling That what the Devil could not effectuate by all these he thinketh now to accomplish by the miserable Quakers It seems the Man must be one of the Devil's Counsellours that he is so well acquainted with his Purposes But I shall not Covet this his Preforment nor seek to Imitate the Language he has learned of that Court which he bestows in the following page to Rage at us as Rude and Vncivil and such as deny to give the least Signification of Civil Honour to Equals or Superiours which is false And then by a strange Figure he will seem no less known in God's Counsel than he before would appear in the Devil 's and therefore Magisterially concludes That God has given us up to the Vnmanning of our selves who have renounced all Christianity and every thing that looketh like serious Religion It seems Bowing and Taking of the Hat and Complemental Titles is the Man's Christianity and serious Religion which the Quakers have Renounced I will next Examin how he proves it ¶ 2. Pag. 536. He tells That Honour is to be rendred to whom Honour is due but this we never denied The Question is Whether Honour may not be Rendred without Bowing or Taking off the Hat The Scriptures he brings here to prove this are so far from doing it that most of them are egregiously Impertinent as will appear For as to Abraham's and Lot's Bowing there mentioned I shew in my Apology Abraham's bowing and Lot's is no Rule how their Practice in that was not to be a Rule to us But he brings Act. 14.15 where Paul and Barnabas are said in our English Translation to say Sirs and Acts 27. v. 10. where Paul saith Paul's saying Sirs in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Men. Sirs to the Mariners to prove They gave a Title of Honour as if Sirs did infer the plural Number of what usually Sir to one Imports with us But if he had looked the Greek he would have found in both Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Men. I would willingly know if the Man will be so Void of Ingenuity as not to acknowledge his Folly here For as for the Jaylour's Practice he will have much ado to prove it a Rule to Christians Neither is he less Impertinent when he brings the Instance of Mary saluting Elizabeth Alledged Salutations from Scripture they were not a Taking off the Hat and bowing to each other Paul the Church of Corinth Christ desiring his Disciples to salute the House and Paul in his Epistles desiring such as he wrote to to Salute others in his Name For who will not Condemn him of folly in Imagining that the Apostle by these Christian Salutations desired them to Take off their Hats and Bow to one another in his Name or that this was the Way Christ willed his Disciples to salute the Houses they came to He must remember to prove this next time and know we deny neither Salutations nor Civility But have not yet heard him prove That they consist in such Pâ—â—â—tices He confesseth pag. 537. That several of the Titles used may be granted not to be lawful to Christians But thinketh That makes nothing for our Blant and Rustick as he terms it Thou and Thee To Thee and Thou a single Person says J. B. is Blunt and Rude with which we speak to Magistrates and great Persons no otherwise than we would do to our Foot boys But since he confesseth they use this Thou and Thee which he thinks so Blunt and Rude when speaking to God I desire he may Acquaint me next time Why they speak to God no other ways than they would do to their Foot boys to whom I hope he will say they own great Respect than to any Magistrates or great Personages whatsoever And this shews it was no Rudeness in me to Address my self thus in my Epistle to the King Besides that what he quarrels being written in Latine shews his folly In Latine the Singular used to Kings since it is Vsual for themselves writing in that Language to use the Singular Number even to Kings And forasmuch as he thinks this so Absurd that in a silly Scoff he saith Vnder favour of my Thou ship And pag. 540. he accounts this in us Singularity Contempt Pride yea and to proceed from a more stinking Root I will
thee this will at what Time thou shalt appoint Receive from thee and Transmit to me thy Letter that at last the Truth may appear where it is And that the whole matter may the more clearly be understood it will be fit in the first Place To propose thy Argument whereby thou Opposest the Immediate Revelation of GOD in the Saints thence concluding thou hast fully overturned the Foundation of the People called Quakers Which Argument of thine is H. P's Objection against Immediate Revelation stated by way of Argument That since as thou Judgest the Being and Substance of the Christian Religion consisteth in the Knowledge of and Faith concerning the Birth Life Death Resurrection and Ascension of Christ Jesus thou considerest the Substance of the Christian Religion as a Contingent Truth which Contingent Truth is matter of Fact Whence thou reasonest That Matter of Fact cannot be known but by the Relation of another or by the perception of the outward Senses because there are naturally in our Souls no Idea's of Contingent Truths such as are concerning Necessary Truths To wit That GOD is and that the Whole is greater than the Part. And since it may without absurdity be said That GOD cannot make a Contingent Truth to become a Necessary Truth neither can GOD reveal Contingent Truths or Matters of Fact but as Contingent Truths are Revealed But Matters of Fact are not revealed but by the outward Senses From whence thou Concludest That Men are not even obliged to believe GOD producing any Revelation in the Soul concerning Matter of Fact whether of a thing done or to be done unless there be added some Miracles obvious to the outward senses by which the Soul may be Ascertained that that Revelation cometh from G0D And this thou endeavourest also to prove from the Scripture The Proofs of the Argument Rom. 10. where the Apostle saith Faith cometh by Hearing And because the Apostle speaketh afterwards of those who were sent in the Plural Number thence thou concludest That to be spoken of outward Preaching by the Ministry of Men And since the Apostle uses a Question saying How shall they believe unless they hear Thou gatherest from the Induction and Connexion of the Text that the Apostle treats only of outward Hearing thence Concluding That without outward Hearing Faith cannot be produced And therefore that there can be no Immediate Revelation by the simple operation of the Spirit in the Mind unless there be somewhat proposed to the Outward Senses Before I proceed to a direct Answer to this Argument some things are necessary to be premised First then That is falsly supposed The Christian Religion consists not in the Historical Knowledg of Christ. That the Essence of the Christian Religion consists in the Historical Faith and Knowledge of the Birth Death Life Resurrection and Ascension of Christ. That Faith and Historical Knowledge is indeed a part of the Christian Religion but not such an Essential Part as that without which the Christian Religion cannot consist but an Integral Part which goes to the Compleating of the Christian Religion as the Hands or Feet of a Man are Integral Parts of a Man without which nevertheless a Man may exist but not an Intire and Compleat Man Secondly The Historical Knowledg of Christ is not commonly manifested to us but by the Holy Scripture If by Immediate Revelation be understood such a Revelation of GOD as begets in our Souls an Historical Faith and Knowledge of the Birth of Christ in the Flesh without the Means of the Holy Scripture we do not contend for such a Revelation as commonly given or to be expected by us or any other Christians For albeit many other Evangelical Truths be manifested to us by the Immediate Manifestation of God not using the Scripture as the Means yet the Historical Knowledge of Christ is not commonly manifested to us nor to any others but by the Holy Scripture as the Means and that by way of a Material Object Even as when we see the Person of Peter or Paul to our visive Faculty Immediately yet not without the Medium of that Person concurring as a Material Object to produce that Sight while the Light of the Sun concurs as the formal Object of that Vision or Sight So that when we Livingly and Spiritually know the History of the Birth of Christ in the Flesh the Inward Revelation or Illumination of GOD which is like the Sun 's Light proceeding from the Divine Sun doth shine into the Eye of the Mind and by Its Influence moves the Mind to Assent unto the Historical Truth of CHRIST's Birth Life c. in the Reading or Hearing the Scripture or Meditating therein Thirdly * God can manifest the Historical Truth of Christ to our Minds without the Scripture Nevertheless we do firmly Assert That GOD can most easily clearly and certainly manifest to our Minds the Historical Truths of CHRIST's Birth c. when it so pleaseth Him even without the Scripture or any other outward Mean And because this Argument seems to be formed against the possibility of such a Revelation therefore I shall proceed to discuss it But first thou may'st mind that the Prophets who foretold CHRIST's Coming in the Flesh and being to be born of a Virgin and afterwards to suffer Death did know these Truths of Fact by the Inward Inspiration of GOD without Outward Means For which see 1 Pet. 1.10 11. Now that which hath been may be Fourthly This Argument doth at most Conclude that we cannot know Naturally any Truth of Fact A Contingent Truth may be known by a Supernatural Knowledge but by the Relation of another without us or by the perception of the outward Senses because there are naturally in our Minds no Idea's concerning Contingent Truths and every Truth of Fact is a Contingent Truth as there are of necessary Truths This then proveth that we cannot naturally know any Contingent Truth but by the Relation of another or perception of the outward Senses But that hindereth not but we may know a Contingent Truth by a Supernatural Knowledge GOD supplying the place of an outward Relator who is so true that he may and ought to be believed sith GOD is the Fountain of Truth The Form of Revelation is the voice of God inwardly speaking to the Mind of Man Fifthly When GOD doth make known unto Men any Matter of Fact by Divine Immediate Revelation or Inspiration GOD speaking as to the Ear of the Heart of the Inward Man or as by his Finger writing it therein two things are to be considered in such an Immediate Revelation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale The Matter of Fact or thing Revealed which is Contingent 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale The Form or Mode how the Revelation is made which Form is an Inward Divine and Supernatural Revelation which is the Voice or Speech of GOD inwardly speaking to the Ear of the Inward Man or Mind of Man
every Object is to have its proper Sense so must we judge of inward and spiritual Objects which have their proper Sense whereby they are to be perceived And tell me how God doth manifest his Will concerning Matters of Fact when he sends his Angels to men since Angels as is commonly received have not outward Senses or at least not so gross ones as ours are Yea when Men die and appear before the Tribunal of GOD whether unto Eternal Life or Death how can they know this having laid down their Bodies and therewith their outward Senses And nevertheless this Truth of GOD is a Truth of Fact as is the Historical Truth of Christ's Birth in the Flesh. And which is yet more near How Good Men know they are with God in Favor how do good and holy Men even in this Life most certainly know that they are in Favour and Grace with GOD No Outward Revelation doth make this known unto them but The Spirit as saith the Apostle beareth witness with our Spirits that we are the Children of GOD. For the meer Testimony of a humane Conscience without the Inward Testimony of the holy Spirit cannot beget in us a firm and immoveable Testimony of our Sonship because the Heart of Man is deceitful and if the Tistimony thereof were true at most it is but a Humane Testimony which begetteth in us only an Humane Faith But that Faith by which holy Men believe they are the Sons of GOD is a Divine Faith which leans upon a Divine Testimony of the holy Spirit witnessing in them that they are the Sons of GOD. Moreover when a good Man feels in himself that undeclarable Joy of the holy Spirit concerning which the holy Scripture speaks year 1686 and which is the common Priviledge of the Saints how or whence feels he this Joy Truly this Argument concludes no less against this Heavenly Spiritual Joy which is begotten in the Souls of the Saints by the holy Spirit then it does against the Immediate Revelation of G0D for there is no natural Idea in Men of this spiritual Joy else meer natural Men yea such as are profane and ungodly would feel it as much as the Godly How Profane Men do feel the Wrath of God as Fire But because it is a Supernatural thing Therefore it can have no true Idea but what is Supernatural Moreover whence is it that profane Men feel sometimes in themselves the Wrath of GOD as Fire when all things as to the outward go as prosperously with them as with the Godly and oftentimes more prosperously For there is no Natural Idea in Men of this inward Wrath of GOD. There is also an inward Grief oftentimes raised up in Wicked Men from the sense of this Wrath of G0D which very much vexeth and tormenteth their Minds and nevertheless this Grief hath no Natural Idea in us For oftentimes wicked Men feel not this Sorrow for God sometimes is as it were silent while the Wicked sin as in Psalm 50. All which things do most clearly demonstrate that there are in Men Supernatural Idea's of Supernatural Beings which Idea's are nevertheless not perceived by us unless they be stirred up by some Supernatural Operation of GOD which raiseth up in us Supernatural and Spiritual Senses which by their Nature are as distinguishable from the natural Senses whether inward or outward as the natural Senses are distinguished one from another by their specifick Difference Of which Spiritual Senses the Scripture speaks frequently as Heb. 5. and 14. where is spoken of the Spiritual Senses in general by which the spiritual Man hath the discerning of Good and Evil Spiritual Senses discerning good and evil Which Good is of a Spiritual Nature and conduceth to feed in us a Spiritual and Divine Life and the Evil is of that kind by which the spiritual Life is in us hurt to wit Sins whether Carnal or Spiritual All which cannot be discerned but by such who have Spiritual Senses stirred up in them as saith the Apostle In other places the Scripture also speaketh of these Spiritual Senses in particular as of the Spiritual Seeing Psal. 34.9 Of the Spiritual Hearing Psal. 85. and 9. Of Spiritual Tasting Psal. 34.8 Of Spiritual Smelling Cant. 1.3 Of Spiritual Touching Act. 17.8 and in many other places of Scripture we read of those Spiritual Senses in particular Yea it is the Promise of the Gospel that The Glory of GOD shall be seen of holy Men such as are clean of Heart even in this Life Isa. 33.17 Mat. 5.8 Which were fulfilled in the Primitive Christians fee John 1.14 1 John 1.1 2 3 4. 2 Cor. 3.18 and Chap. 4.6 But what is this Vision of GOD and Divine Glory which the Souls of the Saints enjoy in this Life which is only as the Earnest or first Fruits of that more abundant glorious Vision in the Life to come concerning which the Scripture so much declareth which is the highest Happiness of the Immortal Soul For this Argument seemeth to do no less Injury to the Saints than to rob them of this most glorious Treasure both in this Life and that to come For there is in us no Natural Idea of this Divine Glory as there is not of GOD himself which is any ways proportionable unto so great Happiness which the Scripture so much declareth of by which the Godly are Rewarded partly in this Life and plenarily in that which is to Come The Existence of a most perfect Being Asserted We confess indeed there is in all Men as well the Godly as Vngodly some sort of Idea of GOD as of a most perfect Being and that therefore this Proposition There existeth a most perfect Being doth as clearly appear to Human Vnderstanding as that The whole is greater than the part And therefore this Proposition That a most perfect Being existeth ought to be numbred among the Principles that of themselves are manifest But this Idea of GOD is as manifest to Vngodly as to Godly Men yea is as clearly perceived by the Devil as by the most holy Angels For all the Devils know that GOD is but yet how blind is the Devil and all wicked Men as to the Vision of GOD which is the Chief Reward of the Saints There is then either no such Vision of GOD neither in this Life nor in that to come or there is a Supernatural Idea of GOD in us by which we are made capable of this Vision The Supernatural Idea of God differs from the Natural Which Supernatural Idea of GOD differeth much from that Natural Idea of GOD which Cartesius and his Followers so much talk of albeit others long before Cartesius did observe this Natural Idea of GOD and spoke of it But the Happiness of the Saints consists not in Contemplating this Natural Idea of God else the Wicked would be as happy as the Godly yea the very Devil as the most holy Angel Since as is said both the Devil and most Wicked Men
of the Saints pag. 38 39. of mine But his Impertinency will be more than manifest if the Reader do but look unto the place for I shew him how Faith was not always attended with doubting by the Example of Abraham And therefore his Example of the Light and the Air is foolish for Faith and Doubt are not only distinct Little Faith is perfect in its Measure but Opposite and not mixt as is the Air and Light and a little Gold may be perfect and unmixed with dross so may little Faith be perfect in its measure without doubting And though the knowledge and obedience of the Saints be not such as there can nothing be added unto or answerable to the infinite Love of God yet that doth not prove them in what they are to be defined His Answer to that Scripture brought by me 1 Joh. 3.9 He that 's born of God sinneth not is most Impious and Antichristian He that 's born of God sinneth not Impiously explained by W. M. as if the words imported only He maketh not a trade of sinning For accordingly he might argue that where it is said Commit no Adultery do not Steal Murder c. it is only understood that we ought not to make a trade of these sins but yet might practise them now and then Page 67. He addeth That as the Prophet Isa. 64.6 saith not All our Righteousness which is of thy working in us is as filthy Raggs What Righteousness is as filthy raggâ— so neither as we say All our Righteousness which we even the best of Saints can perform of and from themselves are as filthy Raggs from thence inferring That because of this general term All even the Righteousness of Christ in us ought to be accounted as filthy Raggs but for this he bringeth no proof and as the Prophet saith All so he saith Our which implies it to be different from the Righteousness of Christ. As he proceeds in the same page he is highly confused First he says It ought not to make us ashamed that our Righteousness understanding that which Christ works in us are as filthy raggs and then he saith That they are a special Ornament to the Soul making it in Beauty to resemble God And again to get ground he saith That as so W. M's Blasphemy Imperfection cleaveth to the very Grace of God here Absolute Blasphemy Can there be any thing more confused and contradictory than to say That which is defiled as filthy raggs is a special Ornament to the Soul or makes it in Beauty to resemble God In Answer to page 40 41. he replies nothing only grants That the Saints in Heaven are cleansed but not on Earth Which instead of Reply is a meer begging the thing in question He closeth up this Section to prove The Righteousness of the Saints is defiled with his old Instance of Clean water passing through an unclean Pipe alledging it By me not to be weakned though it do no ways answer what I said against it page 41. to wit That Spiritual Water is not like outward Water which an unclean Pipe can defile but is like the Fire and Light An outward Water not capable of defilement which though it touch unclean things cannot be defiled because every thing of the Spirit is undefilable as is the Spirit And whereas he desires me To instruct him of an outward Water which is not capable of defilement I refer him to a more diligent study in his Physicks of which it seems he is very ignorant and that he may not have reason to think this a shift let him read the Essays of the Virtuosi in France and those termed The Royal Society at London and he will find such a thing both practicable and practised He begins his fourth Section page 70. with a gross piece of dis-ingenuity in mentioning a part of my words where I say Justification is taken for making a man righteous and then it is all one with Sanctification thereupon alledging I confound Justification and Sanctification whereas he omits the very former sentence wherein I say Justification is also taken as God's Judging men unto Eternal Life But this deceit the Reader may at more length observe by looking to page 41. of my last And in that he adds Men are made righteous by an Inward Righteousness Men are not made Righteous by an inward Righteousness he doth greatly declare his Ignorance for if men can really be made Righteous without Righteousness be really in them by that which is wholly in another then they might as well be really made holy without any inward Holiness and this were rather to confound that which God distinguisheth and to alter the Scripture-sense of the word Justifie He alledgeth That Phil. 3.8 disclaims the Righteousness of Christ but brings no proof for it And as to his Commentaries he must advert he is not in the Pulpit and must bring nothing here without probation And whereas I shew That this Argument from 2 Cor. 5.12 is most absurd and impious because accordingly it would follow that as Christ was made Sin for us who of himself knew no Sin no not in the least so we may be made righteous before God though we have no Holiness no Faith no good thing wrought in us he terms this an impudent wresting of his Words alledging That the strength of his Argument lieth in that As our Sins are inherent in us and imputed to Christ W. M's Gloss of Imputed Righteousness so his Righteousness is inherent in him and imputed to us but he doth not shew me how this in the least solves the Consequence above deduced which followeth as before And as for that Excellent gloss which he says A certain one put on these words it would appear the more such that it had some shadow of proof for it It is with a Fool 's Consequence that he calleth This which I shew was deduceable from his Words my Inference charging me with it as if I were Impious and absurd to imagine that God should accept one as Righteous in his sight and yet his Person remain abhorred as an unholy Sinner Did I ever assert any such thing or can there be any thing more ridiculous than for him to dream I imagine that to be true which I reprove in him as false absurd and impious In the like manner he condemns me as Impious for insinuating That they are against inward holiness seeing as he says They profess that without holiness none can see God It is true they say so some times and therein often contradict themselves as is above remarked yet seeing they look not upon it as any ways necessary to Justification and term the best of it but as filthy raggs their seeming to plead for it doth but bewray their ignorance and confusion Now whereas to prove that Works of the pure Spirit of God are not all as filthy raggs I did inquire of him if the Apostles did sin in writing the
Scriptures He Answers First That it was a singular extraordinary thing and so supposeth they might have been preserved Secondly He demands What were the hazzard to aver that they were wanting in that which they ought to have had As to the First it is but an Evasion without proof what singular and extraordinary thing is in some of Paul's Epistles which are concerning his outward occasions And if the last be admitted as I find he fears he will be forced to do it overturns his Example of Clean water passing through an unclean Pipe or else he must acknowledge the Scriptures are defiled because they come through the Apostles whom his Principles obliges him to believe not to have been perfect In his Seventh Head pag. 74. he summarily passes over and that by large omissions what is contained in the 44 45 46 and 47 pages of my last which if the Reader do but review he may easily discover that silly shift which he useth to wit That he means to be thrifty of his Paper in answering the Quakers Self-advancing Words Seeing he is such a good Manager of his Paper he might have bestowed some of that he has lavished in the large Capital Titles of his many Heads and Sections to shew the Impertinency or Vanity of my words and then he might have been the better credited after he has omitted my Answer wherein I clear the Quakers from that Calumny of exalting themselves shewing they do therein no more than all other professions have done and do do He adds with a great Exclamation Oh! it is intolerable Pride to vilifie all the Saints and Servants of God in the World and to shut them out from being of Christ's stock A strange Inference according to which we must conclude that because Luke called Theophilus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke called Theophilus most good or most good that therefore there was none good but he W. M. will do well to go back to the Grammar-School and there learn the natures of Degrees of Comparison and when he has instructed himself there he may next look over his Logicks and there he will find that Majus minus non variat speciem i. e. Less or more of a thing changeth not its nature or kind I suppose he will not deny but there are several sorts of Christians who though they do all profess Christianity yet are more or less pure in their Doctrine Discipline or Practice Is it not upon this score that the Calvinist hath separated from the Lutheran and the Presbyter from the Episcopalian Certainly W. M. himself lookt upon Independency as more pure than Presbytery when he separated with the Congregationists at Aberdeen and Communicated a-part with them and yet his practice now sheweth that he doth not exclude even Episcopacy from Christ's Stock though his Independant and Presbyterian Brethren do look upon it if not within the Walls at least in the Suburbs of Rome Neither is this Calumny against us as if we trusted in our selves that we were Righteous and despised others for so he mis-applieth the parable Luke 18.9 any other than the same which those of Rome used against the first Reformers to wit they were Proud and Boasters as if all the World had been in darkness before them Or as if they were Wiser than all the Doctors and Fathers of the Church seeking to innvovate the Order thereof which had been Confirmed by the Unanimous Consent of so many Generations It is observable How here as in other places he is so ready to lay claim to the Protestant Churches alledging That in disdain I call them their flocks which is utterly false I speak of their flocks as inferiour to the People called Quakers in point of Mortification but that I intended thereby the Protestant Churches is but his groundless Conjecture I let him understand I look not upon their flocks as deserving the name of Protestants Some Protestants degenerated in Time-Servers and that because of their shameless degenerating from such as were first so called among whom as I freely confess there were several of a heavenly and spiritual Conversation So I look upon W.M. and his Brethrens laying claim unto them but as the Jews boasting of Abraham as their Father After the same dis-ingenuous manner he concludes That the Persons he spoke of in his Dialogue as having such notable Enjoiments of and Communion with God were from Quakerism c. but answers not a word of page 28. of mine where I shew that those Professors agreed with us in many of these things wherein W.M. and his Brethren oppose us but particularly in the matter of the Spirit 's immediate Teaching It is then likely they would have been far from us especially considering that several who have received and owned the Quakers Testimony at Aberdeen are such who were the most Intimate Friends even in Spiritual Matters with these Professors whereas W. M. and some other of his Brethren who walked also among them that are not come to own the Quakers are degenerated and gone back unto that which all of them acknowledged to be Antichristian For which their gross backsliding and degenerating to use rightly his own mis-applied instance it is without doubt these Professors would have lookt upon him and his Brethren as Monstrous and abhorred their Treacherous Time-serving Turnings with the greatest detestation Head 8. page 77. He avers us to be guilty of Equivocating and that because we say We are for Baptism and yet are against Baptism with Water The corrupt Acceptation of the word Baptism denied The reason alledged is because Baptism is commonly understood of Baptism with water and therefore to understand it otherways he concludes is to speak lies in hypocrisie c. But this Conclusion is founded upon a Supposition denied by us and therefore it is a meer begging of the thing in question For since we deny that Common because corrupt Acceptation of the word Baptism and give it the true one as in its place shall be shewn therefore we are not obliged to put another meaning upon it than we are perswaded it ought to be understood But this Calumny against us as Equivocators or Liars W.M. hath also borrowed from the Papist who used to upbraid the Protestants for saying They were for or of the Catholick Church Because the Papist will have the Church of Rome only to be the Catholick Church but the Protestants denied her to be so and therefore would not call her so even as we deny the sprinkling with water to be Baptism and therefore will not account it that which it is not but reserve the name to that which truly is the thing according to the Scriptures The like may be said of the Lord's Supper I mean that which is so called Head 9. page 78. Because he can produce nothing against my Concession of singing of Psalms he suspects I mean not honestly and that because none of his spies whom he sends to our Meetings have had
and each of them void of the true Grace of God Votes and whom even supposing them to be gratious they affirm not at all to be led by the Immediate Spirit of Christ which they say is now Ceased Now can there be a greater Difference than is betwixt these Two to wit To Affirm That the power of Decision is in an Assembly of men being Members of which Assembly the Grace of God is no necessary qualification The false Decision and who deny any such thing as to be Immediately led by the Spirit of Christ as a thing not attainable in these days and yet that all Christians must be subject to what the Plurality of such an Assembly so Constituted do determine And to Affirm That the power of Decision is only and alone in the Spirit not necessarily Tied to a General Assembly but if it please God to make use of such an Assembly yet neither to the Plurality of them but in and through such of his Servants The true Decision as he sees meet And that none are Capable or can be supposed to be Members of such an Assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not only is but hath truly wrought to Mortifie and Regenerate them in a good measure In whom the Judgment of Truth really proceeding from the Spirit will be manifest to all who are truly Faithful who will accordingly Submit thereunto not with respect to the Men but the Authority of God manifested in and thorow them So that such as see not this Judgment aright will be justly Condemnable of God for their not submitting not as if they should be accepted of God if they did Obey before Conviction but because they brought this Blindness upon themselves through their Unfaithfulness and Unwatchfulness which renders them both Guilty of the Blindness and of the Disobedience occasioned by it Now the Vastness of the Difference that is here Manifest cannot but be Obvious to any that will Read and Consider this Impartially and without Prejudice Thus I have passed through all the things that I understood any did Scruple at there being nought else that I remember which is not either Relative to some of the particulars before-mentioned or Included in them But if any Wonder why I have Chosen this Method and not rather made a formal Reply to W. R's Papers I hope these following Reasons will satisfy all sober and truly peaceable-minded Friends who love Truth 's Prosperity more than Jangling as a Sufficient Reason for my so doing Reason I First Forasmuch as the greater part of what W.R. has Writ is wholly built upon the Particulars heretofore mentioned which Particulars being Cleared and his Mistakes therein Removed as his own Letter signifies the Superstructure falls of it self as not touching my Intentions nor yet reaching me but only that Apprehension he supposed to be my Meaning and to follow from my Words for which end he oftentimes is so Wary as to Affirm in his Papers That to his Vnderstanding my Words seemed to Import and my Meaning seems to be so In which things since himself saw and I have manifested his Mistake I am not so great a Lover of Contention as to busie either my self or the Minds of others with the men of straw of his making But yet he was not so Modest nor Kind to his Old Friend but that sometimes he did seek to render my Words Odious albeit the Mistake be his own by a Reiterate Repetition in Repeating that of the Tolerable Supposition of a Church at every Turn above twenty times But also he very obviously Wrests my Words and seeks to Impose upon me a disadvantagious Meaning that he may furnish himself an Occasion thereafter the more Liberally to Smite at me As where from the Apostle's Words saying And we have Confidence ye will do the things we Command you c. and in another place where he desires those to whom he writes to submit themselves to such as rule over them I Infer That some did Appoint and Ordain some things and that there lay an Obligation in point of Duty on others to Obey c. Upon which W. R. very unfairly Observes It is to be doubted his meaning is Others ought to Obey whether they see it their Duty Yea or Nay I leave such dealing to the Reader 's Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers has taken occasion to extend Reason II himself in long Digressions upon other Matters not treated upon in that Book and takes oft Occasion to Insinuate his Jealousies of Persons and things that I medled not with As where he makes a large Digression which takes up several pages concerning the Constitution of the Second-Days-Meeting at London endeavouring what he can to Represent the Hurt and Abuse of it W. R's Reflections and where he divers times insinuates that some are Vsurpers or seeking to Vsurp a Jurisdiction over the Consciences of the Brethren And that some do believe that God hath raised up some outward Person to be among the Children of Light at this Day as Moses was of old among the Children of Israel c. And that some do lead many into a Temptation to run beyond their Line by procuring a Multitude of Hands to Confirm what is given forth by one or at least by a very few With divers other things of this kind which takes up no small part of his Papers Now these things are not pertinently brought in against me nor would I judge my self less Impertinent to enlarge in a Contest concerning those things which do not Immediately concern the things under Debate since the Person or Persons aimed at by him in these Reflections may take Occasion as they find it their place to Answer and perhaps may have had Opportunity to have discoursed with him divers of those things e're this time upon other Occasions Thirdly Since a Considerable part of W. R's Papers is taken up to Reason III Evidence as he pretends the Impertinent Application I make of the several passages of the Apostles which he thinks I have been too Curious to Collect that make mention of these words Order Rule Command and Government how he Evinces that I leave to the Serious Reader being the more willing to bear his Reflections in that respect that he is so bold when he cannot Compass his Matter otherwise not only to Censure me but the Apostle Paul 's Saying of 1 Tim. 1.19.20 mentioned by me That it is not only not to the purpose Intended by me but that it is not plain to the Purpose Paul himself intended at least to ordinary Capacities Adding That the Method there proposed by the Apostle Answers not that which the Light within tells us Since then the Light he follows is such as finds Fault with the Apostle's
Authentick that it ought to be Received First If he should say Because it Contradicts not the Rest besides that there is no mention made of it in any of the Rest perhaps these men think it doth Contradict Paul in relation to Faith and Works Whether the Epistle of James be Authentick and how to know it But if that should be granted it would as well follow that Every Writer that Contradicts not the Scripture should be put into the Canon and by this means these men fall into a greater Absurdity than they fix upon us For thus they would Equal every one the Writings of their own Sect with the Scriptures for I suppose they judge their own Confession of Faith doth not Contradict the Scriptures Will it therefore follow that it should be bound up with the Bible And yet it seems impossible according to their Principles to bring any better Aagument to prove the Epistle of James to be Authentick There is then this Vnavoidable Necessity to say We know it by the same Spirit from which it was written or otherwise to step back to Rome and say We know by Tradition that the Church hath declared it to be Canonical and the Church is Infallible Let them find a Mids if they can So that out of this Objection we shall draw an Vnanswerable Argument ad hominem to our purpose That which cannot Assure me concerning an Article of Faith necessary to be believed is not the Primary Adequate Only Rule of Faith But The Scripture cannot thus Assure me Therefore c. I prove the Assumption thus That which cannot Assure me concerning the Canon of the Scripture to wit that such Books are only to be Admitted and the Apocrypha to be Excluded Cannot Assure me of this Therefore c And lastly As to these words Rev. 22.18 that If any man shall add Object 3 unto these things God shall add unto him the Plagues that are written in this Book I desire they will shew me Answ. how it relates to any thing else than to that Particular Prophecy It saith not Now the Canon of the Scripture is filled up no man is to write more from that Spirit Yea do not all Confess What it means to Add to the Scriptures that there have been Prophecies and true Prophets since The Papists deny it not And do not the Protestants affirm that John Huss prophesied of the Reformation Was he therefore Cursed or did he therein Evil I could give many other Examples Confessed by themselves But moreover the same was in Effect Commanded long before Prov. 30.6 Add thou not unto his words lest he reprove thee and thou be found a liar Yet how many Books of the Prophets were written after And the same was said by Moses Deut. 4.2 Ye shall not Add unto the Word which I command you neither shall ye Diminish ought from it So that though we should extend that of the Revelations beyond the particular Prophecy of that Book it cannot be understood but of a New Gospel or New Doctrines or of Restraining Prop. 4 man's Spirit that he mix not his Humane Words with the Divine and not of a New Revelation of the Old as we have said before PROPOSITION IV. Concerning the Condition of Man in the Fall All Adam's Posterity or Mankind both Jews and Gentiles as to the first Adam or Earthly Man is fallen degenerated and dead deprived of the sensation or feeling of this Inward Testimony Rom. 5.12 15. or Seed of God and is subject unto the Power Nature and Seed of the Serpent which he soweth in mens hearts while they abide in this Natural and Corrupted Estate from whence it comes that not only their Words and Deeds but all their Imaginations are Evil perpetually in the sight of God as proceeding from this depraved and wicked Seed Man therefore as he is in this State can know nothing aright yea his Thoughts and Conceptions concerning God and things Spiritual until he be dis-joined from this Evil Seed and united to the Divine Light are Unprofitable both to himself and others Hence are Rejected the Socinian and Pelagian Errors in the Exalting a Natural Light as also the Papists and most of Protestants who Affirm That man without the true Grace of God may be a True Minister of the Gospel Nevertheless this Seed is not imputed to Infants until by Transgression they actually join themselves therewith for they are by Nature the Children of Wrath who walk according to the Power of the Prince of the Air Ephes. 2. and the Spirit that now worketh in the Children of Disobedience having their Conversation in the Lusts of the Flesh fulfilling the desires of the Flesh and of the Mind § I. HItherto we have Discoursed how the True Knowledge of God is Attained and Preserved also of what Vse and Service the Holy Scripture is to the Saints We come now to Examine The State and Condition of Man as he stands in the Fall what his Capacity and Power is and how far he is able as of himself to Advance in relation to the things of God Of this we touch'd a little in the beginning of the Second Proposition but the full right and through Understanding of it is of great Vse and Service because from the Ignorance and Altercations that have been about it there have arisen great and dangerous Errors both on the one hand and the other While some do so far Exalt the Light of Nature or the Faculty of the Natural man as Capable of himself by vertue of the Inward Will Faculty Light or Power that pertains to his Nature to follow that which is good and make real progress towards Heaven And of these are the Pelagians and Semi-Pelagians of old and of late the Socinians and divers others among the Papists Others again will needs run into another Extream to whom Augustine among the Ancients first made way in his Declining Age Augustine 's Zeal against Pelagius through the heat of his zeal against Pelagius not only Confessing men Vncapable of themselves to do good and prone to evil but that in his very Mother's Womb and before he Commits any Actual Transgression he is Contaminate with a Real Guilt whereby he deserves Eternal Death in which respect they are not afraid to Affirm That many poor Infants are Eternally Damned and for ever endure the Torments of Hell Therefore the God of Truth having now again Revealed his Truth that good and even Way by his own Spirit hath taught us to avoid both these Extreams That then which our Proposition leads to Treat of is Part I First What the Condition of Man is in the Fall and how far Vncapable to meddle in the Things of God And Secondly That God doth not impute this Evil to Infants until Part II they Actually join with it That so by Establishing the Truth we may overturn the Errors on both parts And as for that Third thing Included in the Proposition it self concerning Part III