sandy ground as Mr Rutherfoord witnesseth in his Spiritual Antichrist P. 19. Richard Farnworth said to Mr Stalham as he reporteth Pag. 3. of his forecited book That the Scriptures are the word of God and eternal life as thou wouldest have them thou canst not prove nor all the Magicians to help thee So P. 43. he tels us that one of them in a sheet called Christ exalted c. P. 4. had these words He Christ is the word and the Scripture is not He is the light and the Scripture is not He is the Rule and Guide and Teacher and Iudge and the Scripture is not but a Declaration of Him to be so By which and the like we may see how low an account they have of the Scriptures And how fond and absurd this is to debase the Scriptures under a pretence of exalting of Christ who seeth not Seing the Lord spoke in and by the Prophets unto the Fathers and spoke by the Mouth of the holy Prophets Heb. 1 1. Luk. 1 70. And the word of the Lord came unto them as unto Ieremiah Chap. 1 2 4. 2 1. 14 1. 29 30. unto Ezechiel Chap. 1 3. 3 16. to Hosea Chap. 1 1. to Ioel Chap. 1 1. to Ionah Ch. 1 1. 3 1. to Micab Ch. 1 1. to Zephania Chap. 1 1. to Zechariah Chap. 1 1. 7 4. 8 1. and by Haggai Chap. 1 1. And they declared what they spoke as the word of the Lord and the Lord owned it as His word See moreover 2 Chron. 36 21. Micah 4 4. Act. 28 25. Esai 1 20. Deut. 30 8 Num. 25.5 Ier. 23 28. and the like And seing the Scriptures containe nothing but a Revelation of the will and good pleasure of God it is manifest and clear that they are the Word of God and should bear that title To speak nothing of the Law which the Lord spoke and gave himself immediatly from mount Sinai what he inspired the Prophets to deliver and spoke himself in and by them and moved them infallibly in the very writing thereof cannot but be the Word of God That word which was given by immediat divine Inspiration cannot but beare the name of the Word of God Nay this name is expresly given unto the Scriptures for Mark 7. what is called the commandement of God vers 8. spoken and written by Moses vers 10. is called the Word of God vers 13. The roll written by Baruch Ier. 36 from the mouth of â—eremiah vers 4. is called the words of the Lord vers 6. The sword of the Spirit which is a piece of the Spiritual armour of Christian souldiers wherewith they resist the devil as Christ their Captane did Mat 4 4 7 10. with an it is written see also Mat. 22 31 32. is called the Word of God Ephes. 6 17. I shall not urge that place Heb. 4 12. because it seemeth more to be spoken of Christ than of the Scriptures though several take it as meaned of the Scriptures But that equivalent Expression of the Word of Christ Col. 3 16. may confirme us in this Truth as also that equivalent Expression the Oracles of God Rom. 3 2. and that the sincere milk of the word 1 Pet. 2 2. and that the word of the Lord 1 Pet. 1 2â— what else can the Psalmist's speaking to God and manifesting his affection to his word useing this expression Thy word above thirtie times Psal. 119. import but that the Scriptures are and are to be called the Word of God So these equipollent Expressions have the same import The word which I command you Deut. 4 2. I have written to him the great things of my law Hos. 8 12. when the Spirit of the Lord speaking of the Scriptures useth these expressions well spoke the Holy Ghost saying Act. 28 25 26. As the Holy Ghost saith Heb. 3 7. He spoke in a certane Place Heb. 4 4. He said in David vers 7. See Heb. 5 6. Exod. 20 1. Deut. â— 6. Heb. 13 5. Gal. 3 16. Rom. 10 21. 15 10. 1 Cor. 9 10. Others of this kinde might be cited If this man be of another judgment herein he should clearly express himself howbeit he thereby dissatisfie some of his Brethren But instead of this in his Apology P. 36. he alleigeth that we but calumniate them and speaking in the name of all the rest he saith they account them the most excellent writings in the world but how will he make this agree with their sayings formerly cited and afterward to be adduced He would do well to endeavour some reconciliation but I see not how he can do it 3. As for us we assert that no Prophecie of the Scripture is of any private interpretation For they were not conceived by the mindes nor framed and formed by the Understandings and Reasonings of men nor were they the product of their Study Paines as other books are of their Authors assisted by the Spirit of God Howbeit the penmen of the Scriptures studied the writtings of others as Daniel did understand by books Dan. 9 2. and David was much in the meditation and study of the Law yea they searched and made narrow enquiry after the meaning of what was spoken and delivered by themselves so far as concerned their own faith and Practice as Peter tels us 1 Pet. 1 10 11. yet the work of delivering the Scriptures by Word and Write was not the result of their studious Labour wherein their Mindes Judgments and Memories were exercised and busied nor did these Scriptures proceed from private phancied Revelations and Enthusiasmes they were not the issue of mens Dreams Imaginations Conceptions of fancie or self-Afflation because no way of private Interpretation or Revelation but on the contrary holy men of God spoke as they were not only determined but moved by the Holy Ghost and that in contradistinction both from the acts of mens Phancy and Imagination and the acts of their Will 2 Pet. 1 20 21. The Holy Ghost did Immediatly and Extraordinarily dictat what was written Matter and Expressions as well such things as they had Seen Heard Read Studied and Known before as these they were Ignorant of or had forgotten Hence it is that the Lord spoke in the Prophets by the mouth of the holy Prophets and his word came unto them and by them see Heb. 1 2. Mark 14 36. Heb. 3 7. 9 8. 10 15. Luk. 1 v. 70. 2 King 10 10. 21 10. 2 Sam. 23 2 3. and hence it is that this very word of Prophecy or Prophetical word coming thus unto the Prophets the holy men of God when it was to become a Prophecie of write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was also committed to write through the Spâ—cial acting of the Spirit singularly movâ—ng these Amanuenses hence the Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Inspiration of God 2 Tim. 3 16. on which place the words of Corn a
of their Inspirations and Prophecies it is at least possible that they may be deceived also And if so is it not every way saifest to try all by the unerring touch stone And doâ—h it not hence appear that if we speak in reference to their Revelations the Scriptures are unquestionably the Primary and Adequate rule 12. He addeth a reason in his Thesis which he prosecuteth at large in his Apology viz. That we know the certanty of the Scriptures only by the inward testimony of the Spirit But this reason is ambiguously expressed for it may either have this meaning That we know the certainty of the matter contained in the Scriptures only by the Inward Testimony of the Spirit Or this may be the meaning That only by the Inward Testimony of the Spirit we know certanely that the Scriptures are the word of God or that book which containeth the revealed will of God If he take this Reason in the first sense we may then in part know what he understandeth by a Secondary and Subordinate Rule which title he is pleased as we heard to allow unto the Scriptures that his meaning is consonant to what Will. Pen saith P. 47. of that book of his which Mr Hicks citeth Dial. 3. Pag. 48. viz. We dar boldly affirme that the greatest reason of our beleefe concerning the prophecies and promises recorded in the Scriptures is not from any outward thing but that inward testimony that we have received from that holy Light within us to the truth and faithfulness of those sayings And againe Pag. 48. cited by Mr Hicks Pag. 50 51. Though we do say men ought to live up to these hâ—ly Rules contained in the Scriptures yet the reason why is that conviction they meet with from the light of their own consciences Therefore the light within is both our warrant for Faith in and Obedience to them And this upon the mater is the same that Benj. Furley a known Quaker in Rotterdam saith most plainly in his letter cited by Mr Hicks in his Quakers appeal answered Pag. 16. There is nothing in the Scripture that is a duty upon me or which I am obliged to obey because there recorded whatsoever is a command to me I must not receive from any man or thing without me Nay not the Scripture it self Yea it is the greatest error in the world that ever was invented and the ground of all errour to affirme that the Scripture ought to be a Rule to Christians This is plaine dealing and so is that of Edward Burrowes Pag. 62. cited by Mr Hicks ibid. He that perswades people to let the Scrâ—ptures be the rule of faith and practice would keep people in darkness for who ever walks by the rule without them and teach men so to do would make void the Covenant of life and peace Now if this be his meaning the Scriptures shall be no Rule at all not so much as a Subordinate Rule for it shall hold forth no Truth calling for divine Faith from me nor shall it hold forth any Law or Command obligeing me to Obedience unless a new Revelation come or the Light with in me tell me that such a point is Truth and so to be beleeved and such an Exhortation is a divine Command and so to be Obeyed And if the Light within me say that such an Assertion contained in the Scriptures is not Tâ—uth I must not beâ—eâ—ve it or if it say that such a word of Command is not to be Obeyed there shâ—â—l be no force of a command in the word So that as with Papists the Scriptures are beholden to their Pope or to their Church for its authority so as it hath no canonick authority but what is given to it by the Pope or the Church So with Quakers the Scriptures are beholden to the Light within for its authority and no more is Scripture to be Beleeved and Obeyed as Scripture but what the Light within saith is to be beleeved and Obeyed And thus in effect it is not the Scripture nor the Spirit of God speaking to us in the Scripture that layeth any obligation on us to beleeve and obey but only the Light within so that if the Light within will any other book possibly the Turks Alcoran shall have as much authority to Command our Faith and Obedience as the Scripture hath Yet I must needs say we have much more advantage in dealing with Papists than in dealing with these Quakers for the Papists have but one Pope to whose determination they submit But here every Quaker hath a Pope within his brest And next we can know read and understand what the Pop's determinations are and how founded when he is pleased to condescend to give reasons at least we can know what truths he determineth and what not But we cannot know what the Spirit or Light within the Quakers saith we heare not and see not and understand not what it saith whether it be a white or a blake Spirit we know not It may say One thing this houre and the contrary the next and where are we then And what ever it saith we cannot know but as they report and whether their report be true or not we know not Nor can we know when we have used our utmost diligence to know it To this then are we come at length That every Quaker hath the Supreame judge of all controversies within his brest and the supream Law to regulate all duties So that it is impossible to convince them of an Errour either in Faith or Practice out of the Scriptures because the clearest Assertions of truth and the most manifest Commands have no auâ—hority but from the Light within them And what that Light saith we cannot judge because we neither hear it nor see it nor have we ground to beleeve that they cannot give us a false report of the testimony of that Light This is â— confess a master piece of Invention of the grand Impostor to keep these deluded souls out of the reach of conviction but such as all sober persons will judge ground sufficient to look upon that with a more than ordinary piece of abhorrence and to flee from these deluded and self deluding creatures But one thing more I would know of this man if this be his meaning Is it any otherways with us than it was with the people of God of old He must say no seing he hath formerly pleaded for the same formal Object and Ground to their faith and ours and then I enquire might not the people of God of old have put off thus all the Prophecies Exhortations Rebuikes and Commands which the Prophets immediatly inspired declared unto them from in the name of the Lord by saying till they had Revelations immediat themselves concerning these things to be beleeved or obeyed they were not under any obligation to notice them And if so how could they be charged with Disobedience Obstinacy Unbeleef and Wickedness as we oftentimes finde they were
are not pleading for the like of that to any man breathing But I see Quakers will give divine worship to one another though they will not allow to any others so much as civil honour 14. This is all that he saith to defend their rude practice And I judge as he saith that it floweth not from their rustick breeding for they have bin otherwayes educated but from a more corrupt spring And though he is pleased to call it Conscience and that therefore they would rather choose to die than do other wayes we look upon it as a small evidence of tenderness of conscience in them even suppose it were a thing not lawful and warranted seing they make so little bones of greater maters We know what Christ said Mat. 23 23. Wo unto you Scribes and Pharisees hypocrites for ye pay tithe of mint anise and cummin and have omitted the weightier maters of the Law judgment mercy faith We may know also what power a deluded conscience may have even in small matters But I am apt to think there is some other thing that lyeth here at the bottome when I consider what wide consciences these men have and how directly and avowedly they set themselves to cry downe all Religion and to cashier all Christianity and in a word to bring us back to Paganisme let them pretend what they will God may discover this in due time CHAP. XXXII A View of the Conclusion 1. HAving thus examined all the Principles of the Quakers if this Man hath given us a full sheme of their opinions and though it be the fullest that any of them have yet given so far as I know Yet there may be something latent which is to come out in due time And having considered all that he hath said in his large Apology for their defence I thought good not to let his conclusion passe without some due examination Thus then he beginneth to bespeak his Candide Reader If in the fear of God thou consider this Systeme of Religion delivered in these papers together with its consistency and harmony either as it standeth in it self or with the holy Scripture of truth I doubt not but thou wilt say with me many others that this is the spiritual day of the manifestation of Christ in which he revealeth againe his ancient pathes of truth and justice Answ. We have here a Systeme I confess not of Religion but of Pure Paganisme And a more compleat Systeme of abomination and contradiction to the truth of God revealed in the holy Scriptures I doubt was ever brought forth by any Instrument that ever Satan imployed to darken the truth of God And whatever consistence may be in it though we have found also some inconsistencies unto it self Yet I am sure there is nothing in the whole and in every part thereof but manifest and palpable inconsistency with and opposition to the Scriptures of truth And that this is so far as to them from being a spiritual day of the manifestation of Christ that it is a day of the dreadfulest delusion of Satan and of darkness caused by the Prince of darkness that ever was heard of in the Christian world there being nothing but a new broaching of all few excepted the old Pathes of errour heresie and abomination for verification of which I shall only referre the Reader in whom is the least graine of the true fear of God 〈◊〉 and faith to the Revelation of the minde of God in the Scriptures to what is said above 2. He goeth on and tels us that here his Reader may observe Christian Religion exhibited and vindicated in all its parts in so far as it is lively inward spiritual pure and substantial and not a meer forme shadow notion and opinion as many hitherto have held whose fruites declare that they wanted the inward power of that whereof they bore the name who yet adhere so to their formes and shadowes that they cease not to calumniat us as if because we commâ—nd unto them the substance call them thereunto we did deny or neglect the true forme and outward part of Christianity which God the searcher of hearts knoweth to be a horride lie Answ. The wise King or rather the Spirit of God by him Prov. 18 17. telleth us that he that is first in his own cause seemeth just but his nieghbour cometh and searcheth him If this cause be referred to this Quakers decision we know what will be the sentence but light discovereth darkness And if any Reader be he who he will who knoweth what true christian Religion meaneth shall finde the same in the Quakers doctrine and in this mans defence thereof I am deceived Nay if he shall not finde more direct plaine down-right opposition and contradiction to the whole of true christian Religion in their tenets thus explained and maintained than in the writings of the most notorious and branded hereticks that ever had a being since Christianity was heard of I am far mistaken Nay I am sure he shall finde nothing but an hotch-potch and mixture of almost all Errours Heresies damnable Opinions and Heterodoxies that have troubled the Church of Christ from the beginning together with something that smelleth more of Devilrie than of humanity let be of Religion I mean not here their pedantry and silly unmanlike rustick carriage but what is by this man expressed concerning their more solemne worshipe beside their quaking shivering or foaming like persons possessed of the Devil or under the bodily distemper of an Epilepsy It is true they talk of something Lively Inward Spiritual Pure and Substantial but when we have searched after it following this mans threed of explication we have found it nothing but a light within every man and in many things agreeing with the light which is in Devils and yet this is their all their God their Father Son and holy Ghost their Christ their Grace their Spirit their Scripture their Supream Leader Rule Teacher and judge their Jesus the only Saviour their Gospel their only way to the Father their Justification their Sanctification their Adoption their Perfection their Supream Caler the God which they consult and worshipe the Word in the beginning that made all things and what not And truely this being their all no wonder they be enemies to all outward Ordinances and account these meer shadowes notions and formes They talk of fruites and we shall willingly confess to our shame that our carriage is not so Christian as it ought to be but what their carriage is else then may be among Pagans we are yet to learne He saith we calumniate them when we say they are against all the ordinances of Christ for what he meaneth else by the true forme and outward part of Christianity I know not and I would faine know what ordinance of Christ it is which they owne Have we not heard enough of him against the Ministry Preaching Prayer Singing Baptisme the Lords Supper c And hear we
up and to the Creator againe that is infinite in it self which the hand goes against him that does evil in which hand the soul which is immortal and infinite which hand is infinite which brings it up to God is infinite Though little good sense can be made of this yet blasphemy enough is legible therein And G. Fox saith Is not the soul without beginning come from God It is not horride blasphemy to say the soul is a part of God for it came out of him and that which came out of him is of him Fisher in his Velata quaedam revelata Pag. 13 calleth that whereby man became a living soul and a soul that did partake something of Gods owne life a living principle of the divine nature And P. 17. He calleth the Spirit of man the immortal and incorruptible seed of God even something of the living word which is said to be made flesh Pennington Q. 27. calleth that which is in the saints that which the Lord from heaven begetteth of his owne image and likeness of his own NB. substance of his own Spirit and pure life Declaâ— against Popery queree 2. Whether do you waite and believe to have the same minde which was also in Christ Iesus who thought it no robbery to be equal with God yet he was no Pharisee though of the Pharisees judged a blasphemer and as be is so are we Is not this plaine enough 4. Hence also is it sayes he further that because we say that the inward light and Law and not the outward letter is that which can truely discover to them their state and bring them out of all evil they say that we vilify the Scriptures and honour our own imaginations more then them Answ. We would rather say upon this account that they vilifie the Spirit of God then the Scriptures for hereby these expressions it is manifest that they ascribe that unto the light within which only the Spirit of God and of Christ can do viz. truely and effectually which may be imported by his revera discover the state of a sinner to him and bring him out of all evil This last we do not ascribe unto the Scriptures But as to their vilifying of the Scriptures we have heard enough above from this mans own mouth and some others whose words we cited Mr Faldo in his book against the Quakers part 1. Ch. 3-12 helpeth me to much more Let us cull out of a great heap a few instances 1. Do not all the Quakers deny the Scriptures to be the word of God Do they not say that it is blasphemy to say the letter is the word of God and it is the Devil that contends for the Scriptures to be the word of God And what can more be spoken to the disparagment of the Scriptures than to deny them to be his word or the signification of his minde who spoke them and did indite them by his Spirit immediatly inspiring the Prophets and Apostles and other holy men of God in the writing of them Is not this directly to devest them of all that Authority which they have from God as his Law Is not this to render them contemptible when they are denied to be that which only maketh them have weight with consciences 2. Do not the Quakers deny the Scriptures to be the rule of faith and manners and the judge of Controversies in the maters of Religion We remember what himself aid above Hear Parnel in his shield of the truth p. 10. And he also that saith the letter is the rule and guide of the people of God is without feeding upon the husk and is ignorant of the true light which was before the letter was Hear Smith Prim. p. 10 And if thou lookest upon the Scripture to be for a rule and for trying thou givest that unto them which belongs unto Christ. And is not this enough to disparage the Scriptures to deny that chiefe use and end of them for which they were given If any should say of the Lawes of any Land and of the acts of Parliament that they are not a rule to the Subjects would not that be accounted a disparagment done to the Lawes Were not the Scripturâ—s given as a revelation of the minde of God concerning our faith and concerning our walk How can any thâ—n dâ—ny these ends and not disparage and vilifie the Scriptures 3 Do not the Quakers speak more highly of their owne writings than they do of the Scriptures The Scripâ—ures with them are but the letter which killeth Paper ink and writing the old and dead letter Part of it words of the Devil and of wicked men Precepts and traditions of men they have no light in them they sheir not our faces an earthly root a shadow and dangerous to feed on c. But their oâ—n writings are the voice of the Son of God by which the dead are raised a shield of the truth spoken in the freshness and quick sense of life written from the Lord a Spiritual glass opened light rise out of darkness and by revelation of Iesus Christ and by the Spirit of the living God See for this Mr Faldo ubi supra paâ— 40. c. Can men devise a way more effectual to effronte the Scriptures 4 Do they not preferre the light within them unâ—o the Scriptures See Smithâ—s Catech p. 2. Q. doth God manifest himself within Man Answ. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him See the Scorned Quakers account p. 20. Christ by his light within shewes you in a gâ—ass your owne faces which the Scriptures cannot do Parnel p. 10. And by the same light do we discerne and testify against him to be in darkness and blindness and is a deceiver who putteth the letter for the light and so draweth peoples mindes from the light within them to the light without them seeking the living among the dead Iohn Story in his short discovery p. 2. saith and although the holy Scripture without and the Saints practices are lights in the world Yet far be it from all true Christian men so to idolize them as to set them in esteem above the light which is sufficient to guide or to esteem them equal with the light and Spirit of Christ within And Smith Prim. p. 12. tels us that Christ the light within alone searches the heart not the Scriptures Martin Mason in his loving invitation p. 4. 'T is not your flying to the Scriptures that can save you from the fire of his wrath nor overcome the least corruption for you no verily nothing then but a Christ within you come thou then O come with boldness to God's faithful witness within you Fisher where above p. 7. saith such were the Scribes who were ever scraping in the Scriptures to finde God and his life Yet never knew him at any time nor saw his shape because they heard not his voice nor heeded not his word within
as this man putteth beyond all debate in his writings and others clearly demonstrate by their books containing such positions as overturn and destroy the Gospel Mr Norton teacher of the Church at Boston in New England being appointed to write against the Quakers by order of the General Court tels us in his Tractat printed A. 1660. Pag. 6.7 c. that the Quakers deny that the Father Son and Holy Ghost are three distinct Persons that Christ is God and Man in one Person that Christ is a distinct person from the person of the Father that Christ is a distinct person from any of His Members And so their Christ doth unchrist Christ. He tels us moreover that they deny the Scriptures or written word to be the Rule of life and that they make the light within them and the Spirit without the Scriptures to be their guide that they owne none as lawful magistrats who are not of their way that they assert an infallible light within them above the trial of the Scriptures that they will not acknowledge that they sinne but professe perfection of degrees in his life Mr Stalham in his Epistle to the Reader prefixed to his Reviler rebuiked sheweth us that they make nothing of the historical letter of Christ's Death Resurrection c. but turne all into allegories And that they are with H. N. in his joyful message of the Kingdom Pag. 170. ready to call these things meer lies which the Scripture-learned through the knowledge which they get out of the Scriptures bring-in institute preach teach As also how they joine with Iacob Behme who slighted the imputed righteousness from without and magnified the little spark within whereby the Father draweth them all to Christ and teacheth all within them and say further that in Adam stood the Covenant of grace that there is no certaine Ordination from eternity upon any soul particularly which is yet to be borne but only a common universal foreseeing of grace He sheweth us also how Will. Erbury in his Call to the Churches Pag. 4. said what Gospel or glade tideings is it to tell the world that none shall be saved but the elect and believers and that the Gospel which Christ taught was but in part that which was proper only to the Iewish Church not that to be preached to the world And moreover Pag. 6. he telleth us that he said the Gospel which the Apostles preached to the world was not that which they wrote to the Churches nor yet what they read in the Scriptures of the Prophets but the Gospel was a mystery which in the light of God they could manifest to men and make all men see themselves in God that 's in Christ. And Pag. 9. that God is in our flesh as in Christ's for the mystery of faith was more than men imagine and it may be more than Paul wrote to the Romans and Churches of Galatia And Pag. 37. that Christ's coming againe promised Act. 1 11. was nothing but his coming in Spirit and power in the Saints and in their flesh when they are most confused and dark Further the same Mr Stalham in the book cited sheweth how they contradict Scriptures in several points as concerning Scriptures Trinity the Light within the Law Sin Iustification Regeneration Sanctification and its Perfection Christian warfare Repentance Meanes of grace Baptisme Lord's Supper Prayer Singing Elders and Ordination Ministers maintainance Immediat calling Immediat teaching Civil honour Swearing unto which might be added several things brought out of their writings by Mr Hicks beside what we shall have occasion to remark in this Author with whom we now deal By all which we may conjecture what a Gospel this is which they teach even another than we have in the Scriptures and than that which the Apostle taught And what welcome such as come with another Gospel were their credentials angelical unto which these men are strangers should have Paul hath taught us Gal. 1 8 9. as was mentioned above which is a sufficient warning for all that fear God to beware of these men 20. This man hath an high and mighty conceit of his Theses calling them though short yet ponderous and saying that they comprehend many things and denote the true original of knowledge of that knowledge which leadeth to life eternal And I do indeed conceive that they containe much though I dar not say the whole of the marrow of that Gospel whereof he is a dispensator we may look upon ourselves therefore as called more narrowly to consider and examine them If the matter contained in them were good I should not quarrel at their brevity but I see what they want in length the Apology hath Ponderous he calleth them but we know wet sand though of smal value is more ponderous than what is more worth and indeed so ponderous are they that they will sinke the poor soul that embraceth them without any other super added weight into the bottomless pit His saying that they pointe forth the true original of saving knowledg will never perswade me that they do so How defective they are as to this we may shew in the next Chapter Nay rather I dar say that they discover the true original of that science falsly so called which leadeth to the bottomless pit and this I hope to make appeare ere all be done 21. He tels us that he beareth witness to this truth in this his work But he must hold us excused to seek for a more sure ground to our faith and perswasion than his bare testimony especially when he speaketh not only not consonant to Scripture but so manifestly contrary thereto Indeed if we were called to rest upon his and his co-partners bare testimony all further dispute were at an end and we might cast our bibles at our heels and learn all our divinity at their mouth or at the light with in us rest thereupon notwithstanding it contradict sound reason and experience let be Scripture But through grace we have not yeâ— drunk-in that principle and therefore must stand upon our old bottome and go to the Law and to the Testimony 22. In fine he tels us that he leaveth this his testimony unto the light of Christ illuminating every one of our consciences which words may have a double sense as expressed in his latine and either import that he leaveth this his testimony as a confirmation of that light of Christ which illuminateth every man and if this be his meaning the preaching up of this light must be the whole of his Gospel worâ— and the whole Intent and designe of his writting and publishing these Theses yea if so these Propositions of his must serve for no other end but to confirme the truth and reality of this light of Christ But then I think They or He by them should have given us some clear discovery and explication of the nature of that light of Christ which is as he saith within every man which I finde
a corrupt Original and that we ought to be sure that the Ground and Original of our Knowledge be such as we may saifly trust to and build upon But whether the Original which He and other Quakers do follow and which he would prescribe unto us be the true and genuine Original and Ground of saving Knowledge he must allow us liberty seing the danger here is great as himself confesseth and such as enter not by the door are Theevs and Robbers to examine and to try whether the Ground he holdeth forth be Saife or the Ground we build upon be not Sufficient CHAP. III. Of inward and immediat Revelations 1. The maine scope of his second Thesis which is concerning Inward and Immediat Revelations is to give us the true and genuine understanding of the right original and fundation of Knowledge So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge and by the title which he hath prefixed unto this Thesis we learne that his opinion is that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge and this Inward and Immediat Revelation is given us in place of the holy Scriptures as his adjoining the third Thesis concerning the Scriptures and what he saith of them therein make manifest 2. We should now come to the examination of what he saith of this Inward and Immediat Revelation but in the entry of his explication of this Thesis in his Apology Pag 4. we are staved off by a hudge Preoccupation and meet with a dangerous Dilemma for either we must give our assent unto what he saith in this Thesis or bear the stigma and blake mark of Carnal and Natural Christians ignorant of the motions and operations of the Spirit of God in our hearts But perceiving an open way of escapeing from betwixt the hornes of his dilemma and waving his uncharitable censure of such as oppose him as being not only strangers to these motions of the Spirit in their hearts but as accounting them no way necessary yea as mocking them as foolish and ridiculous and much more to this purpose wherein as he manifesteth what Spirit he is of and with what Spirit he is led so he bewrayeth much ignorance of the minde and assertions of his Opposites which would be both endless and unprofitable for me once to take any notice of let be to answere seing a simple contempt of his Calumnies is sufficient Waveing I say these his impertinencies as the native fruite of his imbittered Spirit against all that do not applaud his wilde Notions I shall tell him that I cordially give my assent unto that of Paul Rom. 8 9 14. now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sones of God And I know no Christian whether Private Person or Doctor Minister or Divine that will not homologate with me in this howbeit he flander us as not only denying this but also as contradicting it 3. But he would hence deduce that no Knowledge of God can be acquired without a Divine and Immediat Revelation and for this cause he distinguisheth betwixt a Certane and an Vncertane a Spiritual and a Literal a Saving and an Empty Aery and Brainy Knowledge of God and sayeth the One can be many wayes acquired but the Other not without an Inward and Immediate Manifestation of the Spirit of God shineing in the heart and enlightening the understanding By which we see what Darkness and Confusion occupieth this mans minde and how either through blinde Ignorance or wicked Prevarication he laboureth to pervert the true state of the Question and leadeth his Readers into the same ditch of Ignorance and Prejudice wherein himself is fallen If he cannot we know how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God as he did of old unto the Prophets and Apostles whether by Dreames Visions Vive voice or inward efficacious Inspirations and the Spirits gracious In-working and Impressing the Truthes other wayes revealed and made known mediatly upon the soul of a man giving him through the spiritual Illumination of his minde and the gracious and effectual Moving of his heart grace to See to Imbrace and to Close with and savingly Improve the Truths revealed These things which are most manifestly distinct clearly different he is pleased either out of meer Ignorance or our of Designe all alongs to jumble together and confound that he might the more darken the Reader and prejudge him both of the right state of the Question and at the orthodox truth which he maliciously misrepresenteth The difference betwixt these two Operations of the Spirit without running forth here into a tedious and unnecessary digression for the clear information of the Reader and for preventing our further labour afterward we shall thus make plaine and manifest The first Operation of the Spirit mentioned is that which he the rest of the Quakers endeavoure to assert plead for in prejudice of the Scriptures which now to us under the New Testam supplieth richly and with advantage the want of the Immediat and Extraordinary Revelations of the minde and will of God concerning duty whether as to Faith or Practice by which the Lord was pleased formerly after diverse manners and wayes to make the same known The other which we assert and maintaine is an Efficient and not Objective Revelation and confirmeth the authority and truth of the Objective Revelation of the minde of God both touching Faith and Manners and so reserveth to the Scriptures their due place as our compleet Objective Canon and Rule and confirmeth them therein bringing home with power and saving grace upon the heart the Truths therein revealed and casting the soul into the mould of these saving Truths The One which they plead for taketh away all the use of the letter of the Scriptures all the study thereof or all the paines to be used in Acquireing the knowledge of the Original tongues in Reading of Commentaries for attaining to the knowledge of the letter in Preaching and Hearing of preachings in Useing other meanes for reaching the knowledge of the Truths delivered in the Scriptures The Other which we maintaine presupposeth in ordinary this knowledge of the letter of the Scriptures and the use of means contributing thereunto as a meane appointed of God whereby we may come through his Grace cooperating on our Understandings Wils unto the saving soul-captivating knowledge of the same Truths As the saving and gracious beleeving and improving of the Truths of God revealed of old by his immediatly and extraordinarily inspired Prophets unto others did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed as the minde of God and did not destroy and make useless that meane as the way of Quakers would necessarily have done for they alleidge
from heaven should come and preach another Gospel they should be rejected as accursed he clearly sheweth that the Gospel already delivered was such a clear and evident Rule that by it we may warrantably try and examine all Doctrines and Revelations of Angels or Apostles and so must be a more clear and certane Rule to us than divine Revelations brought to us by Prophets or Apostles 8. The same may be cleared from these Passages Mat. 24 11 24 Mark 13.22 2 Thes. 2 2. 1 Tim 1 4. But the matter is evident enough from what is said I proceed 20. If he say That he may grant all this without any detriment to the maine thing he driveth at here upon this account that though others may be allowed to try by the Scriptures what some deliver as Revelations from God unto them yet such as have the Revelations immediatly from God are not to try them and consequently that he and others of his perswasion who have such divine Manifestations and Revelations are to act accordingly without any further tryal and examination by Scripture or any other Rule I answer first Then he and the rest of the Quakers cannot be offended with us for not receiving their Assertions by faith and not yeelding thereunto all submissive Obedience as the very Assertions and Commands of God until we finde the same to be consonant to Scripture notwithstanding that they should with all the confidence imaginable affirme to us that they have those Doctrines and Assertions delivered to them by divine Revelations Secondly Then certanely we should have an higher esteem of the Scriptures and not look so contemptuously upon them as the Quakers commonly would have us do not say with Nicolas Lucas a Quaker That if the Bible were burnt as good an one might be write as Mr Hicks reporteth in his 2. dialogue Pag. 5. and evinceth againe dialog 3. against Will. Pen. Pag. 86. Thirdly Then I think He and the rest should obtrude nothing upon us without Scriptures but should confirme unto us all their Assertions out of them Sure we finde the Apostles though divinely inspired yea and Christ himself confirming their Doctrine from the Scriptures Mat. 12 3 5 7. 26 31. Mark 14 27. Luk. 4 8 1 Pet. 1 16. Rom 11 8 26. 10 19 20 21. 12 19. 15 9 10 11 12 21. 14 11. Gal. 3 20. 1 Cor. 1 31. 2 Cor. 4 13. And Paul in his Apology doth plainly affirme Act. 26 22. that he delivered no other things than those which the Prophets and Moses did say should come Fourthly Either it must be granted that some Illuminations stroâ—g Perswasions and the like that come as new Revelations may and must be examined by a Rule or it must be said that there are now no diabolical Injections or Delusions working upon the Fancie and Imagination and casting-in Wilde Fire and Wilde Light in the Minde or that all these Manifestations and Illuminations must be received as unquestionably good and beleeved obeyed whether they come from the Father of lights or from the Father of lies But no rational man will assert this last nor will the many Enthusiasts or Entheasticks or Ecstaticks and the like who have been to manifest conviction deceived and deluded suffer us to asserte the Other Therefore seing there have been and yet may be Satanical Delusions instead of Divine Revelations and seing these must not be received as good come it is manifest that they must be tryed by a Rule and we know no other Rule beside the Scriptures by which we can try the Spirits and the Insinuations of Spirits for we owne not the Doctrine of Swenckfeldius or of the Antinomians and Familists who said the word should be tryed by the Spirit and not the Spirit by the Word Fiftly may not the Lord give up some to strong Delusions Sure Paul giveth us to understand so much 2 Thes. 2 11. when then some are judicially deserted of God and given up to strong delusions to beleeve lies and to receive Impressions of lying and deceiving Light Either they sinne not in receiving and walking according to thâ—t light or they are under an obligation to reject such a corrupt guide The First cannot be said and if the Last be said then such persons are under an obligation to try and examine these Revelations and Discoveries by some certane Rule with whatsoever plausible and insinuating Glance they dazzle and affect their Mindes and Imaginations And if so we have our point seing it will be readily granted by Protestants that nothing can pretend to be this Rule beside the Scriptures only Sixtly The great doubt is if it be the Lords fixed and established way now under the New Testament dispensation when the Gospel is sufficiently promulgated and the Foundation of Gospel administrations abundantly laid to reveal his minde and make his will known concerning what we are to beleeve or what we are to do by Inward Immediat and Extraordinary Revelations and Inspirations And if this be uncertane as shall appear by examining what he hath said for it than it is more than manifest that such deep Apprehensions and fixed Phancies yea and it may be Injections or Insinuations of the Prince of darkness in the Mindes and Imaginations of men either naturally Melancholick or given up of God to strong Delusions which some may meet with and fondly look upon as divine Illapses of light may very warrantably yea must be brought unto tryal by the touchstone of the Scriptures As of old even when the way of Prophecy was more ordinary and common the false Prophets might warrantably have brought their diabolical Inspirations and phantastical Delusions to the tryal of the Law and of the Testimony so much more now when that extraordinary way of the Lords manifesting of his minde is ceased may this course be taken to prevent a deceit especially seing we have a full and complete Rule whereby we are to walk and to regulate ourselves both as to Faith and Manners 21. The reason which he addeth in the end of his Thesis to wit That a divine Inward illumination and Revelation is of it self clear and evident compelling the intellect that is well disposed and insuperably moving and bowing it to an assent and that by its proper evidence and clearness c. evinceth nothing contraâ—y to what we hâ—ve said for though a truely divine Illumination or Revelation Extraordinary and Immediate of which kinde we are here speaking will bring its owne credentials alongs with it and by its owne evidence prove it self Divine so powerfully perswade the soul that there shall no hinke or doubt remaine concerning its authentick Authority yet every Revelation or Enthusiastick Illumination which men may be carried away with and yeeld up themselves unto as fully perswaded of the Reality and Relevancy thereof will not pâ—ove truely Divine or such as ought to be received with a divine Faith without being once questioned or put to the tryal for as
say as well as he that beleevers now have free accesse to Christ the great Teacher of his people alwayes to get his minde known and writen in their hearts but not to get Prophetick Revelations and even as to the Scriptures of which this man speaketh so basely though they also had the Law and the Testimony Esa. 8 20. and were to search the Scriptures Iob. 5 39. we cannot think they had the advantage of us in respect of the many Immediat Revelations made unto the Prophets because of what the Apostle Peter saith 2 Pâ—t 1 19. Beside that every one may see that the Word of God Writen and delivered by men immediatly Inspired is as sure a ground of faith to others as the Word of God Spoken by a man immediatly Inspired and that the former hath the moe advantages And whereas he talketh of the discrepancy of mens judgments as to the meaning of the Scriptures is he so blinde as not to see that the very words of immediatly Inspired High Priests and Prophets were obnoxious to the same mistakes and more Is a Set Long Continued Discouse more intelligible to judgments of all syzes than the same discourse Writen and put into every mans hand to Read and Meditate upon to Ponder and Consider all its Parts Coherence c What shall we then say of this Man who reasoneth thus against Truth and common Sense 31. His third and last Reason is from 1 Ioh. 2 27. which place together with Ier. 31 34. hath been alwayes perverted by the Phanaticks as also by the Author of Theologia Germanica Cap. 18. thereby turning the grace of God into lasciviousness and turning his goodness into licentiousness for ordinarily these and the like places are adduced to Countenance their Despiseing and Rejecting of the Ordinances of Christ and of Teaching while yet notwithâ—tanding hereof themselves are as busie as possible to pervert with teaching and scriblings as if all this Unction could not take away the necessity of their Teaching albeit it may take away the necessity of all other Teaching whatsomever But is it not strange that if this were the meaning of the words that Iohn should not know it or if he know it that notwithstanding thereof he should write thus unto them and acquant them with what he judged necessary and particularly should decyphre by so many marks the Antichrist's and Seducers Strange it is that this Unction that teacheth all things could not teach them to know the usefulness of it until Iohn did thus signifie it unto them and yet more strange that if matters be thus the Spirit of God should have Inspired and Acted Iohn unto the writing of this Epistle and other holy Men of God to have writen Scripture for by their Interpretation this Unction maketh the whole Scripture useless And indeed this Man is not aâ—hamed to tell us that this Unction is a more sure Rule for finding out and discerning Seducers than Iohn's writings which not only hath no shadow of countenance from the text but doth also render the whole Ministrie of the Apostles in teaching Useless and Unnecessary and so destroyeth at one blow all Gospel Dispensations But were not beleevers under the law made partakers of his Unction if not what do all the Immediat Revelations which they had import where is the Onenesse or sameness of the formal Object of their faith and ours under the New Test And then what is become of all his former reasonings But if even beleevers under the Law were made partakers of this Unction in some measure why did the Lord raise up Prophets Why might not they have examined and tryed all their Prophecies by this Unction What advantage had they by the Immediat Revelations made unto the High Priests Why were they commanded to go to the Law and to the Testimony Why doth Christ send them to the Scriptures and not to this Inward Unction These things cannot well hang together Moreover what understandeth he by this Unction Will he say that by it must be understood Immediat Objective Revelation How can this be more sure and certane than the Immediat Objective Revelations which the Apostles had and are set down in Scriptures Is one Immediat Objective Divine Revelation more sure and certane than Another But it may be that by this Unction he meaneth the Light within Yet neither can this hold for the Light within is common to all men but this Unction he maketh common only to the Saints Enough of this which hath been abundantly answered by others and else where to wit in the book against Velthusius I had occasion to speak to it and shall not here repeat what is there said 32. Having thus proved as well as he could what he thought convenient for his purpose he tels us that he will now answere Objections and the first and only objection which he taketh notice of § 13. is That these Revelations are uncertane And when he hath thus ignorantly or unfairely proposed the Objection he cryeth out of the Ignorance of his Adversaries and very learnedly tels us that he distinguisheth betwixt the Thesis and Hypothesis and that it is one thing to say that the true and undoubted revelations of the Spirit of God are certane and infallible and another thing to say that this or that man hath infallible revelations and that he affirmed the first Which his adversaries will affirme as well as he and that the last may be questioned But with his leave I shall frame the Objection thus If since the Apostles and the extraordinary Officers whom God was pleased to imploy at the laying the foundation of the Gospel Administration fell asleep and after the canon of the Scriptures was compleated all that ever pretended to these Immediat Revelations and Inspirations as a ground of Faith Obedience have borne the signal marks of the displeasure of God and given by their Practices or by their Opinions or Both evident toakens of their being acted and led by a Spirit of Errour and Wickedness and of their being given up of God to strong delusions then we may saifly inferre that this is not the way of Christ now the Gospel is clearly and fully revealed the canon of the Scriptures is perfected whereby He teacheth and leadeth His people nor ought to be owned as such But the former is true Therefore so is the other The connexion or Major Proposition is such I think as no man can except against who regairdeth the Works of the Lord and the Operation of his hands And who can imagine that if such a way of God's manifesting of his minde now were the only way of God's leading of all his owne he should put such Open Manifest and Undoubted Marks of his displeasure upon those men who of all the rest of the world were most giving up themselvs to the only saife and Christian Way of understanding God's minde Or that these should be specially given up to crosse and contradict the Immediat Objective and
Lapide are remarkable God is said saith he to have taught the Scriptures because 1. He stood so by the writters that they did not erre from the truth in a point 2. He did excite them and suggest to them so as they should write these things rather than those c. He did so inspire them that they set down this conception rather than that c. 3. He so ordered all the conceptions and sentences and led them so as that this sentence was first that next and the other in the third place and thus they were set downe orderly one after another and this is properly to write and make a book and therefore is the Spirit of God properly the Author of the Scriptures Hence is it that the word of God in the Old Test. is tearmed in the New the Scripture or Scriptures pointing out the word as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we see that as in the frameing of the truths contained in the Scriptures of Prophecy or as to the matter and thing revealed and written the holy men of God had the real Inspirations of God and spoke as they were moved by the Holy Ghost or as the Holy Ghost spoke in them and by them they giving only a concurrence of their Rational faculties so in the very commiting of the minde of God unto writing they acted as moved by the Holy Ghost and not by any acquired Skill or Knowledg in the art of Grammer or Rhetorik being herein as a Pen in the hand of a writer and therefore ought not to be called the Secondary or proxime Authors of the Scriptures as some Papists imagine though the Lord used One to express his minde in one way and Another in another way as he thought meet and each in a way suteable to his natural Enduements as he used Esaias to express his minde in an High Loftie and Court-like stile and Amos being an herd man to express his minde in a more Mean and Low stile suteable to herd men in all consulting the universal good of the Church in all ages Whence it is manifest that not only the Matter and Things revealed whether as Truths to be Beleeved or as Lawes to be Obeyed are immediatly of God but also the very Method Expressions and Words wherein these truths were uttered which even some Papists as Gregor de Valentia and Estius Swarez and others confess And so the Whole and every Part Sentence and Word is of divine Authority and of a divine Original Whereby every one may see how sure the ground and basis of our Faith and Obedience is how rationally we act in adhereing to these Scriptures of Truth rejecting whatever is not consonant thereunto and especially all particular pretended divine Revelations which are but the meer product of mens strong Phancies and Imaginations or of Satans Workings in mens mindes and phantasies And withall we hereby see the divine Original of this Word of Prophecie which we must take heed unto as unto a light that shineth in a dark place until the day dawn and the day star arise in our hearts 2 Pet. 1 19. and must study and meditate upon day night Psal. 1. and be well acquanted with They being the Oracles of God Rom. 3 2. and the holy Scriptures which are able to make us wise unto Salvation through faith which is in Christ Iesus being profitable for Doctrine for Reproof for Correction for Instruction in righteousness that the man of God may be Perfect thorowly furnished unto all good works 2 Tim. 3 15 16 17. As also the unreasonableness of those men who would directly or indirectly bring us off this Ground and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations which as they arise out of a mire so they lead the Man that followeth their guide into one and leave him there 4. Before we proceed because this Man alleâ—dged that it was a calumnie to say that either they denied or undervalued the Scriptures what Apology will he make for his brethren who owne the Scriptures only as a declaration of the Saints conditions witness G. Fox the younger in the collection of his books P. 59. cited by Mr Hicks dial 1. P. 19. account them no better than an old almanack witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper See Mr Hicks Pag. 41. and say that it is dangerous for ignorant people to read them witness Fox and Hubberthorn in Truths defence P. 101 Sâ—e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tels us that White head expresly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means and that faith grounded on the Scriptures is but an empty and implicite faith and bespeaks such persons void of the knowledge of God Christ Salvation and to be yet in their sin and that such men walk by thâ—ir own fancies and imaginations Christ Ascend Pag. 11. Do such expressions â—avoure of any high Esteem which they have of the Holy Scriptures if not let him see to it But moreover George Whitehead in his Apology P. 49. said that that which is spoken from the Spirit of truth in any viz. of them is of as great authority as the Scriptures yea and greater See for this Mr Hicks 1 dial P. 28. Will. Pen in his Rais. against Rail P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most are but a kinde of declaratory and secondary Rule This man saith the same as we â—hall heare and further The Scripture is the Râ—le of historical faith but the light and Spirit of God can only be the Rule of saving faith and againe Pag. 55. That which is more ancient more universal and more able to informe rule and guide that must eminently be the rule but that hath been and is the Light within Therefore that hath been and ought to be the Rule of faith and practice So P. 48. Because we deny the Scriptures to be the rule of faith practice in honour to that divine light that gave them forth that we should therefore c. If this man think that we calumniat them upon this account he should tell us at least what high and honourable thoughts he and the rest have of them 5. But what if we finde him upon the matter saying little less than they though in more modâ—st expressions He saith I confess in his Thesis That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God and one would think this a faire acknowledgment But in his Apology Pag. 36 he tels us that they do not think that the Authority of the Scriptures doth depend on any Efficacy or Vertue placed in these Writings but ascribe it wholly unto that Spirit from whom they came What confusion and self contradiction is here To say that the Scriptures of Truth are the
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
47. of his works saith as Mr Hicks citeth him Dial. 3. Pag. 58 59. That is no command to me which is a command to another neither did any of the saints act by a command that was given to another And againe Such as go to duty by imitation from the letter which was commands to others their sacrifice is an abomination to the Lord. And againe Pag. 105. he hence inferreth that they who take up a command from the Scriptures are in the witchcraft This is a sufficient proof And that that inference of his Brethren is naught we shall shew afterward 10. In the following words of his Thesis he cometh nearer to that which is the core of the whole of his designe which is to set up Immediat Revelations and Enthusiasmes as the ground and adequate Rule of Faith and Manners and to lay aside the Scripturâ—s as incompetent thereunto for he tels us that the Scriptures are only a Declaration of the Fountaine and not the Fountaine it self and thence inferreth that therefore they are not to be accounted the Principal Original of all Truth and Knowledge nor the adequate primary Rule of Faith and Manners But what ridiculous folly is this did ever man dream that the Scriptures were God or the Spirit of God So he reasoneth as if one should say The acts of Parliament or the Lawes made by the Supream Legislator of a Kingdom or Common wealth are but only declarations of the minde of the Law-givers and not the Law-makers themselves therefore they are not the principal Original of civility or municipality nor the adequate and primary Rule of government And who would not smile at this The Jewes when they heard the law given by God upon mount Siâ—ai might have said likewise This Law is not God himself nor the fountaine it self but only a Declaration of the Fountaine and therefore cannot be accounted our adequate and primary Rule of Faith and Manners but we must look after something else as our Adequate and Primary Rule â—ut I wonder that the man doth not observe that this manner of argueing maketh nothing for his maine designe for he will not I suppose say though others speak little less that the Revelations which he pretendeth unto or the light within which he would have regarded as the Rule is God himself or the Fountaine and principal Original it self of all Truth and Knowledge but only at most a Beame of Light and Truth streaming out from the Fountaine And so the question will only come to this whether the Revelations or Light within which he cryeth up or the Scriptures of Truth which we plead for be the Adequate and Principal Rule of Faith and Manners And if he speak any thing to this question in his Apology we shall examine it One thing I would say here viz. That this Prime Principal Original of all Truth and Knowledge is no Rule of Faith and Manners to us let be the Adequate and Primary Rule being considered in it self but only as declared and manifested to us in manner of a Law whether written and made legible upon the Nature of Man and his Relation to the Creator and to the rest of the creatures or imprinted upon the Minde of Man or delivered by Vive Voice as on mount Sinai or by writing as in the Scriptures God's being the Fountaine and prime Original of all Truth c. did lay no bands on Adam to forbear to eat of the tree of knowledge of good and evil but there was an express Command given and Law made thereanent God is in Himself and from all Eternity was the prime Fountain and Original of all Truth and Knowledge yet was not that a Law or Rule for a Law or Rule is a relative thing and supposeth Subjects to be Ruled and Governed thereby which were not in being from eternity 11. He talketh further at the same rate of absurdity granting that the Scriptures are and may be accounted a secondary Rule subordinate to the Spirit from whom they derive all their excellency and Certainty But what meaneth he by a Secondary Subordinate Rule This would import that the Testimony of the Spirit which he and others of his perswasion do pretend unto and plead for is a Rule above the Scriptures But how can the Testimony of the Spirit which they say they receive be preferred unto the Testimony of the Scriptures seing by his owne confession the Scriptures were written by a divine Afflatus Is the Spirits speaking unto them more an Afflatus and so a more Primary Rule than the Spirits speaking in the Scriptures This cannot be for sure the Scriptures or Verity declared therein or the Declaration of Gods minde thereby expressed is as Immediat an Emanation from the Prime Original Truth as any which they can receive for the holy Men of God were as Really and as Immediatly Inspired by the Spirit in Speaking Dictating and Writing the Scriptures we are not here speaking of transumpts or of translations as they can suppose themselves to be if not more And so all the difference is that the Inspiration which they receive is to them Immediate but the Inspiration in the Scriptures is but Mediate to us yet sure when they come to dictate their Inspirations to others the case cannot much differ And further we are taught that the Inspirations and Revelations which the Holy-men of God who were his Penmen in writing the Scriptures did receive were not for themselves for the Lord spoke by them or in them to the Fathers Heb. 1 â— And Peter tels us 1 Pet. 1 10 12. that the Prophets when they prophecied of the grace that should come had it revealed unto them that not unto themselves but unto us they did Minister the thingâ— which are now reported It is confessed that the Scriptures were given out by the Infallible Inspiration of the Spirit and that they were given for a Rule and Paul tels us 2 Tim. 3 16 17. that they are able to make us wise unto Salvation to make the man of God perfect throughly fournished unto all good works whence it is manifeâ—t that they are a Sure and Alsufficient Rule and therefore Compleat and Adequate as to what we are to Know and Beleeve in reference to Eternal Salvation But as for their Revelations and Inspirations whatever they make of them we are concerned to enquire whence they come and whither they go eâ—pecially seing they are set up cheek by chole with the Scriptures yea and preferred thereto Nay when the Scriptures command us not to beleeve every Spirit but to try the Spirits whether they are of God because many false Prophets are gone out into the world 1 Ioh. 4 â— I judge it the saifest course both for them and us to examine these supposed Inspirations And howbeit they may imagine that the Inspirations which they have now and then received or are receiving are undoubtedly Divine Yet because the false Prophets whereof Iohn speaketh might have imagined the same
pretendeth unto to be more Originally and Principally the Rule than the Revelations which are contained in the Scriptures and by which the Scriptures were given out Againe he must shew us a Reason why the Revelations which he pretendeth unto should be called or accounted one with the Spirit himself more than these Revelations by which the Scriptures were dictate 23. Before we proceed we must take notice of one thing further in his Thesis There he tels us that the Scriptures themselves testifie that the Spirit is that Rector or guide who is given to the Saints by whom they are to be led in all truth And then inferreth that Therefore according to the Scriptures the Spirit is the prime and principal leader And this is very true but maketh nothing for his Cause yea it militateth against him for I would ask whether he beleeveth this testimony of the Scripture or not If not why maketh he thus use of it as an Argument Is he of the same minde with other Quakers who as Mr Hicks reporteth Dial. 1. P. 24 25. speak thus Thou mistakest us we owne not the Scriptures to be our Rule And whereas thou hast said many things to render us guilty of condemning this in others whilst we ourselves seemingly allow it to be so which is but thine own imagination for when we make use of the Scriptures it is only to quiet and stop their clamours that plead for it as their Rule But for us had the Scriptures never been we could have known what is therein contained And againe Pag. 48.49 dost thou deny perfection attainable in this life Is any point more plainly asserted then this NB. in that which thou callest thy Rule the Scriptures not because I owne it to be so but thou dost and I would convince thee by them dost not thou call the Scriptures the word of God and thy Rule I wonder thou should insist so much upon this since I have told thee I owne it not as the Rule only I would convince thee by it If he be of this judgment he could not with a good conscience adduce this Argument where he is thetically laying downe and confirming the grounds of his Faith But if he be of another judgment and beleeveth this to be true I would ask againe Upon what ground Is it because the Scriptures speak thus or because the Light within him or a second Testimony or Inspiration saith that this is Truth If this last be his meaning he cannot say that the Scriptures give this testimony but that the Spirit distinct from that Spirit which speaketh in the Scriptures giveth this testimony for if this distinct testimony did not speak the Spirit speaking in the Scriptures should say nothing or what he said should be of no value Nor can he say that according to the Scriptures but according to the Spirit speaking in him which is distinct and sâ—parable from the Scriptures or the Spirit speaking in them The Spirit is the Principal Leader And thus his argueing is vaine and according to his owne Principles a Falshood But if the first be his meaning to wit That he beleeveth this to â—e true because the Scriptures speak so then he destroyeth what he hath said and oppugneth his owne Principal Assertion for then the Scripture must be the supream Rule of faith and because of what the Scripture saith we must beleeve what is the office and work of the Spirit of God and a new distinct testimony is no requisite to ground our faith of the truth of this which the Scripture saith concerning the Spirits being given to lead the Saints in all truth This Observation may serve once for all both as to his Thesis and Apology where he citeth not a few passages of Scripture to confirme what he saith as we have seen and shall see further but with what consonancy to his Principles I see not As to the thing it self which here he saith the Scriptures confirme we judge it a Truth worthy of all acceptance But I much questione if his and our meaning be the same Partly because of what is said and partly because of what followeth immediatly in his Thesis I shall only ask him How doth the Spirit lead his people into all truth Is it by new Immediat Inspirations and Revelations or is it by clearing up the Rule of the word by Ministers and meanes by God appointed Illuminating their eyes to understand it and by the Influences of his grace causing them Beleeve and Obey the same If this last be granted we have what we desire and his cause is destroyed for then the Scriptures are our Only and Primary Rule If the first be alleiged then the Spirit by a new Immediat Revelation leadeth him into this truth to wit That the Spirit leadeth into all truth and consequently the ground of the faith of this is not the testimony of the Scriptures as he seemeth here to say 24. But now let us see his grounds why he will not have the Scriptures to be looked upon as our Sole and Principal Rule Pag. 39. he draweth an Argument from the difference betwixt the Law and the Gospel saying the law is written without bringeth condemnation and killeth the Gospel is written within and is Spiritual giving life c. Ans. 1. This is the common Objection of phanaticks against the Scriptures So reasoned the libertines against whom Calvin wrote as we see Chap. 9. But 2. This man must be acted by a vertiginous Spirit for in the preceeâ—ing Chapter we saw with what earnestness he laboured to prove that the people of God under the Old Test. were led by Revelations and how we under the New Test. must be led the same way because faith is ay the same and must have the same Object however the dispensations vary and I pray must not the same faith have the same Rule under various dispensations 3. If we under the New Test. must have no written Rule why did Christ Inspire his Apostles to write to Churches under the New Testam and give them legible letters to Read and to conforme their Faith and Practice unto why did Luk write that we might know the certanety Luk 1 4. Why did Iohn write that we might beleeve and beleeving might have life Ioh. 20.31 Why did Christ by his servant Iohn write legible letters to the Churches in asia Revel 1 1 3 4 Were all these Killing Letters were these Letters of Condemnation 4. why doth this man prove his Assertions or at least endeavour to prove them by the Letter of the new Testament Scriptures But it is usual with him both to Speak and to Act contradictory to himself and his Principles Doth he not even here cite new Testament Scriptures Rom. 6 14. and 8 2. and 10 8. with act 20 32 5. we know that the Law of God separated from and opposed to Christ as several in the Apostolick dayes were seeking to do is but a killing letter as the Gospel is also when abused
the Law of God as their Supream Law and Rule for notwithstanding that these here had received the word spoken by Paul yet they went to their Supream Rule to have full Confirmation and Perswasion and upon this account are highly commended and hereby became beleevers vers 12. What he speaketh Pag. 50 of Heathens and particularly of the Athenians who received not the Scriptures and therefore were not dealt with by the Apostle upon that ground is Impertinent for he granted that the Law was a Principal Rule to the Jewes yet he knoweth that all other Nations did not submit unto it and he cannot say that the Chiefe and Only Rule was more different than nor now But he supposeth that when we speak of the Scriptures as our Rule we do wholly exclude the Law of Nature and the Revelation of God's minde written on the works of Creation and Providence and imprinted into the heart and minde of man as if the Scriptures did not comprehend the other and give a more clear and distinct Explication thereof Doth not the Scripture tell us that Gods works reveal â—omething of Him Psal. 19 2 3 4 5. and 147 10. c Iob 37. and 38. and 39. Act. 14 15 16 1â— Rom. 1 18 19 20. and 2 14 15 And hence also we see that the very Law and Light of Nature hath the Authority of God with it as being a Revelation of his will though dimme and but in part so that such as had no other are judged and condemned as trangressours thereof But this is without any prejudice to that Word which God hath magnified above all his name or what declareth Him Psal. 138 2. and wherein what was but darkly held forth in nature is more clearly and distinctly expressed beside the many other Revelations concerning the Institute worshipe of God and the way of Reconciliation and many other things concerning God and his Relations to us and our Duty to him which Nature could never have discovered and which are fully and clearly held forth in the written Word What argueing is this Because the Gentiles have not the Scriptures which are the Full Clear and Comprehensive Revelation of the minde of God therefore they are not our Supream Only Rule It is observable how this Man in the end of this § 8. will no more have the Scripâ—ures to be our Rule then the heathen Poets a sentence out of whom Paul adduced to convince the Athenians and so contradicteth all that he hath said both as touching the Law and Word of God its being a Principal Rule to the Iewes and among the rest to the Bereans and a Subordinat Rule to us We should have work enough should we do no more but observe this Mans inconsistencies and self contradictions 29. We returne now to examine what he saith against the Perfection of the Scriptures whereby he would prove it to be no Canon to us § 3. c. Pag. 40. c. And here he must give us leave to improve the advantage we have of his Concessions for while he granteth the Scriptures to be Truth he must needs grant that what testimony they give of themselves must be true and if they assert their owne Fulness and Perfection as to the ends for which they were appointed as we shall now shew they do he is as much concerned as we to answere the Objections to the contrary and to vindicate the Scriptures to be Perfect according to the testimony they give of themselves But it is obserâ—able how these Quakers joyne with Papists to decry the Scriptures and their Perfâ—ction and with the Iewes also who in their corrupted stated cryed up an Oral Law as they called it above the written Word It is true their Faces seeme to look to distinct airths but with Samsons foxes their tails are tyed together to consume the Scriptures of truth Our Quakers cry up their Inward Revelations or the Spirit within them as above the Scriptures So do the Papists cry up the Spirit in their Church See Mich. le jay praef ad opus biblic and Morinus â—ut let us see by what Arguments the Scriptures prove themselves to be a Perfect Canon and Rule That place of Paul 2 Tim 3 16 17 is enough to confront all that this Man can say against their Perfection For what is able to make wise unto salvation to make the man of God perfect throughly fournished for all good works is and cannot but be a Compleet and Perfect Rule But Paul positively and expresly asserteth this of the Scriptures nay moreover he cleareth and confirmeth it by enumeratinâ— all the necessary and useful Effects of the Scripture which he reduceth to foure heads to doctrine and Reproof in reference to matters of Faith the one concerneth the declaration and confirmation of Truth the other the rejection and confutation of Errour and then to Correction and Instruction in reference to Manners the one concerneth Evil actions for which men are to be reproved and corrected the other concerneth Good actions wherein we are to be instructed Against this place tâ—is man hath not a face to speak only in the end of Pag. 46. he hinteth that by the Man of God here is meaned the Spiritual Man and not a Carnal Man Which is nothing to the matter for though none but a Spiritual Man can improve the Scriptures aright yet they remaine in themselves a Compleet and Perfect Rule yea this confirmeth their Perfection and Necessity that even the Spiritual Man and he that is most advanced is made perfect by them standeth in need of them as his Rule And sure in this mans judgment they must be more a Rule to Quakers then to any others for these only are men of God with him The same may be cleared from Ioh. 5 39. of which before and Ioh. 20 31. But these are written that ye might beleeve that Iesus is the Christ and that beleeving ye might have life through his name So that the Sufficiency of what is writen concerning Christs Doctrine and Actions unto salvation clearly confirmeth the Perfection of the Scriptures nothing needeth be added to that Rule which is a Sufficient Ground for our faith that we may come to life But the Scriptures are a Sufficient Ground for our faith that we thereby may be saved For this end also compare these following passages Luk. 1 3 4. and 16 29. Act. 1.1 Rom. 10 17. Ephes 2 19 20. 30. Nay not only so but the Scriptures do in express tearmes Assert their owne Perfection Psal. 19 7. The Law of the Lord is perfect converting the soul must noâ— this man be effronted that with Papists dar openly say the Law of the Lord is not perfect and as if it were not enough to contradict Scripture will goe about to prove that the Scriptures of truth do not speak truth Adde to this these passages wherein men are expresly prohibited to adde to this law such as Deut. 4 2. and 12 32. Prov. 30 5
6. Rev. 22 18. and others of the same import as Gal. 1 8. Mat. 15 6. So that it is hence cleare that the Doctrine contained in the Scriptures is full and Compleet for to it nothing must be added not must any thing be diminished therefrom Now to these this Maâ— replyeth with Bellarmine That Iohn in the Revelation meaneth only that particular book That notwithstanding thereof the Prâ—pheâ—s of old did adde their Prophecies But how vaine these shifts are who seeth not Seing what is spoken of that Book and elsewhere of the Commands of God is consequently to be understood of all and as none might adde to the law delivered by Moses nor to the Word held forth by the Prophets so the Canon being closed and the same prohibition renewed at the close thereof we are assured hence that the Canon is Perfected as for the Prophecies of the Prophets these were properly no Additions to but Explications of the law of God and beside the Lord did not binde up his owne hand when he tyed up mans from adding or diminishing But he tels us further that there were Prophets even after Iohns dayes and at the Reformation and since Which is nothing to the purpose for these who foretold events took not upon them to prescribe thereupon doctrines to others nor did they make any such Revelation the Ground and Rule of Faith and Manners eiâ—her to themselves or others far less did they plead upon this account against the Perfection of the Scriptures as our Quakers do Wherefore it is manifest that the Spirit of Divination which tâ—ey plead for is a corrupt Antichristian Spirit But in end he sayeth that these places are to be understood only of such as adde new doctrine contrary to the old of such as adde humane words to God's but not of them who only bring a new and more copious revelation of ancient doctrine As if additions of new Revelations to the canon did not â—eclare the canon Imperfect This is the same which Bellarmine and other Papists say for their Traditions viz. That they are not Additions but Explications yet both their Traditions our Quakers new Revelations must thereby be as highly valued as the writtings of the prophets and Apostles which were but further Explications and Revelations of the same old foundamental doctrine deliverd by Moses and thus what our Quakers do deliver by such Revelations as they pretend unto must be looked upon as of the same authority with what the holy men of God spoke as they were moved by the Holy Ghost and with the Scriptures which are of divine Inspiration and what they speak thus are not mens words but Gods and must be received as such though they contradict what we have registrate in the Scriptures of truth Here is prodigious and blasphemous Audacity beyond what Papists though audacious enough dar be guilty of for they willingly grant that there is no place now left for adding to the Scriptures or doctrine delivered by the Prophets and Apostles any new Prophecies or Revelations But I would ask him one thing If he speak truth here when shall our Canon be compleated that no more needs be added Sure it must never he Perfected as long as they live or the time will come when they will need no moe Revelations and consequently according to their doctrine will nead no more help of the Spirit or of the Light within or that the Revelations which they shall then have will be useless Let him unriddle this mysterie if the can 31. Before I speak any more of their unreasonableness in this I would first see what Grounds he hath to decry the Perfection of the Scriptures Pag. 40. c. He tels us first That there are innumerable things which in reguard of particular circumstances are of great consequence unto Christians and yet there is no precise rule in the Scriptures concearning them But did ever any Rational man suppose that this was necessary to a Compleet Law and Rule to determine particularly and precisely of all and every particular action considered as to all its particular and individual circumstances Reasonable men will say that it is enough if it determine of aâ—l specifick actions and give general rules by which judgment may be made of all individual actions now this the Scripture doth richly and abundantly But he adduceth an instance to the contrary thus of a Minister called to preach the necessity of which office and ministrie himself denyeth though he make use of this argument ad hominem who can produce no call out of the Scriptures nor will the qualifications required of Minâ—sters evince that this man in particular is called nor can he be certaine that he is endued with these qualifications without the testimony of the Spirit and though he be endued and called no Scripture can tel him when and where he should preâ—ch Generals will not serve here for he may sin when doing this or preaching here when he should be doing that and preaching in another place Answere 1. I might tell him that by his reasoning here he must grant that he and the rest of the Quakers must have a Real New Distinct and Particular Revelation for every action every word or silence every thought or no thought and so for their Eating Drinking Sleeping Wakeing Walking Sitting Standing Looking Hearing c. or their rule shall be as imperfect as ours for in all these and in respect of their circumstances they may sinne and so bring condemnation on themselves and yet as we will hear afterward he dar not say so much His saying that the Instance which he hath adduced is a matter of greater moment will not helpe the matter for if he will I shall prove to him that in the least of these particulars I have hinted he can sinne against God and that is enough by his owne confession here to render the matter momentous 2 To him it is true who denieth the Ministrie it self its Work and Exercise it cannot be that the Scriptures should Regulate particular persons in their taking on of the Office and in the Exercise thereof But to us who owne this as an Institution of Christ and shall in due place vindicate it from his Exceptions there is no Impossibility in the matter For we can prove from Scripture and shall do it in due time and place that there is such a standing Ordinance in the New Testament That there is an established Order whereby persons shall be duely Invested with the Office That there are certaine Qualifications required in the Person who is to be admitted to the Office That there is concurring an inward Work of the Spirit inclineing the man whom the Lord calleth unto this Office upon pure and spiritual grounds and motives and for holy and heavenly ends and this may be cleared also out of Scripture Therâ— are passages of providence and circumstantial Works of the Lord which are great and sought out of all them that have pleasure
therein Psal. 111 2. which speak out God's minde as to circumstantial individual actions There are many General Rules which must be applied by Christian Wisdome Prudence and Discretion according to exemplary instances registrated in Scripture so that a person walking in the Light of the Lord and hanging upon Him singly for Light to understand the Rule and Wisdome to regulate his individual Actions thereunto shall see and be convinced of the Perfection of the Law of God and abhore the thoughts of tempting of God by looking for or asking New and Immediat Revelations yea and if any thing should occurre that by reason of its unusualness should seem to be some what extraordinarie and have some farr-resemblance unto that which some would call a Revelation will not rest till their Obedience be bottomed upon the unerring Rule and look upon such unusual manifestations as Confirmations rather than Grounds for their Faith and Obedience And in this the Lord may think good to consult the weakness of such well meaning persons who cannot see that in the Rule of the Scriptures as particularly applicable to their case which Others more mighty in the Scriptures and of more spiritual sharpnesse would easily discover All which tendeth to the Confirmation of the Fulness and Perfection of the Rule and no way to the crying-up and owneing of Inward and Immediat Revelations to the disparagment of the Law of the Lord which is Perfect Matters than being thus the Scripture-Rule able to regulate as a Rule when studied and wisely improven in all the particulars by him mentioned as might be showne Nay more might by shown that the Scripture can sufficiently Regulat the Christian deportment of every servant maide as to the very sweeping of the house how much more shall it be sufficient to Regulat a Minister the Man of God as to all his Deportment in the house of God What needs more to shame this effronted man than to recommend to his serious thoughts if he will do this upon my Recommendation without a new and distinct Revelation the study of these words of Paul already cited 2 Tim. 3 16 1 All Scripture is given by Inspiration of God and is profitable c. that the man of God may be perfect perfected or thorowly furnished to all good works If this be true and I doubt he hath the forehead yet to say otherwayes he may see Paul here answering all his Instances and telling him that his Allegations are not true And if he will not beleeve Paul immediatly Inspired it were unreasonable in us to expect that our more particular confronting his alleiged Instances out of Scripture should prevaile with him and as for Others who rest satisfied with the Testimony of the Apostle it were needless for us upon this light occasion to digresse further unto a scriptural discovery of these things Thus then we might have dismissed him But for further satisfaction to the Reader we shall goe on and see what he saith more 32. He tels us very honestly that Paul saith 1 Cor. 12. that every member must have its owne place in the Church and consequently their Church must be a monster that hath no distinct members every member must performe its owne function or else cause a schisme in the body and againe That the Lord will have each of his servants do the work which he putteth him to Which who can deny but Quakers who counteract this as is and shall be abundantly showne I know not and againe to the former purpose he citeth Rom 12. And we thank him for it But with all he addeth that no Scripture can tell him whether he should attend exhâ—rtation or Prophecy or ministry or doctrine And this is very true for he is no Church Officer of whom the Apostle there speaketh and having none of those gifts of Office he hath nothing to do with the Work peculiar to these Offices But others whom the Lord according to the Order established in His house whereunto this man is both a stranger and an enemy hath called to Prophecy and Teaching or Exhorting should wait upon it and performe their work according to the proportion of faith and such as are called to Ministry and to Giving should wait upon it and do it with simplicity cheerfulnesse and these who are called to Rule should do it with diligence Could not the man read this in the text But he would say The Scriptures say not that Iohn Iames or Peter should take on this or that Office Nor say I is this required of a Rule as such But how Iames Iohn or Peter shall know by the Scriptures that God calleth them to this or that imployment I have showne above 33 But the weightiest point of all is Pag. 41.42 That the Scriptures cannot give a man any certainty that he is in the faith and an heire of Salvaton And as for me if the Scriptures give not full Certainty in full measure heaped up and running over so farr as is competent to a Rule to do I shall despaire thereof What are there no marks given in Scripture whereby this may be known Yes sayes he But who shall perswade me that I have those marks that I beleeve that I obey c. Is this man in his wits that thinketh this should be done by a Rule Thinks he the Lawes of the land must say that Robert Barclay is a Quaker or that this or that man hath broken this or that Law If Robert Barclay had murthered a man and were impannelled thereupon would he think it a defence good enough in Law to say that in all the Acts of Parliament nay nor in all the Bible too it cannot be read that I Robert Barclay have murthered such a person Therefore tâ—e inference that I must die is founded upon no Law What shall a rational man think of this ridiculous Folly What doth he next He citeth our Confession of faith Chap. 18. Sect. 2. shewing how Assurance is had to which I heartily subscribe for as I shall be loath with this ignorant Man to confound the work proper to the Spirit of God with that which is proper to the Rule of the Scriptures so I shall be loath to decry the Scriptures and rob them of their due as this man doth under a pretext of setting up the Spirit or to deny to the Spirit of God any of his gracious works in the souls of his owne whatever this man think under a pretext of maintainâ—ng the Scriptures Perfection I only here assert and maintaine the Scriptures Perfection as a Rule granting to the Spirit with all cheerfulness and readiness of soul all that work which the Scriptures teach me to do and therefore I grant that the Spirit beareth witness with our Spirits that we are the children of God Rom. 8 16. and what can be rationally deduced from 1 Ioh. 4 13. 5 6. which he citeth I know that it is the Spirit that causeth us know the things that are
grosse mistakes He confoundeth the Spirits work the work of the Scriptures He confoundeth the Leader and Guâ—de with the Way wherein the traveller walketh I should think a man that could not put a difference here should be that wise as to forbear to preach forth his folly to the world trouble the world with his ignorant and absurd impertinencies whereby he but maketh himself ridiculous not only in contradicting himself but likewise in contradicting common sense and the Scriptures also Himself in that he confesseâ— once and againe above though contrary to his owne assertions that the people under the Old Test. had the Law as their principal Rule and yet he will not deny but they had the Spirit also because he said so much in and upon his Secod Thesis so then by his doctrine the Spirit and the Scriptures can consist together and the difference betwixt the Old and New Test. must be this that under the Old Test. the Law was the principal Leader and Guide and the Spirit the less Principal Subordinat but now under the Gospel the Spirit is the More Principal and the Scriptures the less Principal Are not these learned notions Do they smell either of Reason or of Religion He contradicteth Common sense for every one knoweth that the Guide and the Way wherein he guideth differ every Scholer knoweth that his Master and his Book are two different things And every Christian knoweth how to distinguish betwixt the Law of the Lord and the Spirit that writteth that Law in his heart He contradicteth also the Scriptures which throughout discriminateth these two let him pause upon these following Ephes. 6 17. 1 Pet. 1 22. 4 6. Psal. 143.8 10. Prov. 1 23. Esai 59 21. Ier. 31 33 34. Heb. 8 8. Ezech. 36 26 27. Psal. 119 27 32 33. Esai 35 8. Ier. 6 16. Esa. 42 16. 48 17. Psal. 25 4 8 9 12. 85 13 139 24. Prov. 8 20. Psal. 5 8. 27 11. 86 11 119 37. 91 11. Prov. 3 6. with many moe that might be cited 38. He tels us Pag. 45. That only by the evidence and revelation of this Spirit they are freed from all the forementioned difficulties about the Scriptures Unworthy man why doth he then envye us of this good Why will he not tell us how they get these difficulties loosed by Revelation Why will he not acquant the world with this matter that we may no more be perplexed with these scruples Or must this good and advantage reside only with them But it is like we must first turne Quakers and then it is true we shall have the gordian knot not loosed but cut in pieces for we shall lay aside the Scriptures as useless altogether and so need not trouble ourselves with those difficulties but leave them as bones for dogs to whet their teeth upon One instance of the benefite of their Revelations he giveth of some of their number who could not so much as read and yet could discover corruptions in our version of the Bible But the good luck was that himself was judge I know that a kâ—owing beleever that is acquanted with the work of God upon his soul can understand when any thing is spoken by Ministers or Others contradictory or not consonant thereunto but that they have been able especially when so illiterate as not to know a letter of the Bible to correct versions or faults in the original I have not yet seen I have heard it is true of some that in trances and ecstacies have spoken strange languages that themselves understood not when in their ordinary posture If his Revelations be of this nature we have reason to pray that God would deliver us from them 39. But lest some should think that by this his discourse he were utterly decrying the Scriptures and driving at a laying of them aside as useless he giveth us an account of the high esteem he hath of them and of their usefulness in his judgment And in this he doth wisely and hereby I perceive that the Quakers now have learned a little more policy than at first for then they could not speak reproachfully enough of the Scriptures so that if they could have gained their point ere now the Scriptures had been quite laid by as an old almanack but finding that by all their unworthy Expressions and Endeavours they were so farr from prevailing this way that it turned to their detriment for wise people did so much the more abhore them and keep off from their courses they became at length so wise as to speak more soberly of the Scriptures and not to Raile against them at such an high rate as formerly as Papists also in words seem to extol the Scriptures See Bellarm. de Verbo Dei Lib. â— C. 2. Yet this remaineth fixed among them That the Scriptures are not made use of in their Assemblies It is below them to Expound any portion of it there or to adduce any Testimony there from for Confirmation of their Assertions whatever they do when speaking and writing to others who ground their faith upon the Scriptures And by this Man we learn that their Opinion yet is That the Scriptures are not our Perfect Sufficient Fixed and Ordinary Rule whereby we shall know what is our duty before God But that we must be ruled in our walk by Immediat Revelations of the Spirit as these were who wrote the Scriptures And it is their constant Opinion and if this man be of another Judgment we shall know when we come to heare what he saith of the Light within that when one cometh to hearken to the Light within he hath obtained the whole end of the Scriptures so that they become wholly Useless to him 40. What saith he then of the Scriptures He saith § 5. Pag. 45. He giveth to them a secondary place detracting nothing which they assume to themselves citeing Rom. 15 2. 2 Timoth. 3 15 16 17. A Secondary place he granteth they have but in what Will he not say as much of his own writings We grant that the Spirit by them as a mean in his hand Illuminateth Leadeth and Guideth his owne people But as to a Rule and Law we know nothing above them for they containe the Law of the Supream Lawgiver and as a Law and Rule are able to make us Wise unto salvation and Perfect unto every good work for the whole Counsel of God concerning all things necessary for his owne Glory mans Salvation Faith and Life are either expresly set downe in them or by good and necessary consequence may be deâ—uced from them unto which nothing at any time is to be added whether by new Revelations of the Spirit or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. § 6. And this we must maintaine or say that God's works are not Perfect and so reproach our Maker and Supream Lord Governour for prescribeing Lawes which are
not full and compleet and â—o unable to reach the end for which they are appointed Shall we say that God could not reveal his whole Will and Counsel Or that he was not so Good and Gracious as to do it I dar say Neither Nay this book of the Scriptures is a called a Testament 2 Cor. 3 6 14. And who dar adde to God's Testament when it is unlawful to adde to a mans Testament Gal. 4 15 And the places formerly cited do clearly evince it sufficient for the ends for which it is designed to which these may be added Psal. 119 105. Rom. 1 16. 1 Tim. 4 16. Ioh. 17 20. And if we must admit new Revelations not only as a part compleating our Rule but as a Supream Rule we declare the Scriptures useless as a Rule for what is not an Adequate and Perfect Rule is no Rule at all nor doth it deserve that name and withal we lay ourselves open to Satans Delusions and to false Revelations wherewith the world hath been too much filled and too long deceived or at best to Revelations and Enâ—husiasmes which we know neither whither they go nor whence they come and let them speak never so highly of their Revelations we judge by their doctrine which is for the most part either False or Dubious and not consonant to the Scriptures of truth We have heard of Impostors who were the greatest of Pretenders as of Simon Magus Act. 8. of Mahomet of several in the Church of Rome and others we have heard also of false Prophets of old and Christ hath foretold us of such Mat. 7. 24 24. and hath bid us beware of them Are we assured that the devil cannot or shall not play his game under these Enthusiasmes One thing is certane that the Lord sendeth us not to these Enthusiasmes to understand his Minde but to the Law and to the Testimony and to the more sure Word of Prophecie One thing I would know Whether he beleeveth that Christ and his Apostles did teach all that was necessary to salvation I suppose he will not deny it considering what Paul alone saith Act. 20 20 21 27. If he confess it then I would ask whether we have not the summe of that doctrine faithfully set downe to us in the Scriptures This cannot rationally be denyed seing Paul saith he taught nothing but what was foretold by Moses and the Prophets Act. 26 22. and seing hence it would follow that God was not so careful of the Church of the New Testament as he was of the Church of the Old Test. nor so careful of us as of the Primitive Church Neither let any say that we have Revelations now to make up our want For beside that we know no warrand for us to look for such in the primitive times there were Persons extraordinarily Inspired having Revelations notwithstanding of which there was a full and compleet declaration of all that was necessary to Salvation Againe why did the Lord commit any thing to write seing he would not commit his whole Counsel unto write Why would he not leave us wholly to Revelations It may be the Quakers will say that we are indeed left wholly to Revelations And this is the true tendency of this Mans doctrine But then of what use are the Scriptures Can he loose this knot and give satisfaction 41. He tels us as to this Pag. 46. The Lord thinks good to comfort some by others whom he raiseth up and inspireth for this end to speak and write seasonable words and so make them perfect And this with him is the whole import of Rom. 15 2. 2 Tim. 3 15 16 17. So that the Scriptures are but like their writings one to another tending to Comfort and Encourage one another who are delighted as he speaketh with the words or writings that come from the same Spirit in another Bellarmine saith They containe only some profitable Admonitions And both this man and Bellarmine deny them to be a Law Compleet and Full. Bellarmine thinketh that their Traditions are of as great authority as the Scriptures and this Quaker thinketh their owne Scriblings are of as great authority And where are we then And what is left us as a ground of our Faith and Hope by the Papists â—nd the Quakers â—ut he citeth as a proof of this 2 Pet. 1 12. which can prove nothing for him for we grant that the Scriptures are for Comfort and Encouragement but we say also They are Profitable for Doctrine and for Reproof and for Correction and for Instruction 2 Tim. 3 16. And that they are able to make the man of God Perfect Yes saith he They make the man of God perfect as Pastors and Doctors do who are ordained for this end viz. Ephes. 4 11 12. And yet as Pastors are not to be preferred to the Spirit so neither are the Scriptures Nay but he should say if he would speak consonantly to himself Though Christ hath ordained Pastors c. for the Perfecting of the Saints and given us Scriptures inspired of God that the man of God may be perfect yet we may lay both aside as useless and betake us to the Spirit for all and thereby declare that we are wiser than Christ was and that we have nothing to do either with the fruits of his Ascension the Ordinance of Officers or with the fruites of his Love and Care of the Church to the end of the world that is the Revelation of Jesus Christ which God gave unto him to show unto his servants But who would not pity such a poor blinded self-deceiving Creature Thinks he that the Appointments of Jesus Christ cannot be owned as meanes perfect in their kinde and for their end but the Spirit as a Principal Efficient Cause must be enjured and that we must lay aside the Scriptures as a Law and Rule that the Spirit may do all and have all the glory I should then think that he were more to be prayed for than disputed with and were it not for satisfaction to Others whom their faire speaches may deceive I should think it hardly worth my paines to blot so much paper in confutation of him 42. Then in the next place he tels us that the Lord would have us see in them that is in the Scriptures as in a glase the conditions and experiences of old saints that observing their case and ours to agree we may be confirmed comforted instructed in righteousness and by the Spirit within us observing the signature of the Spirit in them we may see them fulfilled in us Hence only the Spiritual man of God can profite by them and of such speaketh the Apostle also Rom. 15. others pervert them as Peter tels us By all which we see That the Scriptures are no Law or Rule no not a subordinate Rule or Law for what is such must have some Obligeing force with it binding us to conformâ—ty But according to this Man the Scriptures have no obligeing Force at all
and so he confirmeth what other Quakers mentioned above § 9. say viz. That there are no commands there for them because given to particular persons and Churches upon particular occasions And thus the very Law of the Ten Commandements which I have vindicated sufficiently elsewhere which Christ himself did interpret and confirme is laid aside as having no power over us Thus the Quakers join hands with the Antinomians that they may become a perfect Sinke of all errours I am sure the Church of Corinth might with greater shew of reason have rejected that Law which Paul urgeth them with 1 Cor. 9 9 10. and Timothy also 1 Tim. 5 18. what shall we say to these Old Testament Lawes and Scriptures pressed in the New Rom. 13 8 9.10 Ephes. 6 2. 2 Cor. 6 17. 1 Pet. 2 13 14. 1 Cor. 14 v. 34. What have we to do with all Christ's commands the Apostles their injunctions 2 Thess. 3 v. 4 6 10 12. 1 Tim. 4 v. 11. 1 Cor. 7 10. Mat. 28 20. 1 Thess. 4 11. Mat. 15 4. Ioh. 15 12. 1 Ioh. 3 23. Rom. 7 10 12. 16 26 1 Tim. 1 5. Tit. 1 3. 2 Pet. 2 21. 3 2. 1 Ioh. 2 7. 3 11. 2 Ioh. 4 6. Ioh. 13 34. 1 Ioh. 2 8. Ioh. 14 21. 1 Cor. 7 19. 14 37. Revel 22 14. Act. 17 30. Rom. 2 12 13 23 25 26 27. 3 31. 4 15. 7 14 16 18 22. 1 Tim. 1 8. Gal. 3 19 21. 5 14. 6 2. Iam. 1 25. 2 8 9 10 11 12. 4 11. 1 Ioh. 3 4. Rom. 1 5. 16 19 26. 2 Cor. 7 15. 10 5 6. 1 Pet. 1 vers 2 Ephes. 6 5. Tit. 2 9. 1 Pet. 1 14. 2 Cor. 2 9. Not to mention his Ordinances of which afterward and all the examples set downe to us for Imitation and Instruction By this argueing the whole Historical part of the Bible is laid aside Further by this Mans doctrine no man is a Man of God but they All others are Natural They are Spiritual and Holy and the Scriptures are only for such and some might think that others had as much need of them But the designe is That all others besides themselves may look upon them selves as not concerned in them and so may lay them aside as useless and when the Quakers are once become the sole keepers of these Oracles we shall quickly know what shall be come of them But blessed be God they are under another eye and under a surer key Beside that by the Apostles doctrine Rom. 15. Every one that is to please his Nieghbour for good to edification vers 2. is to look on the Scriptures as written for his use and learning vers 4. and 2 Tim. 3 15 16. every one that standeth in need of Salvation and hath need to be made wise thereunto must plye the Scriptures for this end We see also that the Scripturs have attained their full end in the Quakers and therefore they have no more do to with them but to observe to their Confirmation the samenes◠of Spirit speaking in them speaking in the Scripture so we must look upon them all as Perfected throughly furnished for every good work That which he addeth in end out of the Ap. Peter is with a witness verified in them 2 Pet. 3 16. 43. Thereafter § 6. He seemeth to grant much concerning the Scriptures when he saith They account them the most fit outward judge of controversies among Christians and what ever doctrine is contrary to them should be accounted heresie c. But howbeit we accept what is granted and are content to try their doctrine by this judge have done so hithertill accordingly must reject their doctrine as damnable heresie and will finde more cause hereafter to continue in this our judgment yet we cannot but take notice That they are driven to this necessity by urgency of their Adversaries and that they know of a refuge for themselves for they are perswaded as we may suppose the Spirit within them is the very same with the Spirit speaking in the Scriptures and he cannot in them contradict what he hath said in the Scriptures And if any discrepancy or contradiction be it is but in appearance and that unto the blinde Understanding of a Natural Man as he speaketh afterward that is it but seemeth so to all that are not Quakers and so notwithstanding of this it is no real contradiction let the appearance be never so great So that it is not possible to convince them of any mistake out of the Scriptures for the Spirit speaking within them cannot speak contrary thereto And further this is to be observed that for all this the Scriptures are no Rule no Law having any force upon our Consciences to Obedience No man is to learne any Truth or Doctrine out of them And thus they take away both Law and Gospel the Scriptures both of the Old and New Testament as a Law upon which we are to meditate day and night and which we are to make the men of our counsel and to propose to ourselves as a copy unto which we are to conforme our way and walk and this is to destroy their main end which is to make us wise unto Salvation to convert the soul and to hold forth to us the whole counsel of God concerning Faith and Manners 44. In end § 9. Pag 50. He frameth an Objection against his owne doctrine to this purpose If the Scriptures be not our chiefe only and adequate Rule it is no compleet canon and men who pretend to be acted by the Spirit may adde new Scriptures and so incurre the curse denunced against such they may introduce a new Gospel I should rather have framed the Objection thus If his doctrine be true the Scriptures are no Rule or canon at all and we are as much obliged to beleeve and Obey the dreames and dictats of phantastick Quakers as the Scriptures And how absurd this is every one may judge But let us see what he Replieth He granteth that all false Revelations which are contrary to the Scriptures are to be disclamed This is well and therefore we reject with his warrand his Revelations as false But he will deny that his Revelations are false because the Spirit within him which is the Spirit of Truth and the same Spirit that inspired the Prophets and Apostles saith they are true yea they cannot but be true because proceeding from that Spirit that can reveal nothing but truth and thus we are no more secured then we were yea as I said we are obliged to beleeve all that they say and rather to lay aside our Iudgment and all Sense of Scripture truths than once doubt or question the truth of what they deliver Next he saith The doctrine he hath delivered is true and therefore who adduce such consequences accuse Christ and his Apostles This is but a manifest declaration of his Pride
and Presumption His doctrine is tryed and found light and Contradictory to Christ his Prophets and Apostles yea and Eversive of all Christianity and Religion We grant saith he that the Scriptures give ample testimony to the chiefe doctrines of christianity And what a reproach of the Scriptures this concession containeth we have showne above We are saith he for no new Gospel but for new revelations of the old Gospel The Gospel which Christ and his Apostles brought was but a new Revelation of the old Gospel and no new Gospel essentially different from the old dispensation Thus their Revelation may be as new and as far different from that of Christ and his Apostles as theirs was from what was under the Old dispensation and yet it must be received with the same Faith Obedience that we receive the Revelation of Christ and his Apostles is this tolerable Thinks this man that we are as mad as he and his brethren are Be it known to him we will hold by the old foundation Christ and the sole Revelation which He hath given us for sad experience hath taught the world what devilish doctrine hath been vented under the notion of New Revelations such as these by the Enthusiasts at Munster and by Paracelsus Weigelius and others That a man might have moe wives at once That the Eternal God hath flesh That God made to himself out of himself a Wife on whom he begot a Son That God careth not for outward sins That the literal sense of the Scripture is antichristian That our Christ is the Antichrist and the Man of sin That Christ was not born of Mary our baptisme is a profane thing adamitick flesh is not capable of remission Hearing of sermons and coming to the sacraments are impediments of Regeneration There should be no preaching in Templos Hell is Heaven and Heaven is Hell and both are one What thinketh he of these and of the blasphemies of David Georg who said That the doctrine of Moses of the Apostles yea and of Christ himself was Imperfect and unable to bring any to salvation only his doctrine was perfect and efficacious for that end That he was the true Christ and the Messias born not of flesh but of the holy ghost and of the Spirit of Iesus which Spirit of Christ his flesh being annihilated was wholly given to him That he can save and condemne that he shall judge the whole world at the last day That he is greater than Christ who in the flesh was borne of a woman but he himself was the Spiritual Christ borne of Holy Ghost These had as much to say for their Revelations as he hath to say for his and if we open the door once unto such Pretenders we way see what will be the issue it may be called at first but a New more Glorious more Excellent Revelation and may come at length to be a quite Overturning of the Old Gospel too Therefore we judge it the best course to keep the door closse which Christ hath shut and not to receive his abominations 45. He will not grant that the Scriptures are a compleet Canon and if they be not a Compleet Canon they are no Canon at all for a Rule and that which is to be Regulated thereby are Relatives and must correspond yet he thinks we must confesse what he saith to be true and why so Because in all the Scripture we read not this necessary article of faith That these books are only canonick Scripture But this is no new Revelation for it was revealed long since to Bellarmine de Verbo Dei Lib. 4. Cap. 4. and to other Papists and so this man is but playing their game and yet neither he nor they can gaine any thing for this necessary article of faith is declared by the whole Scripture and so needeth not be set down in so many words The characters of Divine Light and Power which are peculiar to the Scriptures do discriminate them from all Others and so declare themselves and themselves only to be the Word and Law of God and more is needless for it is not a Rule to it self but to other things no discipline or Science prove their own principles Actâ— of parliament need not say that such a book containing so many acts or lawes of this or that nature are the true acts of parliament when a Husband writteth Ten letters to his Wife he needs not say in plaine termes that Ten letters are his for she knoweth That Ten are his by his owne hand write and other indicia which agree to no other letters and so discriminate them from all others and the numerus numerans is sufficiently expressed by the numerus nuâ—eratus This man possibly will not beleeve that he hath five fingers in one of his hands because he no where seeth it written on his hand that he hath five fingers in one hand And by this he may understand how we can prove this or that book in Scripture to be Scripture without fleeing to his senseless and imaginary Shifts as we have showne above when speaking of the whole Scriptures CHAP. V. Of Mans Natural State 1. WE come now to Examine the doctrine held forth in the 4 Thesis which though I finde a little more clearly expressed as to the latine in the second edition than it was in the first yet I finde it not helped as to the matter so that still I finde several mysteries wrapped up in his words which will not without some difficulty be unridled for after the usual manner of that Seck of the Quakers who speak ordinarily in a dialect peculiar to themselves the beginning of this Thesis is very enigmatical and in all his discourse upon this Thesis in his Apology he speaketh nothing that can contribute any thing to the clearing of his Meaning to us who are not much acquanted with his Mysteries only he enlargeth himself on two maine Heads of which we shall speak hereafter And though he could not be offended if we should only examine his doctrine as to these two Heads leaving the rest which he shortly touched in his Thesis yet â—or the Readers satisfaction we must take some notice of what he saith 2. Passing that insufficient division of Mankinde or the Posterity of Adam which he maketh when he saith both Iewes and Gentiles whereby he excludeth from this race of Adam all that lived before this distinction began to take place that is all that lived before Abraham Isaac Iacob the posterity of whom complexly considered only did beare the name of Iewes and that not so early for the first mention we have of the word in Scripture is Esther 2 5. 2 King 16 6. And all those who lived before this issue appeared or were known as such can not be called Heathens seing some of them at least worshiped the true God I take notice that he acknowledgeth and asserteth that all Mankinde is Fallen Degenerated and Dead but how or upon what occasion
Master-workers are so active and busie It is not good to approach too nigh to a rageing Devil nor to tempt the Lord The history of the two persons that would be present at stage playes is known and the Reader may see the same related to his hand by the worthy Author of the first Epistle to the Reader prefixed to Mr Durham's Exposition of the Commands Let any sober and judicious person consider that which these Quakers call their Solemne Worshipe as this R. Barclay hath laid it forth before us and judge whether there be not there to be found without any narrow search such plaine Vestiges of Devilrie that may cause all in whom is the least meaâ—ure of the fear of God run far from them as from persons possessed with an evil Spirit and acted by the Devil the God of this world the Prince of the power of the aire the Spirit that now ruleth in the Children of disobedience Nothing that I ever heard or knew of them before did so much confirme me of their Devilrie as the reading and examining of that which thou hast here Chap. XXII Beside that every one may know that it is something more then Humane for persons Illiterat and of meane Understandings when turning Quakers to learne in so short a time in a few dayes if not in a few houres all their Notions Errours Blasphemies Prancks and Practices all so contrary to the Way and Profession wherein they have lived from their Infancy that they can act their wayes and utter their Abomination in their very dialect and tone so exactly as if they had seen nothing else all their dayes to speak nothing of Persons civilly educated who yet turning Quakers can so suddenly and so perfectly imitate and follow their rude and rustick carriage as if they had never seen civility with their eyes All which may confirme Rational Persons that it is not humane but the work of some powerful Spirit possessing them And what this Spirit is which Teacheth Possesseth Prompteth Acteth Leadeth and Driveth them and Speaketh in them the Word of God doth sufficiently evidence and may satisfie all Christians By the fruit we know a tree and by their doctrine we may as infallibly know that it is the Spirit of Satan that rageth in them if we will be satisfied with and submit to the Decision of the Spirit of Truth speaking in the Scriptures Their Unsavoury Pernicious and Blasphemous Positions and Assertions will put this matter beyond all debate I have gathered together an heap of such to the Number of Three Hundered and Fiftie and moe and the Reader may possibly finde yet moe that have escaped me and that without noticeing such things as may be drawn by just consequence from their Positive Assertions for if these were collected we might soon finde out the number of the Name of the Beast Six hundereth Sixty and Six to which may be added Sixty and Five found in one book of G. Keiths set down here at the end after the Postscript by which thou mayest judge what a Masse would be found if all their Books were searched But I suppose the fearer of God will say there is here enough and more then enough to cause all Christians abhore them and flee from them as from the Devil himself I shall not trouble thee with any Apologie for the work it self Only because I apprehend some will think I am too large and might have contracted the whole into narrower bounds I must tell thee that considering the genius and temper of these Quakers and knowing how ready they would be to vaunt and triumph as if any thing they said were unanswerable if I had passed over any thing said by their Patron and Advocat and had not examined particularly not only his Erronious and Blasphemous Assertions but also all that he did alledge for confirmation of the same and also all that he belched out against the Truth I was constrained to leave nothing untouched and that the book might be of more universal use I saw a necessitie of clearing and confirming the Truths Opposed by other Grounds and Arguments then this Contradicter of the wayes of Truth had taken any notice of And yet I have done it with that brevitie that maketh me apprehend Moe shall blame me upon the other hand for not confirming the Turths at greater length seing as to several Heads here touched Others now a dayes beside Quakers are appearing against the Truth once received The Heads it is true are many and I have in most for confirmation adduced only our Confession of Faith and Catechismes to the end that one and other may be enduced to peruse that book more as a good Antidote against the many Errours of this time pointing withall the Readers to apposite passages of Scripture for the ground of their faith And if I had handled each Controversie here touched at full length how many volumes should I have been necessitate to have written What intertainment this shall finde with the Quakers a sort of Men that cannot be silent I am not much concerned to enquire And if they examine it as Rats or Mice use to deal with books snatching at a word here and at half a sentence there and no more I suppose no man will think me called to notice the fame nor yet to be troubled at their Railings and Barkings And as for any answere to the whole that shall savoure of Reason Religion Candor and Plainness I do not expect it from them Farewell J. B. A Catalogue Of the arrogant erroneous and blasphemous Assertions of the Quakers mentioned in this book which may serve for an Index to the same 1. Of themselves 1. THey arrogantly stile themselves the servants of God c. 3 10 2. They glory of the Title Quakers 4 3. They account themselves the only Teachers of truth equalizing themselves with the Apostles 9 4. They say they are perfect without sin 11 5. They assert their experiences in matters that cannot be experienced 213 6. They say they only taste see and smell the Inward light 240 7. All their preaching is to call people to turn-in to the light within and to the Christ within them 281 292 8. They assert themselves to be equal with God 326 546 9. They say their quaking ariseth from a strugling within betwixt the power of life and the power of darkness whereby they have the very paines of a woman in travail 418 10. All is done without the Spirit that is not done in their way 440 442 447 11. They remaine covered when we pray or praise to keep their consciences unhurt as they say but really to mock 460 12. It can appear to them when the Spirit of the Lord concurreth with one of our Ministers and when not 460 13. They falsly say that all who are against them maintaine the lawfulness of Comoedies vanity of Apparel 533 534 14. They account their doctrine very harmonious think that to them alone the ancient
pathes of Truth and Righteousness are revealed 543 15. They say They only exhibite the true spiritual pure and substantial Christian Religion 544 16. They say the forme of their person at death returneth from whence it was taken 546 17. They are as Christ was who thought it no robbery to be equal with God 547 18. Their writings are the voice of the Son of God by which the dead are raised and the Shield of truth c. 548 19. Their trembling and quaking is such as Moses and other Prophets had 553 20. They ascribe as much to their owne writings as to the Scriptures 83 2. Of Humane Learning 1. They inveigh against humane learning 5 2. They speak basely of learned men 8 10 3. They condemne the study of original languages 382 3. Of the Scriptures 1. They speak most basely of the Scriptures 8 11 33 45 46 50 54 57 2. They deny the Scriptures to be the Rule of life 11 54 3. They deny them to be the word of God 51 547 4. They speak jejunly of their necessity excellency and perfection 55 5 They make them at most but a subordinat Rule 58 65 82 6. They have no authority with them without a new Revelation 63 7. They are no Rule to them 67 82 84 8. They call them imperfect 74 80 87 9. They say it is blasphemy to call the letter the word of God 547 10. It is the Devil that contendeth for the Scriptures being the word of God 547 11. Who say the letter is the Rule and Guid are without feeding on the husk 547 12. Who look on the Scripture for a Rule give that to it which belongeth to Christ 547 13. The Scriptures are but inck and paper a writing the old dead letter part of it are words of the Devil they have no light in them 548 14. They are an earthly root a shadow dangerous to feed on 548 1â— They disswade us from reading and studying them 548 16. They say we have Moses and the Prophets within us 548 17. They say Scriptures cannot binde us 549 18. They say we have the Scriptures within us that they were read within before they were read without 548 19. To say that the light in the Scriptures must be guide to the light within is idolatry and evil 549 20. They call them useless to repel temptations 549 21. They wish we were stripped of all Scripture-knowledge 549 22. They call them Traditions of Men darkness and Confusion Nebuchadnezzars Image Putrifaction and Corruption Rotten and deceitful Apostacy the Whores cup the mark of the Beast Bastards brought forth of flesh and blood Babylons brats Graven images 549 23. They say To observe the practices of the Saints recorded in Scripture is to make to ourselves a graven image 549 4. Of God 1. They deny the distinction betwixt God's will of Command and his will of Good pleasure 159 2. They deny his active Providence about sin 150 3. With them God only worketh a possibility of Salvation 250 4. They say it is injustice in God to require more then he enableth to do 339 344 5. They say God ordained nothing from eternity 11 5. Of the Trinity 1. They deny three distinct persons in the Trinity 10 11 15 6. Of the Holy Ghost 1. They are not clear and distinct concerning the personality of the Holy Ghost 41 7. Of Christ. 1. They deny that Christ is God and Man in one person 11 2. They deny that he is a distinct person from any of his Members 11 3. They say his coming againe is in the Spirit 11 4. They deny his second coming againe 17 5. They are not clear concerning Jesus of Nazareth's being the Son of God 24 6. They acknowledge no Christ but a Christ within them 91 7. They say Christ is as really in every Man as in that flesh that suffered at Jerusalem 92 239 8. Christ is the Election and the elect Seed with them 228 9. They give him only a gradual preference to themselves 238 239 10. They say Christ dwelleth in us by his Seed 238 11. They make him nothing but a meer holy Man 239 12. They say He is in all persons as in the Seed and Light 245 13. They say He is crucified in unbeleevers 246 14. They call the body that Christ had of Mary an outward Body and Temple beside which they say he had a spiritual body 488 15. By this Spiritual body they say he revealed himself to men in all ages and by it men had communion with God and Christ 488 16. When we look to Christ they say we look to a Redeemer afar off 551 17. That which Christ took upon him they say was our garment 551 18. They say the bodily garment was not Christ but that which appeared and dwelt in that body 551 19. A Christ without is but a carnal Christ with them 551 20. By this carnal Christ they say there is no salvation 551 21. They say we feed on a thing dead long ago 550 8. Of Adam 1. They say the Covenant wherein Adam stood was the Covenant of Grace 11 16 2. They say the Law written in Adam's heart was not the Moral Law 16 9. Of the Fall 1. They are unclear touching the sin of Adam and the fall 88 2. They say the knowledg of the fall â—s not necessary 89 3. They say Man fell only in a certain respect 89 4. The fall did not take away say they the light within 94 5. They deny bodily death to be a punishment of sin 98 125 126 127 10. Of Original sin 1. They make original sin to be a substance 96 2. They talk enigmatically of the depravation of man by nature 97 100 3. They deny original sin in Infants whether as to imputation of guilt or as to corruption of nature 111 112 113 c. 4. They deny all imputation of sin to Infants till they actually sinne themselves 122 123 5. They say sin is not propagated but cometh by occasion or imitation 124 125 11. Of the State of Nature 1. They deny natural corruption to be sin 120 121 2. They say Natural men can do good by vertue of a Seed in them 100 102 3. They will have our power to good to be measured by the command 221 4. They say that God by grace mollifieth the heart of all men at one time or other so that if they resist not they shall be saved 249 12. Of the Soul 1. They say the soul is a part of God eternal and infinite 90 546 547 2. They say at death it is centred in its own being in God 546 3. They call it a living principle of the Divine Nature 547 4. And the immortal and incorruptible seed of God 547 5. They call it something of the living word which was said to be made flesh 547 6. And that which the Lord from heaven bâ—getteth of his own Substance 547 13. Of Heathens 1. Tâ—ey deny that Heathens have any thing of
think he might in prudence have forborn this not only because he hereby giveth a manifest ground of suspicion that he loveth neither the detection nor confutation of errour but also because his one Sheet smelleth rankly of Ismael and so as his hand is against every man who is not in all things of his judgment so every mans hand must be against him and his thus chartaling of all Doctors Professours Students in all the Vniversities of Europe whether Popish or Protestant is no great toaken that he would have all Disputes Altercations laid aside and his voluminous Apologie is a demonstration hereof beyond contradiction 12. He proceedeth inveigheth against Scholastick divinity as it is called telling us that an age were not sufficient to learne it that it helpeth no man nearer to God nor maketh any less a sinner or more righteous I must confess that I am not a very fit person to judge in this matter being it may be as little if not less conversant in this kinde of writings as himself and shall willingly grant that much of that learning might have been spared as being more adapted I mean as spun out by light audacious and too too philosophical braines to the drawing of mindes off the serious study and improvment of substantial and necessary Truthes than to the fixing of hearts in the faith and practice of saving Truthes and though much of it be not very necessary yet it is not wholly to be rejected or thus condemned as noxious or useless for though it be as the best things may be abused by some and not only idle and vaine questions handled therein but errours and pernicious doctrines maintained thereby yet experience hath taught us that worthy instruments have been raised up of the Lord who having had a competent knowledge therein which they acquired in far less time than the one halfe of an age were in case to defend the Truth against Papists who most study and cry up this Scholastick Theologie against Socinians Pelagians and Arminians who make no little use of that sort of learning to maintaine their errours as also against other hereticks and erroneous persons having had hereby no small advantage in detecting their shifts and evasions and in urging them to a punctual debate without oratorious declamations long and tedious argumentations and subtile subterfuges so that such as have had most acquantance therewith have been most fit to deal with adversaries and I suppose though it be little to the commendation of that learning upon the account of its perversion had himself been an utter stranger hereunto he had not been in case to have said so much to such good purpose as he imagineth as he hath done in his Apology in the defence of his Theses Upon which account as also because Papists Pelagians Arminians and Socinians to whom he is so much endebted for his new doctrine have by their practice so much declared their approbation thereof I cannot but wonder at the mans unadvisedness in this point and especially because some most acquanted with this sort of learning can tell us how much Quakers are beholden to it for some of their prime notions which have either had their first rise there or confirmation therefrom As to the censure which he passeth upon this Scholastick Theology I shall only adde that howbeit he preferre his Script to all learned volumes written by Scholastick divines yet I must needs say That the chiefe heads of his doctrine Theology I cannot call it which I confess may be learned very quickly and that without the help of subtile Teachers being so far as I can judge of it borne with every corrupt son of Adam and deeply seated in the dunghil of corrupt Nature if reduced into practice which is the end he driveth at shall prove no less if not more insufficient and inept for the effects mentioned by him that is to bring Men nearer unto God and to make them less sinners and more righteous as our following examination will manifest 13. I do the less wonder at his taking in among the rest the commendable labours and paines of such as have written Commentaries for explaining of Scripture though I will not say but that as all that proceedeth from Men wanteth not its own dross when I consider how low an esteem this man and his party have of the Scriptures which they will not look upon as our only sure Rule by which we are to order our Pathes and to examine the Teachings of Men. One Francis Howgil as Mr. Stalham sheweth in his Revilers rebuiked part 1. sect 2. called the Scriptures other mens words Commonly they deny that the Scriptures should be called the word of God and therefore in contempt they call it a printed bible So did Richard Farnworth call it as Mr. Stalham reporteth in the forecited place and sect 36. he tels us that one Iohn Lawson another Quaker called it the letter the written word which is natural and carnal Such like is to be seen ordinarily in their writings as we will hear afterward 14. For a ground of his prejudice against the many volumes writen in divinity he allaigeth That they have more darkened than cleared up the truth And yet I judge that the smallest Systeme of divinity that ever was put forth by an Orthodox writer is able abundantly to discover both his errour and ignorance and will be found a fitter mean to clear up the Truth and to attaine the ends by himself mentioned than Cart-loads of such Theses as his are though backed with as many moe of his Apologies which do manifestly both darken and deny Truth But I am apt to think that the real ground of his prejudice is that there is so much to be found in any of these books I meane such as are written by the Orthodox and upon the points here touched by him or more generally upon the wholy body of divinity against his old errors new broached again and put into a new dress that he could wish for salving of his own credite and for helping forward his disperate designe that either these were all consumed or that they were utterly laid aside for he cannot but know that who ever readeth these must needs see his nakedness and folly without much study 15. The account he maketh of all the learned men of the world beside himself and his party is that they are the Wisemen the Learned the Scribes and the Disputers of this world whom the Lord hath cast downe or destroyed understanding no doubt such as Paul meaneth 1 Cor. 1 19 20. But this is the measure of charity that must be expected from them However let his esteem of them be as meane as he will there are among them who shall be found to be whether he will or not no enemies to the cross of Christ and to whom the preaching of the cross is not foolishness but the power of God and who through grace are helped by the foolishness of
that every individual soul before they could savingly beleeve and understand the Truth of God behoved of necessity to have the same as Immediatly Inwardly and Extraordinarily revealed to themselves as it was to the Prophets and thus every man was to be an immediatly inspired Prophet to himself and what need was there then of immediatly Inspired Prophets singularly pitched upon and raised up for the use and benefite of others 4. This being plaine a sure basis whereupon we may stand and such a cleare stateing of the Question betwixt us and the Quakers that none needeth be ignorant of the true difference betwixt us and them we may very shortly dispatch this Man and his Doctrine which for the most part as we shall see runeth upon this Confusion and Mistake for thus he beginneth Pag. 5. to tell us That in all ages this hath been acknowledged viz That there is no saving knowledge of God to be had without the Spirit and to this end citeth some passages out of Augustin Clemens Alexandr Tertul. Hierom Athanasius Gregorius Magnus Cyril Alexandr Bernard Luther and Melanchâ—on None of which speak any other thing than what I have already granted and asserted and no true orthodox Christian or any that I know will deny except Pelagians Arminians the like with whom this Man doth too much conspire as we shall heare But can he produce any of the Fathers or of our Reformers maintaining such Inward and Immediat Revelations of the Spirit as the Quakers with their predecessours the Enthusiasts do assert now to be necessary and do pretend to If he be so well acquanted with the writings of the Fathers as by these his citations he would have us beleeve he hath done wisely for himself but not very honestly in concealing what several of the same Fathers and Others write expresly against such high Pretenders as the Quakers now are and in whose footsteps they in many things now tread Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus as the first Patriarcâ— of Fanaticks pretending to such Revelations Irenaeus lib. 1. advers Valentinum c. Cap. 9. sheweth how Marcus Valentinianus had a great Impostor a certane Devil for his Assessor by whom he himself seemed to Prophecy and foretel things and how he made some certane women whom he accounted worthy of that honour to prophecy and speak some braine-sick discourses when warmed by that empty Spirit so that they supposed themselves to be Prophetisses Theodoret in the forecited book Lib. 3. Cap. 11. tels us that one Montanus out of an ambition to excel all others alleidged that he had all his Opinions from the instinct of his Spirit the Paracleâ—e and did pretend to Enthusiasmes and Revelations and that he took unto him Priscilla and Maximilla as two Prophetisses calling their writings Prophecies or Prophetick Books and preferring them unto the divine Evangel And from this Montanus borne at Pepuza in Phrygia came the Seck of Cataphrygians and Pepuzians Augustine may also be read concerning this Catal. Haeret. Num. 26. and 27. And these men because they pretended much to the Spirit as our Quakers do now were usually called Spirituales and they called and accounted others Carnal Persons Psychici Animales Eusebius Hist. Eccles. Lib. 5. Cap. 16 and 17 may be read to this purpose relateing some of the pranks and opinions of these Cataphrigians and how one Apollonius wrote against them and their revelations and how Serapion and others gave witnes against them Let him if he please read also Epiphanius contra Haeres Tom. 1. Lib. 2. Haeres 48. 49. Where he will meet with some things not unworthy of his consideration Of this sort also were the Euchites who came of the Messalinians who were also called Enthusiasts concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr Haeres 49. A wonder it is that he citeth not Tertullian's books written de Ecstasi after he turned a follower of Montanus whom and whose ecstasies he laboured to defend in these books sure such could he have fallen upon them had been more apposite to his purpose then what he here citeth out of his book de volandis Virginibus we could also cite his book de praâ—cript advers Haeres Cap. 52. where he inveigheth much against such Prophets Among others of the predecessours of Quakers may the Circumcelliones and Donatistae be reckoned who did pretend to Visions and such Revelations and we may take in Quintius the Liberâ—ine though much later and others of the like stamp 5. In his § 3. he goeth on ranting at the same rate inveighing against all Doctors learned Persons who are not of his judgmeâ—t as being void of the Spirit and so no more to be called Christians as subserving in their writtings and labours the designe of Satan being only instructed in the external letter of the Scriptures whileas others that had only this inward and immediat revelation were true Christians hence he very profoundly doth inferre That the inward and immediat Revelation is only that sure and undoubted methode of true and saving knowledge I shall not be the man that shall plead for Doctors or Professours that deny or are strangers to the workings of the Spirit of God only I may say that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led by the Spirit as may make us secure and confident as to the truth of all which they say I suppose the Spirit of God would teach them to speak more soberly of such as they are yet great strangers unto But to what purpose is all this waste of words if he meane nothing else by his Inward and Immediat Revelation than what we formerly § 3. did owne and explaine against whom doth he fight But if he meane as he must if he speak to the purpose what we said was the opinion of the Quakers all his wit and skill shall never be able to inferre his Conclusion from the Premises I grant that the knowledge of the letter of the Scriptures will never bring a man to heaven if with that there be not some gracious and saving Work of the Spirit working up the man to an Imbraceing Closeing with and rightly Improving of the Truths there contained yet I dar not say that the very letter of the Scriptures in its kinde as a compleet Canon and Rule is not able to make us wise unto salvation seing the Apostle is express for this 2 Tim 3.15 nor will I say that to the end the Truths revealed in the Scriptures may be savingly beleeved there is a necessiâ—y that every one have these same Truths revealed and declared unto them Objectively by new Inward and Immediat Revelations as the Prophets and Apostles had the Truths revealed unto them which they delivered unto others in the name of the Lord. And when he shall be able to inferre this Conclusion from solide Premises we shall think our selves concerned to
it is not a mans bare saying or signifying this or that to us which is the Formal Ground of our giving credite thereto but the Truth and Honesty of the Person speaking these words nor is the simple Reading or Making known such or such a Command to us the Formal Ground of our receiving it and of yeelding Obedience thereto as a Law but the Legislative Authority of the Person giving out that Law in such a manner So it was not the Prophets their simple declaration or revelation that did solely ground the peoples Obediential beliefe of what they spoke But the Veracity and Authority of God speaking in and by them Revelation whether to the Immediatly Inspired Holy men of God or by them Mediatly to others was a necessary meane to hold forth the particulars to be believed and obeyed but not the total formal Ground upon which the particulars revealed were to believed and obeyed But this Thus faith Iehovah which was also conveyed unto the people and made known unto them by the Sent Prophets As a mans speaking is a necessary meane to make us know both what he asserts as truth and what he would have us believe upon his report And as Promulgation of lawes is a necessary meane to convey the knowledge of the particular Lawes together with the authority enjoyning them unto the Subjects concerned and cannot be the whole but at most a part of the formal object of faith and Obedience or a natural meanes of the Production of the material Object for whether the Revelation be to be looked upon only as such a means as some or as a part of the formal object as others it is all one against the Quakers and we need not fall upon that debate here But if he understand Both together Then neither can that be the Formal Object of Faith divine as is cleare from what is said It is not from the Revelation simply that such or such a Proposition is true but from the Veracity and Truth of him that maketh the proposition Nor is it from the Promulgation that such or such Words framed into the forme of a Command or Law have the force of a Law but from the legislative Authority of him who giveth forth the command Hence we see That it is all one as to the Formal Object or Ground of Faith and Obedience whether the Revelation be Mediat or Immediat One way or Other providing it hold forth the Proposition to be Believed the Law to be Obeyed as coming from Him who is Truth the undoubted supreame Legislator So that our believing of such or such a Proposition with divine Faith is resolved into this Thus saith Iehovah to us who is Truth it self and cannot lie and our divine Obedience to such or such a Command resolveth into this Thus saith to us and thus commandeth us the Supream Lord and Lawgiver Iehovah here the outward testification or declaration of God is not excluded but included rather 16. That we may not walk in the dark with our confused and confounding Author When he calleth Revelation the Formal Object of Faith I would gladly understand whether by this Revelation he meaneth the Lord's making his minde known unto the Patriarchs or Prophets themselves by Voices Visions Dreames c. Or the Revelation made known by these Prophets or Patriarchs unto the people by vive voice or by writing c or doth he meane Both If he understand the first then he speaketh only of the Formal Object of the Faith of these Patriarchs and Prophets who received these Immediat Revelations from God But I would faine know of him what was the Formal Object of the faith of the people to whom these divinely inspired Patriarchs and Prophets made known these Revelations with a Thus saith the Lord The Revelation made to the Prophets could not be the Formal Object of the Peoples faith because it was a Revelation Immediatly made only unto the Prophets and revealed to the people not Inwardly and Immediatly by Vision or Representation to their mindes or God's Vive Voice to their ears but Mediatly by way of Declaration or Preaching outwardly to their senses by the Prophets If he understand the Second then the Immediat Revelation is not the Formal Object of Faith for the Revelation which they had was Mediat If he mean Both. Then his Thesis is defective and this should also have been mentioned for a Divine Revelation coming to us Mediatly by the ministry of Men divinely inspired may hold forth the Formal Object of faith to us as the Scriptures penned by men immediatly Inspired do now hold forth to us the Formal Object of our Faith for we believe with a Divine Faith what is asserted in them because spoken and delivered to us by the Lord Jehovah who is the God of Truth not Immediatly but Mediatly 17. Upon this ground we see what way to Interpret that word in his Thesis Divine inward revelations are absolutely necessary for Founding of true Faith For it is true Nothing can be received by a true divine Faith but what is delivered by God or revealed by the First and Prime Verity who is Veracity it self yet it is not necessary that this First and Prime Verity reveal his minde Immediatly to every person as if none could be or were obliged to beleeve with a true and divine Faith what God saith but only such as are Immediatly inspired Becâ—uâ—e 1. Then the People of old to whom the Prophets were sent with a thus saith Iehovah might have refuised Faith and Obedience and alleiged that these Revelations were not made to them Immediatly and therefore they were not bound to Believe and Obey them But we finde that the Lord spoke even to the Fathers by the Prophets Heb. 1 1. 2. If this were true then the people of Israel that heard not God speaking from Mount Sinay being borne after that time were not obleiged to receive the Law delivered on Mount Sinay with a divine Faith and yet the word spoken by Angels was stedfast and every transgression disobedience received a just recompence of reward Heb. 2 2. And he that despised Moses's Law though Moses only had that law from God by Immediat Revelation except the Ten words died without mercy Heb. 10 28. 3. Then the Prophets Patriarchs or such as had the Inward and Immediat Revelations could only be guilty of Unbeliefe and Disobedience and not the People to whom they spoke contrare to the wole tenor of the book of the Prophets How then I pray could Sauls disobedience to the command of God by Samuel be as the sin of witch craft 1 Sam. 15 19 23. See Ier. 7 23. and 11 4 7. and 26 13. and 38 20. and 42 13. and innumerable moe places 4. How then could this aggravate their sin that God himself spoke unto them and called upon them by his Prophets Hos. 6 ver 5. Ier. 7 ver 13 25. and 25 ver 3 4. and 35 ver 14 15. and
26 v. 5. and 29 v. 19. and 44 v. 4. and 11 v. 7. and 32 33. 5. Then there was no difference as to the yeelding of Faith and Obedience to what was spoken to be put betwixt a True Prophet that spoke in the name of the Lord and a False Prophet that prophesied out of his owne heart Ezech. 13 17. and spoke lies in the name of the Lord Ier. 23 25. 26 36. 27 10 14 15 16. 29 9 21. 6. Then it could not be said at that time that he that despised despised not man but God and yet we finde this charged upon them 2 Chron. 36 16. Prov. 1 30. Esai 5 24. Amos 2 4. It is manifest then how Uncertane yea how False this is which he here asserteth and this being the only pillar of his fabrick we may judge how tottering it is 18. He granteth in his Thesis That these divine inward Revelations which he maintaineth yet to be in use neither do nor can contradict the external testimony of Scripture and sound reason Whence it is clear that such inward Revelations as do contradict either Scripture or found Reason are not Divine if then upon tryal it be found that he and others pretending to divine Revelations deliver Assertions point blank contrary to the Scriptures of truth we are allowed to reject them as being not Divine And upon this ground I may boldly say that these Theses let the Author pretend to what Inward Revelations he pleaseth in conceiving and frameing of them and let him alledge that they were given to him by Inward Revelation as much as he thinketh good are not of Divine Authority and if he had them by any Inward Revelation it hath been a Revelation of Satan My reason is because they are so diametrically opposite to the testimony of God in the Scriptures of truth and this shall appeare yet more manifest ere we have done And he cannot be offended at my trying of his Assertions and Revelations by the touch stone of the Word seing he here granteth that a Divine Inward Revelation will deliver nothing contrary or contradictory to the testimony of God in the Scriptures and consequently that it can be no Divine Inward Revelation which doth contradict the Scriptures for God being a God of truth yea Truth it self His testimonies cannot be Yea and Nay 19. While as he addeth That hence it will not follow that divine Inward Revelations should be examined and tryed by the Scriptures as by a more noble and certane rule he gaineth nothing for though this should not follow upon the ground which he laid down yet it may follow upon another more sure and certane ground for albeit a divine Inward Revelation carrying its owne divine evidence with it needeth not be examined by him who is thus Immediatly inspired thereby by the Rule of the Scriptures as by a more noble and certane Rule as the Prophets truely inspired of God received what was really and divinly manifested by the Spirit of God without Further examination yet that same Divine Revelation when it cometh to be published and declared to others may justly and warrantably be brought to tryal and examination by the Scriptures as a more sure Rule and Teste to us Though one divine Testimony cannot be more true and certaine in it self than another yet one may be more clear and evident to us than another and we may try that which is less clear and evident unto us by that which is more clear and unquestionable without the least impeachment of the divinity of the other and that also by Gods allowance and approbation For 1 we finde the noble Bereans highly commended as acting gallantly and more nobly then those of Thessalonica because though they received the word of Revelation delivered by Paul with all readiness of minde yet they received it not without examination for it is added Act. 17 11. That they searched the Scriptures dayly whether those things were so They would not take Paul's bare word upon it though he was one divinely Inspired and had the Gospel by Revelation which he preached Ephes. 3.3 but brought this Revelation to the teste of the Scriptures as a more sure Rule unto them 2. It was the command of the Lord of old Esai 8 20. that his people should go to the law and to the testimony and consequently examine what was brought before them and delivered unto them as Revelations that so they might know which were truely Divine or from God or which were only from Wizzards or such as had familiar spirits pretending to divine Revelations 3. What meaneth I pray the Apostle Peter 2 Pet. 1 19.20 to say that the Prophecy of the Scriptures is a more sure and firme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word than was even a voice from heaven His words are remarkable verse 17 18 19. for He i. e. Christ received from the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased and this voice which came from heaven we heard when we were with him in the holy mount And then addeth verse 19. We have also a more sure word of prophecy or prophetical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a standing authentick Canon and though not more sure and firme in it self than was the voice from heaven yet it was more sure as to men and less obnoxious to Cavils Suspicions and Exceptions of Adversaries 4. It is remarkable that Christ himself directeth his hearers to search the Scriptures in reference to the tryal of the truth of what He delivered Ioh. 5 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testify of me 5 We are commanded to beware of false Prophets Mat. 7 15. c. Therefore we must try and judge of their Doctrine and Revelations and so come to know the Prophets Pretenders or Real by this fruite So we are commanded not to believe every spirit but to try the Spirits whether they are of God 1 Ioh. 4 1. and consequently we must have a Rule by which we must try the Revelations both of False and of True Prophets and this Rule must be more clear and unquestionable to us otherwise it can be no Rule 6. So of old when the people of Israel were commanded Deut. 13. not to hearken to a Prophet or Dreamer of dreames though he should give a signe or a wonder to confirme his commission when he would draw them away after other Gods contrare to the standing Law of God this standing Law and Commandment not to go after other Gods to serve them was the Teste by which they were to try the Revelations of Prophets Divine or meer Pretenders and so of necessity it behoved to be more clear unto them than a divine Revelation made known to them by a True Prophet 7. When Paul saith Gal. 1 8 9. that though Apostles or Angels
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
Thinks he that we beleeve not that there is one faith But what reasoning is this There is one faith Therefore faith hath but one Object what object meâ—neth he Formal or Material Oâ—ject if the first we grant thâ—t alwayes in all ages the formal Object of faith divine was the Truth and Veracity of God as to things beleeved and hâ—s Supream Legislative Authority as to acts of Obedience If he mean the Material Object he speaketh nothing to the purpose because he must here speak of the Object he spoke of in the foregoing Proposition and of none other And yet the man as ignorantly as a childe talketh in the following words of the Material Object for to prove that the Fathers had the same object of faith that we have he adduceth Abraham's faith and the Fathers drinking of the same rock which was Christ 1 Cor. 10. and yet all that drank of that water had not saving faith in Christ whereby he can meane nothing but the same Material Object which we grant to have been the same as to the substance But I would know what he would say of the Material Object of Adam's faith before the fall Was Christ thaâ— Object No certanely and yet Adam had a divine Faith And after this discourse of the Material Object he concludeth rarely and profoundly that the Object of their faith and ours is the same viz. Inward and Immediat Revelation which before he called the formal Object of faith Is this man fit enough to boast all the learned men of Europe who cannot distinguish betwixt the Formal and Meterial Object of Faith who would not pity such an Ignoramus that yet is so confident as if all the wit and learning of Europe were nothing to this rare undâ—rstanding Thinketh he that none of his Readâ—rs were able to observe this master piece of Ignorance and Confusion The same line of Confusion is drawne over the rest of that paragraph for he citeth Gal 1 16. which he may apply to both then he citeth Heb. 13 7. which only speaketh of the Material Object and then he tels us that the diversity of administrations alters not the object what object He addeth a reason that would seem to plead for the same formal object for otherwise saith he God should be knowne some other way than by the Spirit But his next reason is most rare all actions are specified from their Objects saith he These things need no further examination to rehearse them is more than enough so exotick and non-sensical are they 26. But at length he would seem to speak some thing more to the purpose when he saith That such as deny this Proposition of his make use of a distinction granting that God cannot be known but by the Spirit but withal denying that this knowledge is Immediat and Inward because it is by the Scriptures But the same Confusion is continued for we know not whether he speaketh of the Formal Object of faith or of the Material If he mean the Formal I know no man that saith that the Scriptures are the formal Object of Faith but that they containe the material object and express the veracity and authority of God which is the formal object and so are at most but a part of the formal Object If he mean the Material object who granteth that the Spirit is that That the Spirit is what the Scriptures say he is and doth what the Scriptures say he doth is I grant a part of the Material Object of our Faith It may be that through ignorance he falleth upon another question here than his Proposition gived clear ground for and would discuss this question whether the Scriptures containe all that is necessary for us to believe unto salvation or must we have new Revelations making known to us what we ought to believe or what we ought to do in reference to salvation together with this and so still there shall be confusion whetheâ— the Lord doth now Instruct us Inwardly and Immediatly as of old he manifested his minde to the Patriarchs Prophets and Apostles or doth he it Mediatly by the Word Ordinances Publick private which he hath appointed for this end But the man walketh in the dark all alongs either through ignorance or worse Waving what he here denyeth concerning Scriptures till we come to examine his next Thesis let us here see what he undertaketh to prove we are here to prove sayes he That the Christians now a dayes no less than of old are led inwardly and immediatly by the Spirit after the same manner though it may be not all together in the same measure Here still nothing but confusion and darkness For 1 How all the People of God of old were led by the Spirit he hath not shewed or what way they were led Inwardly and Immediatly was the privilege of a few Patriarchs and Prophets common to them all were none of them led by the Spirit in an Ordinary way by the Teachings and Information of others the Spirit by his grace and efficacious Operation inwardly concurring were none of them Taught and Instructed by the Ordinances of God established among them and blessed by the Spirit 2 We know not what he meaneth by this Inward and Immediat Leading whether that which is Ordinary and Common to all saints whereby the Spirit dâ—th Efficiently and Powerfully draw determine the soul to a compliance in Faith and Obedience with the will of God revealed in his law and to a right Improvement of his Ordinances which He hath established in his House and Church for building up of his People in their most holy faith or that which is Extraordinary and peculiar to a few whereby for the good of others and their further instruction he was pleased in a singular manner to Communicate his minde and to Reveal Immediatly what others were to beleeve and to do If he meanâ— this last we shall attend his proofs If he first he beateth the winde and fighteth against his own shadow 3. We know not what he meaneth by the same measure of which he speaketh so doubtingly Sure as to the light of saving Knowledge and as to the Object of faith there is much more clear discovery thereof under the New Testament than was in the time of the Old Testament as Paul proveth 2 Cor. 3 concluding vers 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord And as the whole Gospel evinceth See Ephes 3 9. 1 Pet. 1 10 11 12. Act. 2 14-20 Luk. 7 28. From all which it is manifest that we cannot understand what it is which he would prove and what his Arguments must conclude 27. Yet let us see what his reasons are He adduceth § 10. these promises of Christ Ioh. 14 16 17 20. and 16 13. and hence would clear to us three particulars First That the Comforter and the Spirit
here mentioned is not the Scriptures and he learnedly proveth this from other Scriptures As if any sober Christian ever Asserted such a thing But in the bye as if he had no friendship with the Socinians he redargueth their incogitancy that do not acknowledge any Inward Spirit or Vertue but a meer Natural one But in what Socinian doth he read such a thing I think He rather and the Socinians are one denying this Spirit and Paraclete to be a person and a divine person as to Essence one with the Father and the Son but as to subsistance distinct The Socinians do say that the Spirit and Holy Ghost is but the Inward Spiritual Vertue of God and are not so carnal and natural as to say that it is a meer Natural Spirit or Vertue Thus he helpeth us to know what himself meaneth by the Spirit here and elsewhere mentioned viz. Not a distinct person of the Trinity but an Inward Vertue which they call the Light within The second paâ—ticular is That this Spirit is inward and for this he citeh Rom. 8 v. 9 10. 1 Cor. 3 v. 16. and that all noble works are ascribed to this Spirit citeing Ioh. 6 v. 63. Act. 2 v. 4. and 8 ver 10. Rom. 8 ver 2 13 15 16 26. 1 Cor. 2 ver 10. and 12. v. 8 9 10 13. and closeth with a saying of Calvines Institut Libr 3. Cap. 2. By all which what he would say and against whom he would disput I know not do we deny the Spirits work in his children Do we deny his Union with them that he is in them and dwelleth in them or their Union with Him that they are in Him and walk with Him All the question is about the way how this is Conceived and Expressed Will he say That the Spirit so is and dwelleth in and abideth with beleevers that hereby they become personally united with Him and so are one person with Him Some indeed have said little lesse and therupon inferred that beleevers were Godded c. as they loved to speak But if this be his meaning I account him a Blasphemer Supposeth he that the Spirit is in â—elievers as a Vertue or Spiritual power and is the Light within them Then as he contradicteth himself saying that this light and vertue is within every man which here is but promised to believers so he giveth us a shreud presumption that he is a Socinian denying the personality of the Holy Ghost which the texts cited by himselfe and many others of the like import do manifestly evince The third particular is the work of the Spirit to guide into all truth c. which we shall be loath to deny whatever his friends the Arminians and Pelagians do Do we cry up the Traditions and Precepts of Men Do we exalt corrupt and carnal Reason Let himself see to this who cryeth up the Light within which is but Nature under a new name as shall be showne in due time This is his first Argument but what is his Conclusion Ergo The holy Spirit abideth and dwelleth in and leadeth his owne All true Christians have the Spirit of God dwelling in them as in his Temple and Ergo For this Argument must be branched-out into many so fertile is the mans invention The Spirit moveth instructeth and leadeth every true christian into the knowledge of such things as are necessary unto salvation Ans. Concedo totum and what would he have more But poor man knoweth he not what is the point in difference Hath he Concluded that the Spirit communicateth the knowledge of Gods minde to all his saints in the same manner and way as he did of old to the Prophets who were extraordinarily Inspired and that that immediat way of communication of Truths to be beleeved and Duties to be performed which was peculiar to Patriarchs and Prophets or to the Apostles is continued and common to all believers No This point is too hot for his fingers to touch and we must be satisfied to heare him prove that which he can prove though it be the same which we assert and so to no purpose 28. Before he come to this second Argument he tels us § 11. That there are some who do confess that the Spirit doth now breath upon and lead the Saints but this is Subjectively and in a blinde way coeco modo but not objectively that is He illuminats the understanding to beleeve what is revealed in the Scriptures but presents not any verity objectively and this they call medium incognitum assentiendi an unknown medium of assent that is of which the man is not certaine nor sensible Ans Whom he doth particularly here meane I know not and so I cannot judge whether he reporteth their opinion faithfully or not nor how they explaine the termes here expressed I know men may have various conceptions of the same Truth and so may have various and different-like Expressions and yet meane one and the same thing And for my part though I cannot assent to some expressions here used yet I think the substance of the truth which I owne is held forth here The Scriptures are a compleat Rule to us in all things concerning Faith and Manners in reference to Salvation and hold forth the revealed Mind of God here anent as an outward Objective meane or an external Rule And therefore we need now no new Revelation either as to Truths to be beleeved or as to Duties to be obeyed in order to Salvation but we need the Breathing Light and Power of the Spirit both to cause us see the matters already revealed and to close with them as divine Truths and Commands Let us see however what he answereth Though this opinion sayeth he be more tolerable than the former yet it is not true And why First because there are many truthes which as they respect every one ut singulos respiciunt it may be he meaneth and should hâ—ve said Personas singulares are not all found in the Scriptures But what are these Truths Are they Truths concerning salvation if so I deny what he saith and shall waite his proofs in the Next Thesis where he promiseth to shew this Secondly because saith he the Arguments adduced do also prove that he proposeth truths to us Objectively But suppose that several of the Scriptures by him formerly adduced should conclude this as to the Apostles and some others yea and more viz. That they should be filled with the Spirit and Immediatly and Extraordinariâ—y Inspired and acted to pen Scripture and infallibly to hold forth Gospel Truths to set downe immutable Gospel Rules to establish Gospel Ordinances and the like which also was so will he think that the promises in this extent belong to every individual Beleever so that each of them by vertue of these promises are Infallible Dictators writters of Scripture and the like let him assay the proof of this and we shall consider what he sayeth But further though I should grant what he here sayeth
perceiving the truth of the most clear Mathematick demonstrations can he do the like as to his sensations 35. The parting argument which he seteth down in the last paragraph is sufficient so he thinketh to end the whole debate Thus he frameth it That unto which all Professors of Christianity of whatsoever kinde do at last recurre and because of which all other grounds are commended and accounted worthy to be beleeved must of necessity be the only most certane and immovable ground of all Christian faith But the Inward Immediat objective revelation of the Spirit is that Therefore c. Now not to carpe at the eccentrickness of this conclusion for many such things must be passed over This confirmation of the Minor as to Protestants with whom he very charitablie joyneth Socinians whom I cannot account Christians notwihstanding of all the agreement betwixt him and them destroyeth the whole Argument and rendereth it Useless as to his purpose and so concludeth only his folly and ignorance If we enquire say he at them why they take the Scripture for a Rule they answere Because in them is declared the will of God which was revealed Immediatly and objectively by the Spirit unto holy men Can any man of common sense inferre hence that Protestants are for the Uncertanty of all Objective and Immediat Revelation even of that which holy men of God had when acted by the Infallible Spirit to penne Scripture as he insinuateth in the following words or can any man of common judgment see what this concession and necessary foundation of Protestants can make for the falsly pretended Immediat and Objective Revelations which Quakers boast off Nay doth not Protestants their owneing of this solide and immovable foundation sufficiently warrand their rejecting of his Delusions yea and necessitate them thereunto if they would be true to their principles 36. As for his monitory conclusion in the end of his vindication of this his Second Thesis wherein he giveth us a full foretaste of his Pelagianisme because we will have occasion sufficient to speak to this matter afterward we need only tell the Reader what he saith here His discourse in short is this If any man will assent to what he hath said of Divine Revelations though at present he be a stranger to them himself yet he must know that this is the common Privilege of all Christians and at length shall come to know this secret light enlighting his heart c. and when by relinquishing of sin this divine Voice in the heart shall become more known then shall he feel that as the Old Naturall Man is put off the New Man and spiritual birth shall arise and this new birth having Spiritual senses can discerne the things of the Spirit and understand the Mysteries of the kingdom of God And therefore let every man attend to this Spirit in the Little Revelation of that pure light which at first revealeth things more notoure and afterward as he is fitted he shall receive more and more and be in case at length by quick Experience to refute them who shall enquire what way he knoweth that he is led by the Spirit That is in short If one will firmly beleeve that Natures dimme Light is the Spirit of God and the Holy Ghost in him and in the faith of this give up himself to the Teachings thereof and thereby shun outward acts of sin and put on a forme of Godliness and more and more give up himself to this Delusion he shall at length arive at this Perfection that he may burne the Bible and with confidence assert that he is acted by the Holy Ghost let Scriptures and Common Sense say to the contrary what they will What an extract of Pelagianisme Enthusiasme and dreadful Delusion is here every knowing person may see CHAP. IV. Of the Scriptures 1. HIs third Thesis which I finde in some things altered and more clearly expressed in the second edition set down in the Apology than was in the single sheet containing his judgment of the Scriptures cometh now to be examined The Scriptures being owned by us as a sure Rule whereby we should try the Spirits and they giving such clear and manifest Testimony against the Delusions and bold Assertions of the Quakers and affording us full and sufficient Ground whereupon to reject their Doctrine and to look upon them as Impostors it is little wonder that we heare them speak so basely of these Scriptures of Truth as we do Mr Stalham in his Reviler rebuked Pag. 1. tels us that a Quaker denied to his face the Scriptures to be the word of truth or at least not to all not to wicked men and unbelievers no not condemningly He tels us also Pag. 4. that some said to him That the Scripture is not the word of truth but the witness of Gods power as if that could be the true witness of Gods Power which were not true nor the word of truth He tels us also Pag. 18. sect 2. that Francis Howgil said The Scripture is other mens words that spoke them freely and Pag. 20. that Richard Farnworth called them in a way of disparagment a printed bible So Pag. 23. sect 3. that Iohn Lawson said we had nothing to try men by but the letter the Bible or written word which is natural and carnal So Pag. 244. he tels us that some of them in a book called a paper sent into the world Pag 2. have these words They are such teachers as tell people that Matthew Mark Luk and John is the Gospel which are but the letter we therefore do dâ—ny them And Pag. 250. he citeth these words out of Tho. Lawsons book called an untaught teacher Pag. 2. To say that the word of truth is called the Scripture or that the Scripture is called the word of truth that is a lie If this man do not approve of these and the like Expressions of those called Quakers he is concerned to give testimony against them and that directly that the world may bear witness of his honesty But we know what account the Old N. England Libertines David George and the Familists with whom this man and the rest agree too well made of the Scripturs 2. It is commonly affirmed by the Quakers that the Scriptures are not the word of God or ought not to be so called So Fox and Hubberthorn cited by Mr Hicks in his first dialogue Pag. 17. where he tels us also that Nailor in his Answere to the jewes P. 22. said That it is the devil that contends for the Scriptures to be the word of God And that this is their common Assertion and that mainly upon this ground that Christ is called the word of God D. Owen also witnesseth this in his Exercit Apol. Pro. S. Scriptâ—r Adv Fanaticos Exerc. 1. Sect. 3. which is no new thing for Phanaticks to alledge for I finde that it was one of Swenckfeldius's heterodoxies de Sacris Libris P. 27 28. and that upon the same
hence the Perswasion or Conviction of this truth may be greater in some as more freed from Prejudices Doubts and Exceptions than in Others in whom it may be weaker through some admixture The impression also may be in some deeper than in others 16. If any enquire wherein this differeth from the Opinion of the Quakers I ans In those particulars 1 This which we speak of is not the Spirits saying by any new Revelation Voice or Whisper or Enthusiastick inspiration that this and not that Book is the Word of God The Quakers speak thus 2 By their way the testimony of the Spirit is an Argumentative Medium or an Inartificial Argument adduced to prove this conclusion to themselves that this or that Book is the Word of God so that they must first Perceive and Feel that the Spirit saith or witnesseth this book to be the Word of God and then they inferre that therefore it is to be received as the Word of God But we make no such use of the Spirits Testimony but Assert that He so illuminateth the Minde to see the characters of divinity as withall to work the Assent or Perswasion and that so as the Faith or Perswasion shall be felt oftentimes before the man reflect upon the Operation of the Spirit 3 The testimony we speak of is that Operation of the Spirit whereby the characters of divine Majesty and Authority which are natively inprinted in and do necessarily attend the Sayings of God are Discovered Received and Acquiesced in But the testimony which they speak of is distinct from and hath no connexion with the Objective evidence which is in the Scriptures themselves 4 The Quakers Revelation is purely Objective and New and Immediat declaring a new Truth The work of the Spirit which we speake of as it cleareth up the Objective Evidence which is in the Scriptures by removing Grounds of Mistake and Prejudice and the like so it worketh by these Evidences a Subjective Conviction in the soul and a Perswasion of the truth which only the man did not see before 5 By their Revelation a person getteth no new discovery of the characters of Divinity which the Scriptures carry along with them unless it may be by accident but the Perswasion which we speak of is rationally deduced from and founded upon these Marks and Evidences which the soul is now made to see clearly through the Operation of the Spirit 6 By our way the Scriptures do not receive their Truth and Authority neither in themselves nor as to us from this work of the Spirit as they do by the way of the Quakers for whether this Operation of the Spirit whereof we speak be or not the Scriptures are what they are the very Word of God as the sun is a shineing sun and light is light whether the blinde see it or not The word of the Lord is cloathed with Divine Light Majesty and Authority whether we see it or not Obligeth us though as yet wanting this perswasion and remaining blinde or blinded with prejudice to Imbrace and Receive the same as the Word of God and to yeeld all due Faith and Obedience thereunto as to the Word Law of the great God Lawgiver it is true without this work of the Spirit we cannot attaine to that heart-quieting Perswasion and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture yet there is an infallible Truth divine Authority that inseparably attendeth whatsoever is spoken by God delivered as Assertions Lawes whether we see it and beleeve it or not And our blindness though it prejudge us of the rich advantage of Embraceing the Scriptures as the very Word of God yet it Endammageth not in the least the word of God it self But by the way of the Quakers the Scriptures have no Light nor Authority in themselves or to us until this Second Testimony come And thus it is supposed that either the Scriptures have no Characters of Light Power Life and Majesty divine in themselves or that whatever they may have of this kinde it is of no force to Oblige us to Faith and Obedience which were a contradiction till we receive this adventious and second Testimony and so all who want this are under no Obligation to receive the Bible by Faith and Obedience more then the Turks Alcoran which sure must be a very wilde and uncouth Position Let the Reader consult that satisfying Piece of the learned D. Own of the Divine Original c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed 1â— Now this being the very nature and native result of the judgment of the Quakers who sâ—eth not how absurd it is and who can be ignorant of the dreadful Consequences thereof which are so obvious For if their Opinion hold Then 1 there was no Ground for that Challenge Hos. 8 12. I have written to him the great things of my Law but they were counted as a strange thing 2 Then the jewes wanting this testimony could not be blamed for saying Ier. 43 2 Thou speakest falsly the Lord our God hath not sent thee to say go not unto Egypt to sojourn there 3 This might have been alleiged for an excuse of the Unbeleef that Christ himself did meet with for the Jewes might have said we have not as yet the testimony of the Spirit perswading us that Christs sayings and sermons are truely divine or the very sayings and testimony of God and till we have this we are not bound to beleeve 4 This would annul all that Authority and Truth that is in the Revelation of Iesus Christ which God gave untâ— Him to show unto His Servants and sent and signified by his Angel unto Iohn who bare record of the word of God and of the testimony of Iesus Christ. Revel 1 2. So 5 it maketh null that saying Revel 1 3. Blessed is he that readeth and they that heare the words of this prophecy and keep those sayings which are written therein 6 It confronteth all these places following Deut. 11 18 19. and 18 19. Ier. 29 19. and 35.15 Psal. 50 17. Prov. 4 20. and 7 â— Ier. 6 19. and 1â— 10. and 13 10. Ezech. 3 4.10 with multitudes moe which might be cited 7 By this meanes the people of God of old were no more Obliged to receive the Word of God delivered by true Prophets than the lies and dreams of the false Prophets who were Prophets of the deceits of their owne hearts and there was no difference to be put betwixt the chaff and the wheat until this second Revelation came See Ier. 23 21-32 In a word 8 This rendereth the whole Scriptures of the Old and New Test. void and useless as we shall manifest more when we come to consider what he saith to the contrary 18. What he speaketh of the difference among the Ancients and doubtings concerning some Books of Scripture which are now received can prove nothing but that through Prejudice
false Grounds and Mistakes they were â—ot in case to see and observe these characters of divinity which others and possibly themselves afterward were helped to see Did ever any pretend the want of new Immediat Revelations as the Ground yea and sole Ground and Reason why they did not receive these books as Canonick or did ever any plead this as the Ground sole ground of their receiving of them as canonick whether among the Ancients or Moderne excepting Quakers the like Phanaticks 19. In his Apolo Pag. 38. he spendeth many words about his Conclusion which he gave us in fewer words in the end of his Thesis thus and seing said he we do receive and beleeve the Scriptures because they did proceed from the Spirit Therefore is the Spirit more originally and principally the Rule and to make all strong he addeth that philosophical axiome propter quod unumquodque est tale illud ipsum est magis tale and also in summing up what he had in the former part of his Thesis and we have already examined to wit touching the Spirits being the Principal Original of all Truth and Knowledge to which conclusion he saith he annexed that axiome which is not true But passing this and what hath been answered already let us see what truth is here and first I Observe That he manifestly confoundeth the prime and principal leader with the principal and original Rule Here he saith that the Spirit is the Principal and Original Rule elsewhere in his Thesis as we shall hear he inferreth and that out of Scripture that the Spirit is the prime and principal leader thus maketh the Principal Cause and the Rule all one He reasoneth like one that would prove that the winde was both the Principal mover of the Shipe and also the Compasse by which the skipper was to steer his course or like one that would prove that the Master was the principal leader of the hand of the writting Scholar then would prove that he were the principal copie too after the example of which the Scholar was to write which he was to eye while drawing framing of the letters Who seeth not what a vast difference is here Supposeth he that there is no difference here can he be so blinde as not to see it What I pray can be expected of such as found their fabrick upon such a ground of confusion but a Babel 20. Moreover if we consider the scope he driveth at we will finde yet more and more intolerable Confusion for his maine purpose is to Evince that the Revelations and inspirations which he and the rest of the Quakers pretend unto or that light within of which we will heare him afterwards talking is to be preferred as the more Primary and Principal Rule unto the Scriptures which at most are but a Secondary Subordinat and Inadequate Rule to him as we have heard Now if he think to prove this by what he here saith it is obvious and palpable that he maketh the Spirit from whom the Scriptures did proceed to be all one with the Revelations which they pretend unto or with the Light with in which he and they so much magnifie and cry up Otherwise all that he here saith is to no purpose and he but reasoneth from the club to the corner as we say Is that Light within or are the Revelations the increated Spirit Then we may judge what thoughts he must have of the Spirit and doubt whether he can look upon the Spirit as the true and living God or clear himself of wicked Socinianisme when he thus maketh him the same with a creature as the Revelation or the Light within must needs be Or will he say that the Light within him is really and indeed the increated Spirit this must be blasphemy with a witness and they must be looked upon as notorious Blasphemers and idolaters and this must be heard with horrour and needeth no other Confutation 21. He would do well to show us how we shall understand the Spirits being a Rule unto us Can we imagine that he is a Rule to us any other way than by Revealing his Will giving us Lawes proposeing Rules all Obligeing us to Faith and Obedience and is not the Rule proposed and laid downe to us by the Spirit Inspireing Instruments to write it our Principal and Original Rule was not the Law given out by Gods owne voice on mount Sinai a Principal and original Rule unto the jewes How or what way is God or can he be a Rule unto people of Faith and Manners but by declareing His Minde in making or proposeing by vive Voice or by Inward Inspirations Revelations or by Dreames Visions and the like or by Writting Lawes Ordinances Rules and Statutes whereby rational creatures are to regulate both their faith and practice How was He a Rule to Adam but by proposeing to him a Rule objectively in the Creation in his relation to his Maker and to the other creatures c. and by imprinting this Law and Rule into his minde and writting it in his heart or by giving him a Law by vive voice saying Thou shalt not eat of the tree of knowledge of good and evil How was he a Rule to Abraham when He commanded him to sacrifice his son was it not by enjoyning him by an express Command If he knoweth any other way how the Spirit is to be looked upon as a Principal and Original Rule he would do will to acquant us with it And if no other way be conceiveable we see the Impertinency of his Argueing as if one should say The Statutes and Lawes of a Land are to be Obeyed by the Subjects because they proceed from the Supream Legislator Therefore the Supreme Legislator himself is more their Rule and Law for propter quod unumquodque est tale illud ipsum est magis tale Is not this nobly argued and is not our Quakers Philosophy very quick and yet a person that never learned logick can smile at this and tell him that the Supream Legislator neither is nor can be any other way a Rule to Subjects but by making Lawes and these Lawes are a principal Rule to them as his Subjects 22. It might be noted that by his latine Igitur etiam Spiritus magis originaliter c. the Scriptures are acknowledged to be also Originally and Principally a Rule only the Spirit is more Originally and more Principally the Rule But to wave the darkness or ambiguity of this expression we shall accept what he here seemeth to grant viz. That the Scripture is an Original and Principal Rule And hence inferre Therefore it is to be preferred to all Inferiour Revelations and Inspirations which he and others pretend unto But if by the Spirit here he meaneth these Revelations and Inward Inspirations and therefore he accounteth these the more Original and Principal Rule and not the Scriptures he must give us some reason why he judgeth the Revelations which he hath or
to the excluding of Christ and that in the New Test. there is a clearer Manifestation of Christ as the End of the Law and as Life than was under the Law and we know that Christ by his Spirit writteth his Law in the hearts of his children by giving them a Spiritual Principle of Obedience and this he did also to his owne under the Law and all this without annulling the Letter of the Law as a Rule as we have showne elsewhere abundantly against the Antinomians 6. will he say that all the Scripture is written in tables of stone and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye But saith he Gracâ— and not the external law is Christians Rule Rom. 6 14. And yet the External Law taught him this otherwise he citeth this passage with an evil conscience but Grace there is not taken for a Rule but for that Spiritual Assistence whereby we are enabled to withstand Corruption and so to be more conformed Outwardly and Inwardly unto the Law and for the Gospel dispensation wherein grace is promised and secured in and through the Mediator to help in time of need to more Conformity unto the revealed will of God But by what authority can he take Grace here and Act. 20 32. for Immediat Revelations The grace of Christ and the power of his Spirit in regard of that Efficacy it hath to Restraine from sin and to Constraine sweetly unto duty is assimulated unto a Law the native End and Designe whereof is this Rom 8 2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death So that this man knoweth not what he saith when he would reason thus against the Scriptures as our Rule for the Apostle in that same Epistle Chap. 13.9 urgeth the very decalogue as a binding Law and in several other places of the same Epistle citeth passages out of the old Test. not only to Confirme his Doctrine but to Enforce Duty yea he expresly tels us that the very Scriptures of the Old Test. are of this use unto us Chap. 15 4. 25. Before we proceed and examine what he saith against the Perfection of the Scriptures in the following Pages we would first vindicate some Grounds of our owneing of it as our Rule which he mentioneth afterward and also in the first place clear it to be so from other Grounds which he taketh no notice of And in all this we have this Advantage that he hath already granted the Scriptures to be of divine Inspiration and of Immediat Revelation and to be the Scriptures of Truth and so without manifest Retracting of what he hath said and Contradicting of what he hath granted he cannot but assent to all which these Scriptures of truth say as truth and as unquestionable truth wherefore if they shall give testimony to their being our Rule above any thing that men may fancie as a Rule the testimony must be true and we must without further debate Acquiesce therein and while he doth dispute to the contrary he calleth in question their Truth and in effect controleth their Truth and Authority Let us see then what they say of themselves as to this That parable which Christ adduceth Luk. 16. speaketh faire for what we say for who would not think that one riseing from the dead should be hearkened to and beleeved above all who would doubt of the divine authority of his Message especially when calling for Repentance who could think that such an One so comeing and that with such a message were not to be received as cloathed with divine authority And yet we see by Abraham's answere in the parable that Moses and the Prophets are to be preferred so that if the testimony of Moses and the Prophets that is of the writings of Moses and the Prophets could not to bâ— Beleeved such a testimony with a miracle would be Ineffectual Shall we then think that this word preferable to such a testimony as every one would think were unquestionable should not be rested upon as our Supream Rule will any think it reasonable that we leave this and betake ourselves to private Inspirations and Revelations as a Superiour more Sure and Full Rule and Declaration of the Minde of God concerning Faith and Manners when all men must see that they come far short in point of Light and Certainty unto the testimony of One risen from the dead beside that we know not by any infallible toaken out of what airth they come Sure this should be Madness and Folly 26. Further when the Apostle is pressing Timothy 2 Tim. 3 16 c. to stedfastness in the truth and to a progress and continuance in the work of the Gospel he assureth him that the Scriptuâ—es which he had been acquanted with from his child hood and was the sure ground and rule of his doctrine would beare him thorow without mentioning any superiour yea or collateral Rule as requisite in this case saying they were able to make wise unto Salvation and to make the man of God perfect and further as a confirmation hereof he tels him that the whole Scripture was of divine Inspiration superiour to which as a Rule nothing is imaginable unless we blasphemously imagine some thing above God or some manner of Revelation of God's minde superiour and preferable unto that which is by his Immediat Speaking and Inspiration As also he tels him that the Scriptures are able to make the man of God perfect throughly fournished unto all good works and so he denyeth the Use and Necessity of the auxiliary supply of any other whether collateral or superiour Rule Sure had the Spirit been in his judgment a Superiour and more adequate Rule he had never attributed all this unto the Scriptures and that without all exeption of one thing or other So that place of Peter 2 Pet. 1 18 19 20 21. evinceth the matter beyond a contradiction for what can be more ceâ—taine as to its divine Authority than a voice from heaven and that from the excellent glory Dar this man his fellow-confidents Averre that their private Revelations whether Dreames Visions or Inspirations are to be preferred to such a Voice from heaven from the Excellent glory saying This is my beloved Son which Peter Iames and Iohn did hear If modesty will not suffer them to be so bold let them then forbeare to preferre their Fancies in point of Rule unto the Scriptures When Peter saith we have a more sure word of Prophecie a light that shineth in a dark place and what was this word of Prophecy even that which holy men of God spoke as they were moved by the Holy Ghost shall we not then look upon that as our supreame Rule which God hâ—th given out with more evidence as to us than a very Voice from heaven and a Voice which had full Certainty in its selfe And shall we be so sottish as to preferre to
this that which at best is but of private interpretation that is an Issue of mens Fancies private Conceits and Enthusiasmes if not Satanical Illapses and Delusions This is also plaine from 1 Cor. 4 6. above what is written which implyeth that what is written is sufficient and full as also from Act. 20 27 35 comp with Act. 26 22 23. 27. These and what formerly hath been mentioned to this end and purpose this man thinketh good to overlook as if he had never heard of them We shall now try what he saith to others and First that plaine Testimony Esa. 8 20. to the Law and to the testimony if they speak not according to this word it is because there is no light in them Whence we see that whoever they be that come to us pretending a divine Commission we must try what they say by this word which is called the Law and the Testimony and if they speak not according to it let their pretensions be never so high they are to be rejected as dark and as coming from darkness So that the Law and the Testimony is the Supreme Râ—le To this he saith we have not proven that by the Law and Testimony is meaned the Scriptures As if any that ever read the Bible could be ignorant what is all along meaned by these words But granting this he hath another reserve viz. That the Law was in a more special manner given to the jewes and more principally than to us And hence forsooth he will retort the Argument against us thus Seing they who were under the Old Covenant were to try all by the outward Law we who are under the new Covenant are to try all by the word of faith which is within us And thus the man rants in his reaving contradicting what was the great pillar of his discourse upon the preceeding Thesis and making differences without ground as we lately manifested and with all destroying by his owne expressions what he mainly intendeth For the Word of Faith that he speaketh of is distinct from Immediat Revelations and these words which he eyeth cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then Hereby also he proveth more than he ought for if this Argument hold the Scriptures shall not be so much as a Lesse Principal and Subordinat Rule which yet he granted it to be or he must say the case is so altered under the New Testament that what was a Principal Rule then is now only subordinat but whence will this be Evinced And will it not hence appear probable that what is now Principal to us was Less Principal to them that is the Immemediat Testimony of the Spirit Let the man rid his feet here if he can as for the 70 Version we have nothing to do with it if he will lay any weight upon such a corrupt Version he should not challenge other versions that agree better with the Original But I wonder how the Man can think that that Version which saith the law was given for an help shoulâ— confirme his Opinion which is that the Law was given them as a Principal Rule even above the Spirits Revelations 27. Another argument to prove the Scriptures our supream Rule is usually taken from Christs saying to the Jewes Ioh. 5 39 search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me Where Câ—râ—st referreth them to the Scriptures that word of God which should have been abideing in them verse 38. as to a Rule whereby he was content that his doctrine should be tryed and judged and if even Christs Doctrines should be tryed by the Scriptures who will think it unreasonable that private Enthusiasmes should be so tryed and who can then deny this privilege of the Scripture to be our Rule what saith he to this passage He imagineth that Christ reproveth them for having too great a veneration for the Scriptures Quite contrare to vers 38 46 47. and to the very word of command search the Scriptures and to his owne Concession granting that it was their Principal Rule It is laid to their charge that they would not come to Christ and one Reason of their Unbeleefe is given viz. that they did not search the Scriptures which did testifie of Him that notwithstanding they professed acknowledged that the Scriptures pointed out the way to eternal life But againe he tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search is by some taken to be in the Indicative mode and not in the Imperative Which forgery of Papists the cohesion and scope of the words doth abunâ—antly redargue and Tolet and Maldonat both confesse that Chrysostome Theoph. August and all weighty Authors except Cyril understand it imperatively To â—â—is passage of Christs here we might adde others where he confirmeth his doctrine by the Scriptures elsewhere cited and the following verses where he tels them that Moses by his writings should accuse them that their not beleeving of Moses's writings was a cause why they did not beleeve Christs words verse 45 46 47. we might adde also Paul and other Apostles proving their doctrine from the Scriptures and Paul's affirming that he spoke nothing but what Moses the Prophets said But these and the like have been cited already let us take notice but of what the Apostle Iames speaketh concerning this He accounts the Word of Truth that by which we are begotten Chap. 1 18. and Would have us doers of it and not hearers only otherwise we shall but deceive our selves vers 2â— 23. and then vers 25. calleth it the Perfect Law of liberty wherein we continueing and being not forgetful hearers but doers of the work we shall be blessed in our deed So Chap. 2 8. He calleth it the Royal law according to the Scriptures which say we should Love our Nieghbour as our selves and if we do otherwise we commit sin and are convinced of the Law as transgressours and vers 10 11. he sheweth us that by the Law he meaneth the decalogue See also Chap. 4 11 12 28. Another passage of Scripture confirming our point is Act. 17 11. where it is spoken to the commendation of the Beroans that they searched the Scriptures to see if Pauls doctrine did accord therewith which clearly expressed the Scriptures to be that Rule by which even the sayings of such as pretend Immediat Revelations ought to bâ— tryed though he thinketh that hence it will not follow that they are our Only and Supream Rule But he thinketh best to chant over againe his old Song viz. That these were Jewes to whom the Law and the Prophets were a Rule in a more special manner The uselesness of which Evasion hath been showne And further he must grant that these Christians were under the New Testament or Covenant and so cannot say that it is the Priviledge of Christians under the New Testament to be from under
freely given to us of God 1 Cor. 2 12. I assert that He is the earnest in our hearts 2 Cor. 1 22. and that beleevers are sealed with the holy Spirit of promise Ephes. 1 13. and that by him they aâ—e sealed unto the day of Redemption Ephes. 4 30. But all this is his peculiar work and by no shew of reason can or should be expected of a Rule as any man of ordinary judgment may see 34. But § 4. Pag. 43. He tels us that neither deaf persons nor idiots nor Infants can make use of it as a Rule and yet some of these may be saved That some of these may be saved and are I shall be loath to deny but what will this say for the Imperfection of the Scriptures Did not Paul know so much when he spok of their Perfection Or did not the Spirit of the Lord know this when he inspired David to say Psal. 19 that the Law of the Lord was perfect What I pray will his Revelations helpe the matter as to Infants and Idiots Are they capable of such Were there none such among the Jewes And yet he granted that the Law was a Primary Rule to them and consequently Perfect for he deducâ—th its not being a Principal Rule from its being Imperfect and therefore when and where so ever it was a Principal Rule then and there it was also a Perfect Rule Thus the man in stricking at us woundeth himself But what in case any of these persons kill a man what would the Law of the land do unto them would it punish them I think the Law of the Lord should warrand them if they did right And shall the Law of a Land reach persons that cannot make use of it and God's Law not What use can Children or Mad men or Idiots make of the Light within As for deaf persons they have Natures light and that is part of God's Law and if they have eyes they can see many things that may instruct them though they cannot read the Bible which was never penned for their immediat use nor yet for the use of Infants and Idiots But the saying that God can and when he will doth supply the want of Scripture as of other of his Appointments Ordinances in these extraordinary cases can be no impeachment either of the Usefulness or Perfection of the Scriptures Our Quakers will account their books and exhortations useful if not necessary and yet he shall hardly perswade me that deafe Persons or infants or idiots can make any good use of them 35. To the same end he mentioneth next such as cannot read And can he demonstrate that there were none such among the Iewes and can he tell me what this derogateth from the Perfection of the Lawes of a Land and I pray him tell me if he thinks that such as cannot read and yet live where the Scriptures are or within the Church can violat any of the precepts contained in the Scriptures or not If they can shall be punished of God therefore did not the Scriptures oblige them will their not being learned and able to read prove a sufficient plea for them in the day of accounts If not then the Scriptures remaine a Rule to them and if it remaine a Rule it must remaine a Perfect Rule for all that this argument concludeth which if it conclude any thing will conclude that the Scriptures are no Rule at all to such And as for the disadvantage such are at in the knowledge of the Rule they must blame themselves the Scriptures cannot bear the blame that they will not learne to read them no more than it can bear the blame of such as can read them and will not 36. After this he â—aketh together a number of things Such as peoples Ignorance of the Original Languages Errours in Translations whereof our owne is not in his judgment free Various Readings in the Originals difference among Learned men about the Points in the hebrew and about the Original authenticque of the Old Test. Some pleading for the â—o others for the Hebrew and he might have added the Papists pleading for the Vulgar latine Version for both old and New Testament All which can plead nothing against the Rule of the Scriptures as every one may see only â—t can be hence inferred that we are at some disadvantages in understanding some things in the Scripture and by this he rather disputes against the Providence of God and his Goodness that did not prevent these evils than against the Canon it self for he cannot deny thâ—t the Canon was once written by men inspired of God in one language or other nor will he say â—s we shall hear shortly that what was so written was written only for the good of these Persons or Churches to whom they were especially directed Beside that these Exceptions have been sufficiently removed by Learned Men particularly and that shortly and plainly by the learned D. Owen in his book above cited Himself calleth them the Scriptures of truth and § 2. Pag 38. he both wondereth and praiseth God that they are by the good providence of God keeped so pure and uncorrupt Yea Pag. 47. § 6. he confesseth thâ—t what errors are creept-in through the injury of the times are but small especially in substantial matters So that notwithstanding of all which he hath said the Scriptures are able to make us wise unto salvation and what neeâ—s more what would he hence inferre 37. Towards the end of Pag. 44. he tels us what he would hence conclude viz That Christ who promised to be with his own and to lead them in all truth c. would never leave them to be led by a Rule obvious to so many doubts And yet we see he hath done so for we know no other Rule whâ—ch Christ haâ—h given whereby to point our unto us the Way and Counsel of God But he addeth tâ—at Christ hath therefore given his Spirit for the Principal and chief Leader And I say the same and account it a saying worthy of all acceptance The Spirit is the Principal Chiefe Only Efficient Leader Giving and implanting a new principle of life and grace in the soul Reforming Regenerating the whole man as to his Understanding Will and Affections Sending and conveying new Influences of Life Light Strength and Comfort whereby the Ignorant and blinde are made to see the way wherein they ought to walk the fainting and weary get new power and increase of Strengh so as they run and are not weary and walk and are not faint the Sick and swooning christian is made to revive and become strong in the Lord and in the power of his might the Dejected and sorrowfull Mourner is made to sing in the wayes of the Lord through the Consolations of the H. Ghost but all this is consisting with no way derogatory to the Vse Necessity Fulness Compleetness of the Scriptures as our Rule Law Here lyeth the ground of this mans
terminus without all respect to sin because by it persons are appointed to punishment for their sins and whatever God doth in time execute He râ—solved and determined from eternity to do the same in the self same manner As for the Execution of this decree in time in reference to the denying or not giving of Faith Repentance Regeneration or Gâ—ace to recover out of the state of sin we say this act is Absolute as hâ—s giving of Grace and Regeneration upon the one hand is free as the Scripture richly declareth so thâ— withhoâ—ding of this Mercy Grace is an act of his Absolute Soveraignity and Free Will who hath mercy on whom he will and hardeneth whom he will As concerning the act of inflicting spiritual Iudgments the forerunners of hell this being an act of Iustice is not without respect to sin its procureing cause as the Scriptures lately cited evidence The same we say of adjudging impenitent and wicked persons unto hell for this is an act of justice conforme to the established Law of God 10. Though what we have said might suffice upon our part for clearing of the truth which we owne yet because this Quaker rageth so much against Absolute Reprobation by which he doth not meane the actual Execution of this act but the Act it self we shall in short propose somethings which will serve for confirmation of what we say And 1. There is a certane Analogy betwixt the decree of Election the decree of Reprobation so that the one giveth light unto the other the one cannot be conceived without the other for where there is an Election of some there must be a Rejection of others so the one is opposite to the other from this it is manifest that if Election be Free Absolute so must Reprobation be for the objects of both are supposed to be in the same state condition equally represented in the minde of God or considered when the act passeth upon them none deserving Election more than the rest nor none more meriting Reprobation than the rest If then Election be not upon the account of any good foreseen in the elected more than in others whether it be Faith or Obedience or Perseverance in both to the end or whatever else can be imagined as all our Divines have showne writing against the Arminians it is manifest cleare that Reprobation cannot be upon the account of the Foresight of the contrary Sin foreseen or considered in Iudas could not be a cause moving God to Reprobat him more than Peter because the same was to be seen in Peter And the Apostle cleareth confirmeth this when he saith Rom. 9 11 12 13. for the children being not yet born neither having done any good or evil it was said unto her the Elder shall serve the Younger as it is written Iacob have I loved but Esau have I hated Which place 2. Doth further confirme what we say for here is a Discrimination made one Loved the other Hated that is one Elected the other Reprobated Rejected without any consideration had of good in the one or evil in the other as a procureing cause of these Acts of Gods will for both Iacob Esau are considered as being in a like condition yet unborn neither having done either good or evil 3. The supream wheel moving all is here said to be that the purpose of God according to election might stand not of works but of him that calleth so there can be no procureing cause of this in man The one was preferred to the other that the purpose of God according to Election might stand the other consequently was made to serve that the purpose of God according to Reprobation might stand 4. Works both good evil are here in plaine termes excluded not of works there are no works excepted if Election be without foreseen works Reprobation must be so also or we must say that the Apostle argueth not acuratly that the Spirit of the Lord in the Apostle doth not cleare explaine the point 5 Vers. 17. from the instance of Pharaoh of whom it is said that God even for this same purpose had raised him up that He might shâ—w his power in him c. the Apostle inferreth that God hardneth whom he will as well as from the instance of Iacob preferred to his brother Esau he inferred vers 15. 18. that he hath mercy on whom he will have mercy and that he hath compassion on whom he will have compassion 6. The Objection which the Apostle preoccupieth Vers. 19. Thou wilt say then why doth he yet find fault for who hath resisted his will doth manifestly speak the truth we plead for for if Election Reprobation were not absolute but upon foreseen works what place could this Objection have Why would the Apostle speak to an Objection that were no way pertinent Should there be any colour for any to propose this scruple if the good evil works of man were the ground of all 7. The Apostles reply confirmeth this when he sayeth Nay but O man who art thou that repliest or dispurest or it may be rendered responsats or carps against God Importing that it is high arrogance in the Clay creature to call Jehovah to its barre to judge or quarrel with or disput against God whatever he do according to the purpose of his own will But what ground were there for such a Pride-laying Man-humbling Mouth-stopping Creature-abaseing felling answere if all this matter did run upon the wheels of justice or had its rise from man or were ultimatly founded upon something in him 8. The answere added putteth the matter beyond all further dispute Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour Where we see That man is but as a lump of clay in the hands of the great Potter as there is nothing in one part of the same lump of clay calling inviteing or moving the potter to make of it a vessel unto honour or a vessel unto dishonour so is there nothing in man calling or moving God to make this man a vessel unto honour the other a vessel unto dishonour And next we see That all is ultimatly resolved into the pleasure of God as the Potters mere pleasure is the cause of the discrimination of vessels which he frameth out of the same lump 9. These words vers 22. further confirme our point for saith the Apostle what if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted or made up for destruction c. Importing that it is so and that man hath nothing to say against it So we see That as the vessels of mercy are afore prepared unto glory so the vessels of wrath are afore prepared and
therefore I shall say againe O man who art thou that repliest against God c. Art thou also offended that God hath given thee an immortal soul and made thee a man out of the same lump of clay out of which he made the beast Why art thou then angry that God out of the same lump maketh one a vessel of honour and another a vessel of wrath fitted to destruction But next will he say that all men naturally can Beleeve and Repent and fulfill the conditions upon which salvation is offered Yes this he must say or he saith nothing against us here and then he must be as much a Pelagian as ever Pelagius was himself Then Faith is not the gift of God but of ourselves contrare to Ephes. 2. v. 9. and other Scriptures above cited Then Faith is not the faith of God's elect contrare to Tit. 1 1. Then a natural man and he that is in the flesh can please God contrare to Rom. 8 8. Then the natural man can receive the things of the Spirit of God contrare to 1 Cor. 2 14 Then he contradicteth all his owne doctrine formerly examined Chap. v. Then we need not pray for faith and Repentance or a Circumcised heart or Regeneration or a New heart or an heart of flesh nor give God thanks for any of these things because they are all in our owne power and then the Beleever maketh himself to differ contrare to 1 Cor. 4 7. What a contradiction this is to the whole Gospel and to the whole tenor thereof no man that hath once read it can be ignorant We thank him this once for this plaine and ingenuous insinuation This may help us to understand him better in what is following But if he say that they can do what is required by the help of the grace of God He knoweth that we say so but his Aggravations here have a far other tendency for his instance of the beasts of Pharaohs carriage were else utterly impertinent Nay what meaneth the man to compare the matter unto Pharaoh's withdrawing of straw yea and make it worse Say we that God taketh away that Grace to beleeve and Repent that wicked men would as faine have as the Israelites would have had straw or that Reprobation maketh men unbeleevers against their will and taketh away the Power and Grace to beleeve which they had It is little wonder that this man who dar thus open his mouth against heaven spew out lies and calumnies against us We must beare it knowing that he will come to Judgment and that our Doctrine is consonant to that Rev. 22 17. and whosoever will let him take of the waters of life freely and to that Ioh. 6 37. and him that cometh to me I will in no wayes cast out 25. He proceedeth in his calumnies and saith P. 69. That by our doctrine we place Mankinde in the same state that the Poets feigned Tantalus to be in who being thirsty was placed in water to his chinne so that he could not drink And why because we say that the works of creation and providence among heathens are not to bring them to salvation but only to convince them of sin so serve for their condemnation Answ. 1. But what hath this to do with Reprobation The man in his rage runneth himself blinde that he knoweth not what he saith 2 Do Heathens make up all mankinde 3. Are the Heathen as desirous of Salvation and of the Crown of Glory of which they never once heard and of the Grace of Faith in Christ of whom they never heard a report as Tantalus was of drinking the water that did run by his lip as the verse might have minded him Tantalusà labris sitiens fugientia captat pocula If not is the man so transported with passion that he seeth not his palpable impertinency 4. we see then that according to his Opinion the works of Creation and Providence are as effectual meanes to save the Heathen as the Gospel is to save such as hear it and by these may Heathens come as soon to glory as such as live under the Gospel by it why then came Christ into the world Was it that the works of Creation and Providence might become preachers of the Gospel and of Salvation but we will possibly hear more of this afterward He addeth that we say the preaching of the Gospel the use of sacraments prayers c. suffice to condemne Reprobats that live within the visible church and that they are all ineffectual unto them by reason of a secret impotency which they had from their infancy c. Ans. 1. Here still more Pelagianisme for he would say that all within the visible Church are borne able to beleeve the Gospel and do duties required therein 2. That the peaching of the Gospel is to many the favoure of death we are told by Paul 2. Cor. 2 16. and that it tendeth to the aggravation of their guilt and condemnation we heard lately out of Christ's owne mouth 3. Is he angry with us because we will not say that every mothers son that heareth the Gospel can beleeve and obey the same without the grace of God or because we will not say that Christ hath given sufficient grace to all that heare the Gospel to Believe and Obey Let him be angry with the Scriptures if he dar for we speak according to them that â—els us all men have not faith 2 Thes. 3 2. and â—hat faith is of God's elect Tit. 1 1. and that no man can come unto the Son but whom the Father draweth Ioh 6 44. That many beleev not because they are not of Christ's sheep Ioh. 10 26. That there is a necessity of regeneration Ioh. 3 3 5 6. and that the carnal minde is enmity against God fâ—r it is not subject to the law of God neither indeed can be Rom. 8 7. And many moe such things see Ioh. 12 39. Act. 13 48. 28 24 25 26 27. Mat. 13 11 12 13 14 15 16. Rom. 11 7 8 9. 4. As for his making the case of the wicked that hear the Gospel the same with Tantalus's we shall only tell him that if he can prove that any Reprobat hath as great and vehement a desire unto salvation by Christ as it is offered in the Gospel as Tantalus had to drink and yet it is denyed unto them meerly upon the account of their being Reprobate then his comparison is apposite But if that be an untruth as it is his argueing from Tantalus's case is a mere forged calumny We openly declare according to the tenor of the Gospel that he who is a thirst may come and drink of the water of life freely Revel 22 vers 17. Esai 55 vers 1 2 3. Mat. 11. vers 28. Ioh. 7 vers 37. 26. Thus we have examined all which this Man hath thought fit to cull out of the writings of Pelagians and Arminians and present his Reader with for no other end but to
hard to say That Christ laid down his life a Price a Ransome a Sacrifice an Atonement Propitiation c. to Purchase Procure Merite Grace Glory to make Reconciliation Peace betwixt God such as were already suffering the vengeance of eternal fire to satisfie for their sinnes who were already condemned to the torments of hell fire and yet this must be said by such as assert Universal Redemption Was Christ so prodigal of his blood as to cast it away for such as were irrecoverably gone If it be said that this is no more hard than to say that Christ suffered for such as were already glorified Any may see how vast the difference is for such as were glorified were glorified upon the account of Christ Death which was to be in the time appointed designed by Father Son When one promiseth a summe for redeeming of so many slaves and the summe according to mutual agreement is to be payed at such a day the slaves may be presently relieved in contemplation of the price which is accepted and is to be payed hereafter at the time appointed But when one cometh to lay down Ransome-money he cannot be said to lay it downe for such as are dead that he knoweth to be dead many yeers ago so uncapable of Redemption 41. Further 30. If Christ died for all then he intended to die for all then the Father also intended that he should die for all then he intended that it should be a Redemption for all that thereby all should be Redeemed for to what end else should Christ die redeem if not that such as he died for Redeemed be Redeemed Delivered Or to what other end should God intend that Christ should die for all than to the ends mentioned in Scripture of which we have spoken And how can we say that God did intend the Redemption of all when all are not actually redeemed Are his intentions so fallible and frustrable If it be said that he Intended only a Possible Salvation and not Actual I Ans. The Scripture speaketh no such thing as we have seen And how unsuteable is it to the wisdom of God to send his Son actually to die and bear the curse and only intend thereby a Possible Redemption which might never prove Actual to any one soul If it be said That he Intended an Actual Redemption but Conditionally I Answer Redemption upon a condition is but a Conditional Redemption and that is but a Potential Possible Redemption unlesse you say that the condition is also purchased and then as to God it is an Absolute Redemption and intended as such doth it suite the wisdom of God to intend Redemption to all and not intend also the Condition by which alone it must become Actual and which he alone can work but will not Must we thus ascribe such intentions to God as must hang upon mans will and be subordinate thereunto Or if he see that the Condition will never be performed how can we think that he intendeth any thing upon a Condition that shall never be But enough of this at present 42. Moreover 31. This doctrine of Universal Redemption is derogatory to the solide consolation of the Redeemed and Weakeneth the grounds of their long and therefore it is not to be admitted This Argument is fully and solidely prosecuted and vindicated from what can be allaiged against it by the learned and solide divine Mr Durham in his Comment on the Revelation Pag. 304. and 305. And to him shall I referre the Reader only I shall crave leave to adde this That by our Adversaries grounds the song of the Saved shall not run as it doth Revel 5 9 10. But rather thus We have saved ourselves out of every kinred and tongue and people and nation and have made ourselves unto God Kings and Priests For whereas Christ by his blood redeemed all of every kinred and tongue and people and nation and not some only out of them we ourselves have by our own free good will made a difference betwixt ourselves and the rest and we are no more beholden to Christ for all that we have attained to then the damned in hell are for whom Christ shed his blood as well as for us and to whom he purchased by his blood and death as much as for us as Adversaries say So that I see not how Arminians and Quakers can think to joine in this Song and have any share of this Consolation which is solely founded upon the Redemption of Christ as a peculiar and no common blessing Let them consider it for it concerneth them not a little seing all that come to glory will sing to the honour of their Redeemer upon other grounds as we see then these are which our Adversaries lay down and plead so earnestly for If any say that Christ moreover hath purchased faith to some even to all that are actually saved I Answere As neither the Arminians nor semi Arminians I mean the followers of Camero will say this or grant so much so the granting of it will evert the other Universal Conditional Redemption for the Scripture speaketh but of one kinde of Redemption of one Price laid down of one Covenant betwixt Jehovah and the Mediator and of one Giving unto Christ of Persons to be redeemed Shall we think that Christ would lay down as great a ransome for such as he was not to purchase faith unto as for the rest Shall we think that he would lay down his life in vaine and make no purchase thereby And of the Reprobat for whom he was not to purchase faith he knew he could make no purchase for without faith his death would be of no advantage unto them And where do we read that all were given unto him to redeem Yea are not the given ones clearly distinguished from the rest Ioh. 17 6 9. as we cleared above 43. Againe 32. If the Redemption of Christ be Universal and Conditional it must necessarily follow that Christ laid down his life and the price of his blood as much for Iudas and all the Reprobate as he did for Iohn and all the Elect for the Redemption being conditionally for all it cannot be more for one then for another And yet this cannot be said as appeareth from the reasons formerly adduced This would say that the Fathers and Christs love was equal towards all and that no more was purchased for the one than for the other and that the Elect have no more benefite by Christs death than the Reprobat have and that Christ had no more an eye to Redeem the Elect by his death than to Redeem the Reprobat and was no more a Cautioner for the one than for the other all which and the like cannot but be looked upon as most absurd Shall we think that Christ became sin as well or as much for Iudas as for Peter Shall we think that He redeemed all alike from the curse of the Law
These sound ill to Christian ears 44. So 33. we may thus reason Either Christ's Redemption is Conditional and Universal as to the Price laid down and Satisfaction made or as to the Application and Actual bestowing of the benefites purchased But neither can be said to the advantage of the Adversaries cause for if the last be said we willingly grant that some of the benefites as Justification Adoption and actuall Glorification are conferred in a manner conditionally but some as faith and the New heart are given absolutely and this cannot help the Adversaries cause for they will not say that either all have faith bestowed upon them or that all are by believing Justified and Adopted c. and so this is not Universall and if the first be said to wit That Christ laid down his life Conditionally it must be said that Christ did not lay down his life Absolutely but upon some condition and what can that Condition be upon which the death of Christ was suspended If it be said that the faith of those to whom it was to be preached was the condition then it must be said that Christ did not die untill these beleeved or that his death was no satisfaction or price untill they actually beleeved and then the Father could not be well pleased with the price as a satisfaction until mens Faith came to make it an Actual price which is both absurd and contrary to Scripture If it be said That Christ did absolutely lay down his life a satisfactory Ransom and that for all yet so as none that would not fulfill the condition should be redeemed I Answer If it was an Absolute satisfactory Ransome and accepted as such something must have been purchased thereby and all behoved actually and really to be delivered from the Law and from the curse or from something by vertue of that Absolute Price and they could not be made to pay over againe what was payed by the price of his blood for Justice could not call for two satisfactions And if all were upon this Absolute Price payed Redeemed from the Law the Curse and the Sentence of the first Covenant no man shall now die for that broken Covenant If it be said No man was Absolutely delivered even from that but only Conditionally I Ans. How then was it an Absolute Price Or what was purchased thereby If it be said That a possibility of Freedom was absolutely purchased Ans. This was rejected above and the Scripture inferreth Actual Redemption from Christs purchase He shall justifie many for he shall bear their iniquities Esai 53 11. which saith That all whose iniquities he did bear shall be Actually and Really Justified by him and not have a meer Possibility of justification 45 Further 34. We may thus argue If Christ died for all and every one He either died for all Absolutely or Conditionally The first cannot be said for the reasons already adduced militate against that Nor can it be said that He died for all Conditionally for then either he died to purchase Life and Salvation to all upon condition of their performance of something proposed as a Condition or to purchase salvation and all the meanes thereunto or conditions thereof Conditionally But neither of these can be said Therefore c. The major is clear from this that the enumeration is full and no other way can this Conditional Redemption be conceived or explained The minor may be thus confirmed The first way cannot be said to wit that life and salvation was purchased to all upon a condition to be by them performed that is upon Condition of their believing for either this Condition is in the power of every son of Adam or not if it be not in their power as all but Pelagians will confess then this Redemption is no Redemption for a Redemption of Captives upon a condition impossible to them is as good as no Redemption Nor can the last way be said to wit that Redemption and all the Conditions and Means thereof were Conditionally purchased for what can be assigned as the Condition of these Conditions And though there were a Condition of the Lords working of faith assigned which yet we finde not in Scripture yet that would not help the matter for that Condition of faith would it self be a mean to salvation and so purchased Conditionally upon another Condition and that other Condition must be purchased upon another Condition and so in infinitum which is absurd 46. As also 35. this is considerable That the asserting of Universal Redemption goeth not alone but there are several other Universalities also affirmed and maintained either as Consequences or Concomitants or Grounds thereof which the Scripture knoweth not such as these 1. An Universal Love and Philanthropie towards all and every one without any difference which they lay down as the ground of the Sending of Christ to die for all indiscriminatly 2. An Universal Will in God to save all which they call an Antecedent Will and hold forth as a Velleity or a wish and desire that all might be saved as if God could not effectuat whatever he desired or could have a velleity towards any thing which either he could not or would not effectuat 3. An Universal Predestination conditional which expression Amerald used untill the Synods in France did disswad him therefrom 4. An Universal gift of all to Christ or an Universal gift of Christ to all that is a Will and purpose that Christ should lay down his life for all and Redeem all at least Conditionally 5. An Universal Justification conditional And why not also an Universal Salvation conditional 6. An Universal Covenant of grace made with all mankinde in Adam wherein is a free universal deed of gift of Christ first and of Pardon Spirit and Glory in and by him to all Mankinde without exception upon condition of acceptance as also an offer of Faith Repentance Conversion with all the conâ—equâ—nces thereof 7. An Universal will in God to call into this Covenant and unto the Participation of the benefites thâ—reof all and every man 8. An Universal execution of this will or promulgation of this Gospel or New Covenant unto all and every one by common favours and benefites bestowed or all whereby all are called to believe in a mercâ—ful pardoning God and all have abundance oâ— Mercies and Meanes of Recovery and of life for the Lord now governeth the world only on termes of grace 9. Upon this followeth an Universal Command to all men to use ceâ—taine duties and meanes for their Recovery by Faith and Repâ—nâ—ance 10. An Universal pardon of the first Sin so far at least that no man shall perish for the meer Original sin of Nature alone unless he adde the rejection of grace 11 Hence followeth an Universal Judgment and Sentence on all in the great day only according as they have performed the new Gospel conditions 12. Some also adde an â—niversal Subjective Grace whereby all are enabled to performe the conditions of
which he citeth is Ambrose who died An. 397. Because I do not lay much weight upon the Authority of men in this matter and this man for all his faire shew of respect to Antiquity in citing some five or six sentences out of all their writtings within few lines condemneth them all pretending that the Quakers who are but of yesterday very late have only found out the truth hid from so many ages I will not therefore trouble my self to examine the passages adduced by him Only I must tell him that whereas he citeth Augustine he bewrayeth much impudence seing it is sufficiently known to all that are acquainted with his writings that he was of a far other opinion If this man who will not bottome his faith upon the Scriptures of truth will nevertheless be fouling his fingers with these humane writings I pray him read August ad art falso impos ad art 1. De Trinit lib. 13. c. 15 Contr. Faust. Manich. lib. 11. c. 7. Enchirid. ad Laurent Cap. 61. in Psal. 21. in Ioan Tract 53. 110 111. 48. 87. Serm. 41. de verb. Apost decor grat Cap. 11. He citeth Chrysost. in Ioan. Cap. 1. But let him read him in 1 Cor. hom 39. He citeth Scriptor devocatione Gentium lib. 11. Cap. 6. But let him read the same Author lib. 1. c. 3. ult or rather Prosper lib. 1. Cap. 9. lib. 2. Cap. 1. He citeth Prosper ad Gall. Cap. 9. Resp. ad obj Vincent Resp. 1. In both which places he is expresse enough for us Read him also de Ingrat Cap. 9. He citeth Ambros. in Psal. 118. Serm. 8. Let him read the same Author de fid ad Grat. lib. 4. c. 1. in 1 Cor. 15. in Rom 5 He citeth the same Author lib. 2. de Cain Abel Cap 3. Let him read also the same Book Cap. 4. 66. But if this man would have known the judgment of Antiquity he should have gone a little higher And if he please let him consult Euseb. Hist. Eccles. lib. 4. c. 15. where he will finde a letter of the Church of Smirna written concerning the martyrdome of their Pastor Polycarpus and in it these words Christ suffered for the salvation of the whole world of them that shall be saved Iustin. Martyr coetaneus with Polycarp de ver Christ. relig saith Christ is made an oblation for all sinners that are willing to turne and repent And thereafter Our Christ suffered and was crucified he lay not under the curse of the Law but shewed clearly that be only would deliver them that would not fall away c. And againe as the blood of the Passeover delivered them that were saved in Egypt so the blood of Christ shall deliver them that beleeve from death Ireneus who suffered Martyrdom An. 198. lib. 2. c. 39. saith Christ came to save all men by himself all I say that by him are borne againe in God Infants Children Boyes Young men and Old men and lib. 5. Christ in his passion hanging on the crosse alone saveth all men that do not depart from the land of promise that is the faithful continueing in grace to the end Origenes who died An. 254. in Levit. saith the High Priest and advocat Christ prayeth for them only that be the Lord's portion who waite for him without who depart not from the temple where they give themselves to fasting and prayer Ignatius an ancient Martyr Epist. ad Phil. saith He is the Shepherd the Sacrifice the Door of Knowledge by which entered the spouse of Christ for which instead of a dowry he poured out his own bloud that he might redeem her Clemens a most ancient Author of whom mention is made Phil. 4 3 Epist. ad Corinth saith for the love which he i. e. Christ had unto us he gave his blood for us according to his purpose and his flesh for our flesh and his life for our lives Cyprian martyred An. 250. ad Demetrium saith This grace hath Christ communicated subdueing death in the trophee of his crosse redeeming beleevers with the price of his blood Others might be cited who speake more clearly of this matter after Pelagianisme arose and was revived againe by the Semipelagians of whom Prosper in his Epistle to Augustin complaineth saying among other things That they would affirme that our Lord Christ died for whole mankind and that no man at all is excepted from the redemption of his blood because the Sacrament of Gods mercy belongeth to all men Therefore in respect of God life eternal is prepared for all But in respect of freewill it is laid hold on by them that shall willingly and of their owne accord beleeâ—e in God And he addeth this Quaker would do well to advert that they are fallen to the extolling of such graâ—e because they would avoid to confesse that God according to the purpose and counsel of his own will in his secret judgment but in his manifest work maketh one vessel to honour and another to dishonour neither will they assent that the predestinate number of the elect can neither be increased nâ—r diminished Whence we see who have bin the first Patrons of this Quakers doctrine and whose brests he hath sucked He may read also if he will Prospers verses de Ingratis contra Pelagionos Cap. 10. 11. which I need not here set down CHAP. IX Of Universal Salvation Possible 1. AFter a pedantick parad wherein our Quaker discovereth as much Vanity as Ignorance conceiting that he and his party alone are the men of understanding and that wisdome must die with them and supposing that the Opinions which they embrace and which he now broacheth were never known in the world before they whom he calleth Pag. 78.79 a company of poor mechanicks were raised up to declare the same he proceedeth to declare what these new Revelations are which they have received It is not worth the paines to spend words in discovering this mans Ignorance Folly Pride and Pedantry in all his excursions for these appear manifestly in his whole discourse He not only falleth foule upon the worthy Ancients Augustine and Prosper whom yet he cited as favouring Universal Redemption and upon Luther and Calvin but his dear friends the Arminians cannot escape his rode for albeit they asserted Universal Redemption yet because they did not cleare so fully the way how the benefites of this death of Christ were communicated to all as he could have wished they must be censured as a company of Ignorant-Fooles that knew not how to speak consequentâ—ally to their own renent And yet for any thing I see they said little less than he saith himself for we must not think that his errours are as New as his Fond Fanatical Expressions are wherewith he setteth them off The Devil can helpe to the coining of new words and to the framing of a new dress for he is not so little Master of Words and Notions nor is he so little versed
light for this effect which consideration moderateth our astonishment at the Boldness and Confidence of the Qâ—akers and particularly of this their Patron in this matter 4. When he cometh to explaine this proposition Pag. 82. § 12. he tels us what he meaneth by this day and time of visitation that God hath granted unto all men And negatively he sayes he doth not mean every man's tearme of life though as to some as for example the penitent thiefe it may extend so far But wherein consisteth this visitation This was the chiefe thing that was here to be explained we must it seems waite for his meaning till a fitter season afterward A day of gracious visitation and invitation in the Gospel offer we acknowledge But what it is which is granted to the Heathens that can go under this name I am yet to learne knowing no dispensation of God that can be called a day of Visitation in reference to Salvation but what it is in and through the preaching of the Gospel which bringeth life and immortality to light and which therefore cannot be said to be granted to such as never heard of it 5. Then he tels us positively that it is only such a time in which God is sufficiently exonered of the condemnation of every man which may be longer to some and shorter to others as it seemeth good unto God according to his wisdom That no flesh shall have any ground of quarrelling with God I am past all doubt But if this man think that in some cases God is in hazard to be impanneled by man it concernes him to make this matter more plaine to us who see no such hazard and can apprehend no such danger If he learne any thing of this out of the Scriptures he would do well to acquaint us therewith if he have it only by Revelation I am not like to bottome my faith upon his said or supposed Revelations Sure I think he should have given us some other ground for all this difference that God maketh among men granting to some a longer day and to others a shorter day of Visitation than is the good pleasure of God for he cannot but know that we lay this down for a ground why some get no such day of Visitation I mean as to the preaching of the Gospel and yet this will not satisfy him and others of his kinde who take upon them with no small boldness to tell us of Rules of Justice of their owne imagining which God must not transgress What if some say That God is not Iust and Righteous enough if he grant not to all an equally long day of Visitation Will he think to satisfy them with saying So it seemeth good to God according to his Wisdom If so he must be very partial who will not accept of this answere out of our mouth when sure it may sufficiently serve to stop his mouth seing it can not helpe him to say that in the other case God should be less Unjust for in no degree how small so ever can God be Unjust But all this is but what some Papists say who will not have this sufficient grace alwayes at hand but say that some sinne it away as may be seen in Bellarmin Lib. 2. de Grat. Lib. Arb. 6. What becometh of them after this day He saith they may live after it but there is no Possibility of salvation for them and God suffereth them to be obdured as a just judgment for their infidelity and then he raiseth up such as instruments of his wrath and maketh them his rod against others But 1. May it not come to passe that such after that day may heare the Gospel preached no doubt he will say yea is not then the Lord mocking them when he inviteth them to Repentance Salvation after it is Impossible for them to Repent be saved If not why objected he this against our doctrine of Reprobation 2. Why is there no Possibility of Salvation Is it impossible for God to give them grace or hath their Free will gote such a crake or such a byasse as that it is impossible for them to run right Then they have in that case lost all Free will for his masters the Iesuites Arminians tell us that it is not Free will which cannot either will or nill as it pleaseâ—h even all things requisite being present And if there be not Free will there can be nothing as they say but Necessity necessity taketh away all sin all conscience of sin 3. He saith God suffereth them to be obdured And is this all The Scripture speaketh more actively of the matter telling us that frequently too that Goâ— hardened the heart of Pharaoh See Exod. 7. 8. 9. 10. that he hardeneth whom he will Rom. 9 18. 4. But whether are they obdured before the day of Visitation be at an end or after if before then while they are Obdured salvation is possible If after then their day of Visitation ended before they were abdured then I would ask if sin procure this finishing of the day of their visitation or not and what sin it is seing it is not Hardness of heart Is it the sin of Infidelity but then seing persons are guilty of that at the first hearing of the Gospel not obeying beleeving eitâ—er this day endeth with the first proclamation of peace in the Gospel which is false seing many are and may be long Unbeleevers under the drop of the Gospel and after many yeers get grace to beleeve or not and then we would faine know when 5. By his mentioning of Infidelityâ—ere â—ere as the sin procureing God's permission of Obduration he seemeth to import that the day of Visitation calleth for faith anâ— I wish he had explained to us what he understandeth by faith and what is the Object and what are the Acts of this faith for hithertil I could observe nothing said by him that might informe me 6. But how can Infidelity be charged upon such as never heard the Gospel Doth the Scripture any where charge Infidelity upon such as lived without the pale of the Câ—urch 7. When the Lord gave up the Gentiles to uncleanness to vile affections and to a reprobat minde Rom. 1 24 26 28. Which I suppose he will think to be equivalent unto the Lords suffering them to be Obdured as he speaketh we hear that it is for other sins than want of Faith or for not improving the day of Visitation 8. what the last clause can import or for what end it is adduced I cannot well imagine Only I gather out of it and the preceding words That he cannot but say that God punisheth sin with sin and useth sinful men acting sin as his instruments as a rode in his hand and so must will that sin be in the world by his permission which is what our Divines say though on all occasions and without occasion offered he falleth soule upon them upon this
of his grace the soul lay hold on the offered salvation and accept of the alsufficient offered Mediator we utterly deny it affirming faith to be the pure gift of God wrought by the exceeding greatness of his power according to the working of his mighty power or according to the working of the might of his power Ephes. 1 19. 2 8. And that this faith cometh by hearing and hearing by the word of God Rom 10 17. So that we see nor how any without the Church or the hearing of the word of God and of the word of the Gospel revealing Christ the power of God and the wisdom of God can beleeve not how any wâ—thin the Church and who hear the sound of the Gospel daily can beleeve without the grace of God working Faith by the Operation of his Spirit and thus concurring with the word And therefore we deny Salvation to be Possible in this Quakers sense to any yea even to the Elect otherwayes we must reject the Scriptures of truth and embrace the Pelagian Errour and lay aside all prayer for the Spirit of grace to work faith and only make our supplications to Lord Free will and think to batter the wals of Freewill with meer Moral Swasion as Iesuites Arminians and Socinians with the old Pelagians imagine and sacrifice to our own net and burn incense to our own drag Free will because by it our portion is fat and our meat plenteous And so give thanks with the damned to God that hath made salvation onely Possible but to ourselves alone for making it Actual and for obtaining the crown and prize 12. Having thus in short proposed our Judgment after hearing of his Opinion we come now to examine the proofs of his Proposition which he layeth down Pag. 93. c. § 19. And first in general he saith That it is manifest from the complaints which the Spirit of God useth in the Scriptures against such as perish chideing and reproving them for rejecting Gods visitation and love and refuseing his mercy Ans. 1. His Proposition is Universal and these Complaints anâ— Reproofs are only Particular viz. against such as were within the Church so they can prove nothing 2. Neither will these Reproofs c. prove that such had power and ability to embrace mercy and love offered unto them without the grace of God as say Iesuites and Arminians for the Scripture tels us that God must give the new heart Ier. 31 33 34. 32 39 40. Ezech. 11 19 20. 36 26 27 Heb. 8 10. and that none cometh to the Son but whom the Father draweth Ioh. 6 44 45. and that it is God that worketh in us both to will and to do Phil. 2 13. And to gather our Power and Ability out of the Commands and measure the one by the other is the very core of Pelagianisme and Arminianisme for upon this ground did Pelagius conclude that we could keep the whole Law perfectly as this man also saith Heare Pelagius himself ad Demetriadem cited by Vossius Histor. Pelag. lib. 5. part 1. Thes. 6. Duplici ignorantia accusamus Deum Inscientiae ut videatur nescire quod fecit nescire quod iussit quasi oblitus fragilitatis humanae cujus Author ipse est imposuerit homini mandata quae ferre non possit Simulque prô-nefas adscribimus Iniquitatem Iusto Pio Crudelitatem dum aliquid impossibile praecepisse conquerimur deinde pro his damnandum esse hominen ob ea quae vitare non potuit ut quod etiam suspicari Sacrilegium est videatur Deus non tam salutem nostram quaesisse quam poenam Itaque Apostolus sciens a Domino justitiae ac majestatis nihil impossibile esse praeceptum aufert a nobis vitium murmurandi quod tunc utique nascisolet cum aut iniqua sunt quae jubentur aut jubentis minus digna persona est Quid tergiversamur incassum Nemo magis novit mensuram virium nostrarum quam qui ipsas vires nobis dedit Nec quisquam melius quantum possimus intelligit quam qui ipsam virtutem nobis posse donavit nec impossibile aliquid voluit imperare qui justus est nec damnaturus hominem fuit pro eo quod vitare non potuit qui pius est Which in short is this That to say that God should command any thing which is not in our power to do were to accuse God of Ignorance as not knowing mans power and of Iniquity Cruelty and Sacrilege commanding that which he knew we could not do and thereafter condemning us for not doing of it This Quaker may see his owne face in this glass 13. He citeth further the words of God to Cain Gen. 4 6 7. and saith that this timeous admonition and promise of pardon upon condition he did well saith that he bad a day of visitation wherein it was possible for him to be saved That it was possible for Cain through the grace of God to have done well and obtained the excellency we affirme but that he had power without this grace all this admontion cannot prove so that as is said it is pure Pelagianisme for him to adde God could not propose that condition to do well to him if he had not given him sufficient strength to do well Had Pharaoh sufficiency of strength moral to let the people of Israel go when God had hardened his heart so as he should not let them go If not how could God send Moses to him with a word of command This man told us Thesis 4. That man in his Natural state could know nothing aright and that all his Imaginations Words and Actions were evil and only evil continually Now I enquire if such a man can be said to have sufficiency of strength to know God and things divine and to do well If not then it seemeth by this mans doctrine here that God can impose no command upon such to know God and to do well We know that God giveth the heart to perceive eyes to see and eares to hear Deut. 29 4. and that the carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8 7. And that the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them becauss they are spiritually discerned 1 Cor. 2 14. He citeth to the same purpose Gen. 6 3. And we deny not that the Spirit speaking after the manner of men for such expressions cannot bâ— understood properly of God is said to contend with men to wit by his Word and Servants whom he sendeth forth to deal with men in his name So did he thus strive long with this old world by his messengers the Patriarches particularly by Noah called a preacher of righteousness 2 Pet. 2 5. But what of this This day of Visitation saith he which he granteth to every one is such as therein the Lord is said to waite and be
by the Covenant of works for that is broken and all are become heires of hell wrath because of the violation of that Covenant Not by the Covenant of Grace for that requireth faith before persons be interessed in these special favoures privileges And the Scripture tels us that all men have not faith how then come all men to share of these highest privileges or of this divine and glorious life which are promised in the Covenant of grace through Jesus Christ by whom they are purchased Is this divine and glorious life so meane and common a thing that even Heathens and Reprobats share of it Sure the divine and glorious life pointed forth in the Scriptures is a rare thing and is the privilege of very few and even of few of those that are members of the visible Church Will this Quaker tell me if this â—ivine and glorious life whereof all Iaponians Brasilians Cannibals are made partakers be distinguished from the divine and glorious life peculiar to the Saints And if it be distinguished how Or if it be the same in kinde why Regeneration Union with Iesus Christ by faith the Effectual Working of the grace of God and a through Renovation is requisite to the enjoyning of that in some greater measure which all have Naturally in some measure 8. He saith this measure of the divine and glorious life is a seed But whereof Is it the seed of the Eternal weight of glory that the Saints live in the hope of Wherever that seed is it cometh at length to the harvest of glory as the Scripture teacheth us and if this seed be sowne in all all shall at length be saved If it be not the seed of Glory whereof I pray is it the seed Is it the seed of Grace This seed abideth 1 Ioh. 3 9. and is incorruptible and is by the Word of God even that Word of God which is preached by the gospel 1 Pet. 1 23 25. So that this seed is no common thing but peculiar to such as are borne againe who by Christ do believe in God who raised him up from the dead and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1 21 22. 9. He saith this seed inviteth and inclineth all men to good But doth it invite and incline the Iaponians Braâ—ilians Artigovanteans and such Heathens who never heard of Christ nor had any shew of Religion to faith in Christ Or even to all that is enjoyned by the Law of Nature or the Law of the two Tables How cometh it then that Paul who was far better versed in the Law than Heathens are saith he would not have known concupiscence unless the Law had said thou shall not covet And how can this consist with the sinful state of every natural person whose thoughts and imaginations incline and invite to evil Read Rom 3 10 to 20. All are under sin vers 9. all have sinned and come short of the glory of God vers 23. Nay how can this be seing the carnal minde is enmity against God and is not subject to the Law of God neither indeed can be Rom 8 7 Is not the heart of every man by nature deceitful above all things and desperatly wicked Ier. 17 9. is not their very minde and conscience defiled Tit. 1 15. Where then can this good seed lodge It lodgeth neither in Heart Minde nor Conscience And shall it lodge in the Flesh It is true there is left in every Man a bit of a Natural Conscience informing concerning some Natural good requisite for self-preservation and for the preservation of Societies and inclineing thereunto but what is this to that Spiritual good required now by the Gospel and discovered by its Light Alas I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater and this is their Gospel and this is their divine and glorious life O poor wretches 10. This seed he calleth the Vehicle of God A wonderful expression savouring more of a distracted braine and of an audacious blasphemous spirit than of a sober Christian fearing God 11. He calleth it the Spiritual body of Christ But by what Scripture I know not Christ is called the Saviour of the body Ephes. 1 23. Is Christ the Saviour of this seed The spiritual and mystical body of Christ is the Church Ephes 4 4. 1 Cor. 10.17 12 12 13 20. Rom. 12 4 5. Col. 1 24. Ephes. 2 23. Râ—m 12 27. Ephes. 3 6. 4 12 16. Col. 1 18. 2 19 What are the members of this body the body is not one member but many 1 Cor. 12.14 12. He saith it is the flesh and bloud of Christ that came out of heaven But had Christ no other flesh and blood than this Then the whole Incarnation of Christ is denyed And where is our Christian Religion then where is the Death of Christ where is his Resurrection where is his Ascension where is all the History of his life Is all that but dreames and lies whither will the Quakers lead us Christ gave his flesh for the life of the world Ioh. 6 51. did he give this seed for the life of the world was this seed a sacrifice to satisfie the justice of God what foolries be these Now the man in deed appeareth in his colours a Quaker in graine speaking non-sense at random and hereby evidencing what Spirit acteth him But one word more where readeth he that Christ's flesh and bloud came out of heaven They mean that Christ had the same Spiritual flesh and blood within his carnal flesh and blood which they have and so they are as much the Christ's of God as he was O dreadful blasphemy 13. He saith all the Saints eat of this What do only the saints eat of this while it is in every Man Every man by this mans doctrine is partaker of Christ's Spiritual body and hath Christ's flesh and bloud in him but they do not all eat thereof a strange phancy that persons have food in their belly before they eate it that persons are partakers of Christ's flesh and blood before they eat him by faith what wilde Notions be these Men are partakers of a glorious and divine life by having the spiritual body of Christ in them and the flesh and bloud of Christ that came out of heaven and that before they make any application of him to themselves by faith where read we of such things Christ tels us the contrary that except we eat the flesh of the Son of Man and drink his blood we have no life in us Ioh 6 53. and that with a doubled asseveration verily verily And he tels us moreover that he dwelleth in such as eate his flesh that is in beleevers vers 56. and not in others and vers 57. that he that eateth him even he shall live by him But these Impudent Quakers whose work is as it seemeth to câ—ntradict Christ and all the Gospel tell us that even
feeling till Free will come in and determine the matter nor hath it any efficacious influence upon Free will to determine it but leaveth it to its free choice 3. Is this all the benefite that is had by Christ's Obedience and Death that people may be turned from evil to good then it seemeth Christ's death was not so effectual for the good of any as Adam's sin was for the hurt of all Is this to magnifie and exalt the Sacrifice of Christ 4. If this be all that Christ purchased to wit a power to turne from evil to good and to feel the vertue of this seed if men will he hath purchased nothing but what is Natural or what is inferiour to common moral vertues for it is natural to have a power to do or not do as men will and a moral vertue is more than such a power because it leaveth not the man in a state of pure indifferency but inclineth him to acts of such a vertue and only to such acts And if Christ purchased only this power he purchased no more a power to do good than a power to do evil for the power of it self is indifferent to both no more inclined to the one then to the other So that Christ hath purchased â—o Supernatural Grace which effectually moveth and determineth to good but only the Pelagian Natural Grace by which no man is more inclined to good than to evil and which a man may make use of or not as he will and so if he will it shall be of no benefite to him 5. If this be all that Christ hath obtained it is not much mater though we say that such are partakers of it that never heard of Christ. 6. But why saith he Many may feel this seed that never heard of Christ not All Is there any difference if there be what is it and upon what is it founded 7. We deny that any partake of the Supernatural and Saving Benefites of Christ's death who are without the Covenant and never heard of him we mean persones come to age for we except the Elect Infants who are within the covenant and are not capable of hearing And this Mans doctrine rendereth the knowledge of the Gospel very useless at least not very necessary though life and immortality be â—rought to light thereby 2 Tim. 1 10. and it be the mean through which people are begotten unto God 1 Cor 4 15. and the power of God unto salvation Rom. 1 16. the glorious Gospel of the blessed God 1 Tim. 1 11. though by it we are called to sanctification of the Spirit and beleefe of the truth to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2 14. And in the word of the truth of the Gospel we heare of the hope which is laid up fâ—r us in heaven Col. 1 5. Though by it the Gentiles be made fellow heires and of the same body and partakers of his promise in Christ Ephes. 3 6 And it be the Gospel of our salvation Ephes. 1 13. Though it be a glorious Gospel having light in it to shine into the heart of beleevers 2 Cor. 4 4. and hath a blessing and a fulness of blessing in it Rom. 15 29. so it is called the Everlasting Gospel Rom. 14 6. and for preaching of which Christ himself was anointed Luk. 4 18. What unworthy creatures must these Quakers be that think so little of the Gospel of Christ and of the preaching of it and cry up so much the Light within 17 But he saith they beleeve that it is necessary for such as hear the Gospel to beleeve it Ans. Necessary how Wherein consisteth this necessity seing we may be saved without it Is it because it is a Revelation of God's truth But that speaks out no more the necessity of the faith of the Gospel or of the History of Christ unto salvation than the faith of this that Paul left his cloak at Troas or the History of Cain Ismael Iudas c. which is recorded in the Scriptures And thus he maketh the great mercy of enlarging the borders of the Church under the New Testament and of taking-in all nations by the preaching of the Gospel without discrimination to be no mercy at all or at least a very small mercy He addeth That they ingenuously confesse the outward knowledge of this to be full of comfort to such as are under it and are acted by this inward seed and Light Ans. But this comfort is not necessary to Salvation according to them This inward Seed and Light is sufficient for this and we are enquiring after its necessity but finde none in this mans opinion Yet let us see wherein this comfort consisteth For saith he Pag. 86. not only are they humbled by the sense of Christs death and sufferings but they are also confirmed thereby and encouraged to follow his excellent example 1 Pet. 2 2. and are also refreshed by his gracious speaches Ans. And is this all Then I see there is no more necessity for any to be acquanted with the History of Christs life and death than with the History of other holy saints of God and we have no more interest in that than in these is that to exalt Christ's Satisfaction and Propitiation All that was written afore time was written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15 4. And is the History of Christ of the same nature and use with the History of others And is there no more to be gathered therefrom than what an example may contribute This is pure Socinianisme in graine 18. In fine he discovereth to us another mystery concluding thus The History indeed is profitable and comfortable conjoyned with the mystery but not without it but the mystery is and can be profitable without the explicite and external knowledge of the History Ans. That the knowledge of the History without the receiving of Christ held forth therein conforme to the Gospel termes is of little use as to Salvation we grant but what else he meaneth by the mystery I know not unless he meane the light within 2. Can he shew us how the mystery can be known without the History Or to whom and when it hath been known 3. Why was the Gospel written and that by so many several hands And why have we any books of the New Testament And why did Christ appoint Oâ—fâ—cers to continue to the end Why did he send forth his Apostles to bear witness of his Death and Resurrection Why saith Iohn Chap. 20 vers 31. but these are written that ye might beleeve that Iesus is the Christ the Son of God and that beleeving ye might have life through his name Thus we see how at one dash this Mischievous Man would destroy the whole administration of the Gospel by making it altogether unnecessary unto salvation what a desperat designe must these men have 19. In the fift place he cometh to clear how
are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3 18. The text saith not that this light is and was shall be in every man Quakers are good at dreaming 30. Then be saith That Iohn tels us vers 7. to what end this light is given viz. that all might beleeve by it for he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meaned of the Light and not of Iohn But the man is busie here seeking a knot in a rush The Euangelist tels us what was the end for which Iohn was sent to wit to bear witness of the Light that all through him might beleeve that is through him as an instrument for he was the Eliah the Prophet that was to come to turn the heart of the fathers to the children and the heart of the children to their fathers Mal. 4 5.6 Mat. 11 14. Mark 9 11. he was to turn many of the children of Israel to the Lord their God for he was to go before him in the Spirit and power of Elias to turn the hearts of the fathers to the children and disobedient to the wisdome of the just to make ready a people prepared for the Lord Luk. 1 16 17. He was the prophet of the Highest and was to goe before the face of the Lord to prepare his wayes To give knowledg of salvation unto his people by the remission of their sinnes c. Luk. 1 76 77 78 79. So that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly referre to Iohn who was but an Instrument by whom his hearers were brought to beleeve in Christ the true Light And to Iohn do Cyrillus Chrysostomus and all the Latine Greek Commentators except Theophylact referre it And the very genuine aspect and series of the words enforce it this being the end of Iohns ministrie and witness-bearing that by him and through his Ministrie all his hearers might be brought to faith in the true Light for this was the intendment of all his labour and paines as we see Ioh. 3 36. Act. 19 4. But this Quaker would make us beleeve that to interpret the words so is to contradict the scope of the context for it is Christ sayes he that enlightens all with this light And is not this that they might beleeve by it Ans. It is true it is the true Light that enlighteneth all And He as an efficient cause doth thereby work faith in all that are enlightened but nevertheless by Iohn Baptist as an Instrument might his hearers be brought to beleeve in Christ the true Light and what way doth this contradict the scope He addeth All could not beleeve by Iohn for his Ministrie came not to all Ans. Thence let him learne how to interpret these universal particles So it is said Mat. 21 26. all held Iohn for a prophet yet many in the world never heard of Iohn but the meaning is all that knew his ministrie and so here all to whom his ministrie came indefinitely without exception of any But all sayes he enlightened with the light might have beleeved thereby Ans. Nay all enlightened with this saving light should certainly have believed for this Illumination giveth not a bare power to believe but certainly worketh the effect Iohn saith he further did not shine in darkness but this Light shineth in darkness that darkness being dissipated it might beget faith Ans. And what then Ergo by Iohns ministrie men could not be brought to beleeve in the true light This is a Quakers Consequence that is ridiculous But lastly he sayes we must beleeve by that in which communion is had with God but by walking in the Light we obtaine this communion not by walking in Iohn Answ. Our walking in the light is our enjoying communion with God as the text at which he glanceth 1 Ioh. 1 7. doth cleare Our walking in the light is a fruite of faith and not the cause of it though it may be a cause of its increase and confirmation What is that to beleeve by walking in the light Though not by walking in Iohn yet by hearing receiving of his doctrine men might be brought to beleeve in Christ for he came to beare witness of the true Light and faith cometh by hearing As we have received Christ so must we walk in him Col. 2 6. but receiving goeth before walking and is not effectuated by walking 31. He spends sometime Pag. 99. to prove that this Light here mentioned is supernatural saving sufficient and foundeth all upon this that it is the light of Christ whereby all ought to beleeve And thus subdolously foisteth-in his corrupt errours his Pelagian and Arminian conceipts with a special artifice that the unwarry Reader may be infected with his poison But 1 we know no Supernatural and Saving Light or Grace which is only Sufficient and not Efficacious and Effectual or such as will certainly produce the effect Supernatural sufficient grace to believe not only giveth the man a spiritual Power to beleeve but powerfully insuperably invincibly effectually Inclineth Moveth Draweth and Determineth the heart to beleeve and efficaciously worketh the Effect and produceth Faith in the soul. As for his meerly Sufficient Grace he hath learned it in the Iesuites Arminians and Pelagians school not in the Scriptures Though there be a Light granted even in the works of Creation and Providence which may convince of a Deity and of several duties called for at the hands of men which may and doth render such as come short inexcusable Rom. 1 20. And though a greater Light be granted in the dispensation of the Gospel to convince and render more inexcusable such as beleeve not yet we know of no Saving Light Sufficient to salvation granted to all even of such as heare the Gospel far less to all Heathens for as to this all naturally are blinde and dead and no grace can be sufficient but that which quickeneth and giveth eyes to see and eares to hear and hearts to understand and overpowereth all in the man that maketh head against Christ. In what sense then can it be true that saving sufficient Light is given to all Can that which is a meerly Natural Power produce a spiritual and Supernatural effect As soon may a beast produce acts of reason or a vegetable plant do acts of sense for these are effects of another Nature and of an higher sphere and require a suteable principle If it be said By acting that which is Natural we may procure or make way for what is Spiritual and Supernatural We enquire where there is any such promise or appointment of God giving ground for this assertion Nay if it were so we should be called according to our works and not according to his grace contrare to 2 Tim. 1 9. Tit. 3 5. Rom. 9 15 16. If it be said That these words To him that hath shall be given include such a promise that such as improve nature aright shall obtaine grace
with such dottages Either sure these men are meer mockers or they are under a judicial stroke of blindness and infatuation But sayes he This word is really sowne in the stonny and thorny ground as well as in the good Alas poor man thinks he that every word in a parable must be pressed thus till it bleed Who ever heard rational men speak thus And though it were so this will not speak for all the world a great part whereof heare nothing of this word Nay nor for all within the Church or that heare the word for open mockers contemners and persecuters of the word belong neither to the rocky nor thorny ground nor to the way side What he citeth out of Victor Antiochemis from Vossius Hist. Pelag. is utterly impertinent for it speaketh nothing of all the world but of such only as hear the word preached and to this end only Vossius himsef adduceth it as may be seen by his Thesis And any that read Victor's words may see that he speaketh of the preached word and not of the Quakers substance and vehicle a fanciful dream 34. He urgeth next Pag. 102. the Parable of the Talents Mat. 25. saying he that had but two talents and had improved them for his masters advantage was accepted as well as he who had five and he that had but one might have done the same And hence he inferreth that though every one hath not the same measure of grace yet every one hath that measure which is sufficient Ans. The maine thing is not here confirmed viz. That this Talent is a substantial thing and not that grace which is but an accident I beleeve he saw that what is spoken of improving these talents could not well agree to his substantial Seed and Light and far less the hideing of the one talent Nor 2. Hath he proved that these talents signifie saving grace and not meer gifts of the Spirit which are given for the good of the Church Nor 3. Hath he said any thing to cleare that by these servants are meant all the men and women in the world and not the officers of the Church or others that are gifted living within the Church These things he must clear and demonstrate before he can make any use of this Parable and till he finde himself in case to do this we proceed 35. In the third place he saith § 23. This saving seed is the Gospel which the Apostle saith Col. 1 23. was preached in every creature And the Gospel is not a bare declaration of good things but the power of God Rom. 1 16. for though the word figuratively and by a metonimy signifie the outward declaration yet properly it is that inward power vertue and life whereby the Annunciation of good things is preached in the hearts of all offering salvation unto them and willing to redeem them from their sinnes and therefore it is said to be preached in every creature when many hear not the external Gospel Ans. 1. The Gospel which was preached was the doctrine delivered by men whereof Paul himself was a Minister But that seed which he talketh of which he saith is abideing as a substance in every man is not that which Paul anâ— others whose feet were beautiful did preach That needeth no preacher for it is its owne preacher and requireth no more but hearing and obedience 2. Thus also the vanity of that criticisme upon the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we had occasion to shew to have various significations is manifest for how could that which was already in every creature be said to be preached in every creature And when was this preached in every creature Was it from the beginning of the world This he must say or he saith nothing And doth this place prove that 3. The Gospel which was preached in every creature to follow the Quakers interpretation was the same Gospel which the Colossians had heard of their faithful Ministers and that was not a substance within them that belonged neither to soul nor body 4. The terme every creature is but an hyperbolick expression as the words following under heaven are a Pleonasmus shewing the large and illimited spreading of the newes of salvation to all Nations indifferently without Restriction or Exception whereby the New Testament is differenced from the Old Test. as we fully manifested Chap. VIII and is sufficiently explained vers 28. where every man must not betaken in its full extent as if Paul and the rest of the Apostles had spoken in the hearing of every man then breathing far less can it be meaned of every man that died before they were borne and are borne since their death Here also we hear of all wisdom yet we must not think that Paul and the rest taught Physicks Metaphysickes or Politicks c. 5. The Gospel which was preached to every Creature is explained vers 25. and called the word of God and vers 26. it is called the mystery which hath bin hid from ages and from generations but was now made manifest to his Saints But according to the Quakers Principles their Gospel light and seed was neveâ— hid but in all ages was in all and every one and alike manifest and clear in it self 6. The Gospel which Paul preached and whereof he was not ashamed Rom. 1 16. is that meane which God is pleased to make use of whereby to exert his power in the conversion of souls and upon this account is called the power of God So that the very preaching of the Gospel when blessed of God is a powerful meane of salvation being accompanied with faith in the hearers is a meane of begetting faith as Paul tels us Rom. 10. when he saith that faith cometh by hearing 7. He should have told us in what place of Scripture the word Gospel is taken properly in his sense for that inward Strength Power Life which is common to all Men for till he do this we shall account him but a babler 8. We deny all such thing within every man be it a substance or an accidens that offereth salvation and redemption from sins to every man And account it a greater Antichristian expression and assertion than ever Pelagius had the confidence to maintaine And beyond what any Socinian ever durst vent Yea I look upon it as a real and substantial overturning of the whole Gospel of the Grace of God and of our Salvation being nothing but pure paganisme and this Man doth hereby sufficiently declare himself to be a Pagan preacher 36. He addeth Pag. 105. That Paul saith Rom. 1. that in the Gospel was revealed not only the righteousness of God from faith to faith but the wrath of God also against all such as detain the truth of God in unrighteousness Ans. The Apostle saith no such thing but to confirme the absolute necessity of the Gospel and that there is no salvation to any â—ew or Gentile but by the Gospel he beginneth with the
â—onveyed to beleevers by this Light and it is this light that is given for a witness to the people for a leader and a commander and so this â—ight is our prophet priest and king and then we have nothing to do with that Iesus of Nazareth of whom the Gospel speaketh whom the Apostles preached Thus the whole Gospel is overturned at one blow and all the New Testament is to be looked upon as a cunningly devised fable or must all be understood allegorically as speaking of this Light within which is Gospel Bible Saviour and all to the Quakers and of no other Christ of no other Saviour and Redeemer What a fundamental and antievangelick errour this of the Quakers is no man needeth now to doubt nor fear to call them pagan Preachers 40. Faith cometh by hearing saith he and hearing by the Word of God which is placed in every mans heart to be a witness for God and à medium by which they may be brought unto God through Faith and Repentance And because mans heart is naturally hard as yron God hath put this word in it to be as a fire and as an hammer Ier. 23 29. by whose strength and vertue if it be not resisted the cold and hard heart of man is warmed and made soft and receiveth an heavenly image and impression Ans. Here is a further confirmation of the desperate designe of these Quakers to overturne the foundations of Christian Religion for 1. The word of God by which Faith is wrought in souls is not with them the word of God which is preached or the Gospel which Christ his Apostles preached but a thing in every mans heart Heathen as well as Christian which they nickname blasphemously call the word of God Did Paul preach this word which is in every mans heart Or did any of the Apostles make this their theme text Did they ever say that by this word Faith was wrought in the heart Was this the Christ crucified that Paul spoke so much of Sure faith cometh by the hearing of that word which is outwardly preached by such as are sent and whose feet are bautiful upon the mountains bringing glade tideings Rom. 10 15. Esai 52 7. Nah. 1 15. and by such as was Esaias whose report was not beleeved Rom. 10 16. Esai 53 1. Hear what Peter said Act. 15 7. Men and brethrâ—n Ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the Word of the Gospel and beleeve And what that word of the Gospel was which Peter preached to Cornelius to which passage this relateth see Act. 10 34. to 43. What meaneth Paul by the foolishness of preaching whereby such as beleeve are saved 1 Cor. 1 21. was that the preaching of a Light within Why doth he then call it the crosse vers 18. and Christ crucified vers 23 would the crying up of the light within be a stumbling block to the Jewes and foolishness to the Greeks No certainly But because the Apostles doctrine did lye so crosse hereunto neither Iewes nor Greeks could relish it except those who were the called and they indeed and they only saw Christ the power of God and the wisdome of God vers 24. What need is there that we should insist in disproving of this which overturneth the whole doctrine of the Gospel and rendereth all the administrations thereof useless and ridiculous 2. What Faith I wonder can be produced by this Light within It cannot be the Faith of God's elect for the mighty operation of the Spirit is required thereunto and as an external mean the out ward preaching of the Gospel which is called the word of Faith Rom. 10 8. and the hearing of faith Gal. 3 2. And Paul tels us Rom. 1 5. That he and others received grace and Apostleshipe for obedience to the Faith among all nations The Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was keept secret since the world began but now is made manifest and by the Scriptures of â—he Prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Rom. 16 25 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4 15. The Thessalonians were called to the beleefe of the truth by the Gospel 2 Thes. 2 14. It must thâ—n be the faith of Heathens or rather the faith of Devils for they beleeve and tremble and Nature can produce no other faith but a natural faith founded upon nature which is of the same kinde with the faith of devils Is not the Quakers Religion a noble Religion which would bring us the length of Devils 3. That which is left in every man to be a witness for God is nothing but a Natural Conscience witnessing according to the Law of Nature and the dim light thereof that is not yet extinct and will this Natural Conscience produce saving faith in a heathen Sure the devil hath a conscience as an intellectual creature witnessing that there is a God and so witnessing for God Shall we call this conscience the word of God the hearing of which will produce faith Then the Quakers Gospel is a Gospel for the Devils giving them ground of hope of Faith and Repentance if they will but obey that Gospel which is preached within them 4. What a bold and manifest perversion of Scripture is it to apply that Word Ier. 23 29. which is express of the word spoken by the true and faithful Prophets of God unto this dumb preacher in every mans bosome 5 We see then that the softening and warming Spirit of God who by his power and efficacy melteth the heart is in every man by nature in every Turk Tartar Barbarian c. And whatever the Scripture speaketh of this work of the mighty Spirit of God must all be understood of this Light within every man O desperat souls O wretched errour Will not the Lords hand be seen against these impudent audacious perverters of the right wayes of the Lord 6. This fire and hammer will do wonders if it be not resisted But when fire worketh upon water and a hammer beateth upon hard yron or stone can it but meet with resistence At length we see all the operation of grace which he talketh of is the sufficient grace that Pelagians Iesuites Arminians plead for which must have no more efficacy anâ— power ascribed to it whatever great names it get than may salve the honour and consist with the glory of Free will which must weare the crowne and have all the praise for this grace must not entrench upon the Lordly liberty of mans will but must stand off and petition Lord Free will to consent and yeeld if it will but if not it can do no more And so it shall be of him that willeth and runneth and not of God that sheweth mercy contrare to Rom. 9 16. And it is not
or therefore others did not understand them and savingly beleeve them who will receive any of these consequences But mary her self understood not somethings not yet the Apostles And what then did they not understand so much as was then revealed and necessary to salvation And did they not understand after Information Poor man he goeth far to fetch waâ—er to no purpose Will any thing here said bring the least reliefe unto his desperat cause and prove that Heathens now without the Church can be saved without the knowledge of Christ Quakers can dream waking I see 12. But Pag. 118. § 27. he saith that several of the Gentiles by this inward light were sensible of the dammage that came by Adam's fall Answ. And what then were they also sensibâ—e of the advantage that came by Iesus Christ and will all that are sensible of their dammage suffered by Adam's sin be saved This is a wide door to salvation indeed but the Scripture tels us no such thing His citeing of a â—aying of Plato and another of Pithagoras and a third of Plotinus and a fourth of we know not whom whether truely or not is uncertain not doth he name the places where they say so that some who might be so curious as to know the truth might try is to as good purpose as if he did thresh the water for whatever apprehensions these Heathens had of the misery of man and â—et a very small knowledge and reason considering what was obvious to all their eyes might soon have made them say all that he citeth of them here viz. that mens soul is fallen into a dark cave where it converseth with shadowes And that man wandereth in the earth as a stranger exiled from God and that mans soul is like an extinct coal and that the souls wings are clipt so as it cannot flee to God He tels us nothing of their apprehensions of a way of Redemption out of that misery and the knowledge of this we say is necessary unto Salvation Yes in the following words he tels us that they also knew Christ as a remedy to deliver them though not under that denomination Then sure they had not this knowledge by Revelation For divine Revelation would have given the knowledge of Christ under the right denomination but by natures light And if Natures Light will lead people to a crucified Christ we may burne the bible But how proveth he this He tels us that Seneca Epist. 41. speaks of an holy Spirit that is in us that teacheth us as we receive him What is in this true or false â— cannot judge at present not having that book by me only I must tell him that the Scriptures speak of no holy ghost in every man And that the Holy Ghost and Christ Immanuel God-man is not one and the same and that faith in Christ is required unto salvation And might noâ— Seneca meane hereby Reason which the Scriptures tell us is now corrupt and carnal and an enemy to the Gospel Sure that passage he citeth next of Cicero's out of Lactan. Too long here to translate and insert is speaking of nothing as the words cleare but of Reason and it is expresly called so recta ratio given to every man Is this the Quakers Gospel-Teacher Saviour Christ and Redeemer Why doth he else where seem to cry out against the Socinians When here he cryeth up so much with them and with heathens pure Reason Is this the Holy Ghost that acts leads and guides them and teacheth them all their divinity poor souls Are they so in love with paganisme that for its sake they will renunce all Christianity 13. There is a mighty argument following which must be noticed it is this The Heathens call this Reason or I know not what wisdom and this is the name that is given to Christ in the Scriptures Prov. 1 20. 8 9 34. Ergo what Therefore tâ—e Heathens knew Christ. Is not this a noble argument well becoming such as pretend to rare light and knowledg and to nothing lesse then Revelations and Inspirations It is no wonder that they say Christ is in them for they are possessours â—f wisdom and Christ is called wisdom Did he neâ—er read that the wisdom of this world is foolishness and that the world by wisdom knew not God And was this Christ because he is elsewhere called wisdome did he never read that God would destroy the wisdom of the wise and is the meaning of this that God would destroy Christ because Christ is somewhere called wisdom What notions of men destracted or rather judicially given up of God are these Hence saith he further such among the Gentiles as left that which was evil and turned to that which was good and justice were called Philosophers that is lovers of wisdom But what if he be mistaken in the ground or reason of this name given or assumed And whether he be mistaken or not what can he make of it Belike he would say They were lovers of Christ for Christ is called wisdom Is not this man a noble advocat for Heathens and worthy of his hire Are not these all very strong arguments to prove that Heathens knew Christ though not under that notion and therefore may be saved But Phocilides who knoweth where said saith he that that was best wisdom which was had by inspiration of God And could not blinde nature have told him so much Was this such an excellent piece of knowledge that it may truely be called saving And was this the knowledge of Christ under some other denomination Could not the devil say as much And may he therefore also be saved What were this mans thoughts busied about when he wrote these things was he dreaming Or in a rapture of Quakerisme or sunck into his introversion where he lost all humane Reason 13. Then Pag. 119. he saith he could produce many such But to what purpose To prove saith he that they knew Christ by his work working in them by which they were turned frâ—m unrighteousness to righteousness and made lovers of his power and whereby they felt themselves delivered from evil If this be the conclusion that he would proâ—e why hath he not brought one testimony to this end what he hath hithertill adduced agreeth as well with this conclusion as harp doth with harrow But the Apâ—stle he addeth saith they did shew the work of the law written in their hearts and therefore as all were doers of the law so without doubt they were justified We spoke to this before and this man is tedious in his repetitions for want of arguments only I note that I see now he concludeth that all the Heathens were saved for they were all â—ith him doers of the law and that because they had all the work of the law written in their hearts and so were all justified Happy Heathens if so and if so it were better to be Heathens than Christians for all Christians are not justified and saved though they have
holy sayes he as is the root they come from and therefore God accepts them and justifieth us in them and rewardeth us for them of his proper and free grace But the question is whether they be perfect and can stand before the tribunal of Justice and so become any part of that Righteousness answering the Law which requireth perfect conformity in all points which is the formal objective reason of our Justification before God whose judgment is according to truth 18. Thus we have seen his explication of their Opinion which in short is this That the formal objective reason or as he with others speak the formal cause of Justification is a Principle of grace within or Christ formed there that is the spring and principle of good works which is begun sanctification This I say is it according to his words but if we â—emember what was said to this above and consider what this Christ within is according to the Quakers principles we shall finde that in this point their judgment is more dâ—testable than is that of Papists for this Christ within is formed of meer Nature and that without any assistance of divine grace by the meer Rational power and will of man yeelding unto the dictats of that Light which is as well in pagans that scarce have the use of reason as in Christians and in all alike and so it is a Christ formed within whereof Pagans Turks and Indians that never heard nor never shall heare the least sound of the Gospel are capable and by vertue whereof they as well as Christians can come to be justified So that in short the justification which Quakers maintaine is a Pagan-justification resulting from a Pagan-sanctification and if this be not many degrees more damnable abominable then the doctrine of Tridentine Papists let any of understanding judge 19. After this he layeth downe three Propositions the confirmation of which will as he thinketh prove his point The first is this Pag. 129. The Obedience and Passion of Christ is that whereby the soul obtaineth remission of sins in that it is the cause prâ—curing that grace and seed by whose inward operations Christ is formed within and the soul is made conforme unto it and so just and justified And in respect of this capacity and offer of gracâ— God is said to be reconciled not that he is actually râ—conciled or justifieth any or holdeth any justified who remaineth in his sins ungodly impure and unjust Ans. 1. To say that the obedience and suffering of Christ procureth remission of sins in that it procureth that grace and seed c. is but a Socinian and Arminian untruth destroying the Satisfaction of Christ and upon the mater saying that Christ by his Obedience and Death did not fully discharge the debt of all those that are justified did not make a Proper Real and Full Satisfaction to justice in their behalf contrare to Rom. 5 8 9 10 19. 1 Tim. 2 5 6. Heb. 10 10 14. Dan. 9 24 25. Esai 53 4 5 6 10 11 12. Nor doth the Scripture speak so of the mater see Ephes. 1 7. In whom we have redemption through his blood the forgiveness of sins So Col. 1 14. See also Col. 2 13. Ephes. 4 32 Mat. 9 2 5. Mark 2 59. Luk. 5 20 23. 7 48. Mat. 26 28. Heb. 9 22. It is true the methode of the Gospel requireth that the Persons be first united to Christ by faith before they can obtaine these benefites of his Redemption but this is not the thing he speaketh of 2. This grace and seed is with him common to all flesh But the Scriptures tell us not as we have showne above that Christ's righteousness was for all or that all receive grace by vertue thereof 3. Christ formed within by the inward operations of that grace and seed which is common to Pagans is but a Natural Christ and Birth for such as the cause is such must the effect be And so what followeth upon this is but a Pagan righteousness and Justification 4. It is false as we have already manifested that God is said to be Reconciled only in respect of this capacity and offer of grace 5. We say not that God justifieth any remaining in their sinnes yet we grant that the Justified may commit sinnes and thereby fall under God's fatherly displeasure Psal. 89 31 32 33. 51 7 8 9.10 11 12. 32 5. 1 Cor. 11 30 32. Luk. 1 20. Mat. 26 75. and yet withall remaine in the state of Justification Luk. 22 32. Heb. 10 24. for we approve not of Antinomians in this mater 20. The Proposition we have heard and what he would properly assert thereby we are yet to learne Possibly his proofs will help us to understand it The first proof Pag. 130. us from Rom. 3 25. Here sayes he the Apostle showeth the efficacy of Christâ—s death viz. that by it and faith in it remission of by past sinnes is obtained And what then This is it in which and for which the long suffering of God is exercised toward men And what then Therefore though men by their dayly sinnes deserve eternal death yet by vertue of the sacrifice of Christ grace and the seed of God move them in love dureing the day of their visitation that they may be redeemed from evil Here are Quakers dreames whereof the text maketh no mention and dreames that have no sense but with men of distracted braines 21. We are nothing the wiser by this proof let us see the next If God saith he should be totally reconciled unto men and repute them just while they were actually unjust why doth he so oft complean of his people as Esai 59 2. where there is perfect and compleat reconciliation there is no separation or it will follow that sins can make no separation and that their good works and worst sinnes are the same in Gods account This giveth too great liberty to sin And in the margine he saith he speaketh not here of persons not yet converted whom Antinomians their adversaries say were justified from the beginning but of persons converted according to Protestants who may fall into grievous sinnes and yet are said by them to remaine perfectly and wholly justified Answ. 1. Here beginne we to understand something of his Proposition and of its designe And for answere we say That there is a twofold unrighteousness one of State or of Person another of Condition and particular Actions As to the first no unrighteous person is justified because before Justification he must be cloathed with the imputed righteousness of Christ and so constituted just and in Justification declared just because constituted just And as to the second though such an one as committeth sin be in so far unrighteous as to his actions and in that not justified or approven of God Yet being united to Christ by faith and thereby put in a justified state he remaineth in Gods account a justified person as to his State which
is not broken off by these sinnes This may be further cleared when we come to speak of perseverence 2. Not to insist on Esai 59. and other such Scripture places which may be understood of the generality and body of a Church which are Gods people by profession but not by real union through faith and so speak nothing to the point in hand We say that sin in the justified though it maketh a separation from God in respect of his fatherly smileing countenance so procureth fatherly displeasure wrath and anger and sad chaftnings Yet maketh not a separation from the state of favour nor putteth them againe into that state of separation wherein they were before conversion 3. We grant that sins in the Regenerat can so far make a separation as that by such sinnes the regenerat may incurre Gods displeasure Esa. 64 5 6 9. 2 Sam. 11 27. grieve the Spirit of God Ephes. 4 30. lose some measure of their graces and comforts Psal. 51 8 10 12. Revel 2.4 Cant. 5 2 3 4 6. have their consciences wounded Psal. 37 3 4 51 8. and bring temporal judgments on themselves 1 Cor. 11 32. Psal. 89 ver 31 32. 4. Hence we see a manifest difference betwixt their best works and worst sinnes even in Gods account 5. And also we see how false it is to say that our doctrine openeth a door to licentiousness 6. Though he call Antinomians his adversaries Yet he and they agree in this principal thing against the Orthodox that both say there is no difference to be put betwixt God's Fatherly-displeasure and his Law-wrath 22. His third argument followeth which in summe is this The Gospel requireth faith and repentance and other like conditions before Iustification which is in vaine if we be justified before Ans. This saith something against Antinomians who plead for a Justification before faith But the man knoweth that we are not of that judgment for our Confession of faith saith Chap. 11. § 4. That though God did from all eternity decree to justifie all the elect Gal. 3 8 1 Pet. 1 2 19 20 Rom. 8 30 and Christ did in the fulness of time die for their sinnes and rise againe for their Iustification Gal. 4 4. 1 Tim. 2 6. Rom. 4 25. yet they are not justified until the holy Spirit doth in due time actually apply Christ unto them Col. 1 21 22. Gal. 2 16. Tit. 3 4 5 6 7. What followeth in that Page 131. speaketh nothing against us for we maintaine not Antinomian doctrine But Pag. 132. he saith that the Intercession of Christ should be made vaine and unnecessary if he should pray for such as are already reconciled and perfectly justified Ans. Neither doth this make against us for we say not with Antinomians that sinnes not yet committed are actually pardoned And as for the state of Reconciliation and Justification which we owne as it maketh not after-sinnes to be already pardoned so it rather establisheth the use and necessity of Christs intercession to the end they who are justified may obtaine remission of these after-sins after the Gospel methode that is after they have repented of them and gone by faith to the bloud of Christ and that they may get grace to recover them out of sin by Faith and Repentance And this may serve for confutation of what followeth being nothing but a repetition of his corrupt doctrine and a renewed act of his wonted manner of perverting Scripture to the countenancing of his dreames without any coloure of verity 23. He sayes next he will answere Objections and proposeth one Pag. 133. § 6. And that he saith is taken from 2 Cor. 5 18 19. whence he sayes they and who these are he telleth not inferre that Christ perfected totally the work of reconciliation while he was upon the earth Ans. If the meaning of the Objection be that Christ did so perfect the work of reconciliation on earth that there was nothing to be done by man in order to his actual Justification and reconciliation with God we owne it not And by his answere it seemeth this is the meaning thereof Of the place we spoke above and rejected his corrupt sense thereof which here againe he repeateth The next Objection is from vers 21. and he thus frameth it As our sin is imputed to Christ so is his Righteousness imputed to us though we be not just and we are just only by imputation as Christ was a sinner How this is brought in here I see not but he must take his liberty Let us hear what he answereth Albeit saith he Christ is said to have borne our sinnes and to have suffered for them and to be reputed among men for a sinner Yet God did not repute him a sinner for he was holy Ans. That Christ was personally and inherently holy is very true and that God looked upon him as such is true also but yet as a Cautioner taking on the debt of his people he became imputatively a sinner And the Father constituting him thus a cautioner in the room and place of the chosen ones is here said to have made him sin who knew no sin that we through him might be made the righteousness of God He addeth Nor did Christ die that we might be accounted just though no more really just than Christ was really unjust Ans. Nor do we speak so but this we say as Christ who was inherently and personally holy Yet as our Cautioner was by imputation accounted a sinner our sinnes being laid upon him and caused to meet upon him as Esa. 53 6. So though we be unrighteous in ourselves and inherently sinful and guilty Yet by imputation of Christs righteousness we are really accounted just He proceedeth If we be made just as Christ was a sinner by imputation then as there was not the least sin in Christ so there is no necessity for the least righteousness in us Answ. Neither is there any necessity of our righteousness if we except faith closeing with Christ in order to our becoming Righteous by imputation or being justified upon that account But as to other ends and uses he knoweth we plead for a necessity of inherent righteousness He saith This is to be understood only in that he did undergo torments in soul and body which were due to our sins that we might be partakers of that grace which he by suffering obteaned for us by the operations of which grace we are made the righteousness of God in him Ans. This is said but not proven and is contradictory to the native import of the words and scope of the place His undergoing the punishment due to our sinnes as our Sponsor and Cautioner presupposeth his standing in our room and being charged with our guilt else he could not have suffered and payed our debt as our Surety He proveth That this righteousness is meaned of infused righteousness because the Apostle speaketh of such a righteousness in the 14 15 16. verses of the following
because he saith it and so there is an end When the Apostle saith Phil. 1 v. 28. And in nothing terrified by your adversaries which is to you an evident toaken of salvation he pointed at something which might be looked upon as a ground for hope of glory must we also leane to that in justification After some lines wherein after his usual manner he must extravage he saith And such as feel Christ after this manner raised and reigning in them have a true ground of hope to beleeve that they are justified Which is very true because these works of Christ are inseparable fruites and effects of Justification After some few words againe to no purpose he tels us that Borhaeus Claudius Albericus Inuncunanus Essius three whose books I never saw and whose names I never heard before I read this Quakers book are for Justification by this Revelation And he calleth them Protestants but if so I have read of some Papists more sound then they are if their meaning be one and the same with this Quakers And finally he citeth some words of Mr. Baxters Aphorismes But he cannot be ignorant that Mr Baxters notions in this particular are little satisfying beside that Mr Baxter himself will have none citeing that book as expressing his plaine and full meaning And if he would put the mater to the issue of tryal by humane testimony we should give him Twenty for one 38. Now followeth his Third proposition wherein he asserteth two things first That good works seing they naturally proceed from this birth as heat from the fire are absolutely necessary unto justification as a causa sine qua non in which we are justified and without which we cannot be justified Secondly That such good works are pure and perfect These he cometh to prove Pag. 144. c. And they would appear to be a contradiction for seing good works are the fruites of this birth and by the birth we are justified good works must follow justification and so cannot be a cause no not a causa sine qua non for even a causa sine qua non must be before the effect Againe what is that to say in which we are justified Is the meaning only that these works are approven of God we upon the account of them so farr as they are done according to a Gospel rule What will this say for justification of State whereof we are here speaking finally How can it be said that without good works we cannot be justified seing we are justified by the Birth and the Birth is but the cause of good works and so it hath been said that good works are the Effects and Consequences of Justification This would suspend justification until good works appeared so we should be justified by the Biâ—th only Initially or in a preparatory way but not fully And further in this he is worse then Papists who will not say that the good works by which we are justified are such as can stand before Gods tribunal if He follow the strick rigour of Law and not the Gospels admixture of mercy 39. Let us hear his proofs The first is our of Iames 2. whence he frameth this Argument If no man be justified without faith and no faith be lively and valide unto justification without works then works are necessary unto justification But the former is true c. Answ. 1. Though it be true that no man at least come to yeers of discretion is justified without faith as an instrumental cause laying hold on and applying Christ and his righteousness yet this faith is not the Causa formalis objectiva of justification and far less can works be a part of this cauâ—e seing they are but fruites and consequences of this faith 2. These words and no faith is lively and valide unto justification without works may admit of a double sense either the meaning may be that no faith is valide unto justification but that which is true and lively and apt to produce good works or that no faith is valide unto justification but that which is actually produceing good works and in so far as it is attended with good works If the first be the meaning then it is apparent that good works cannot be said to be necessary unto justification as a cause thereof for it may be in actual â—eing when they are but in potentia If the last be the true sense this place of Iames will not evince it for Abraham was justified before he offered up his Son Isaac And then it would follow that no man is justified in his sleep or when he is not actually doing some good work 3. Thus we see and the place of Iames is clear for it that good works are only necessary in the person justified and necessary to prove the truth and reality of a justifâ—ing faith to the man self and to others And so notwithstanding hereof that is alwayes true that the Scripture saith Abraham beleeved God and it was imputed to him for righteousness Iames 2 23. Gen. 15 6. Rom. 4 3. Gal. 3 6. 40. His second proof is from several Scriptures as Heb. 12 14. Mat. 7 21. Iohn 13 17. 1 Cor. 7 19. Revel 22 1â— and he thus frameth it If these only shall enter into the Kingdom who do the will of the Father if these only be called wise builders blessed that do the sayings of Christ c. then good works are necessary to salvation and to justification The former is true c. Answ. Not to quarrel at the Proposition as containing words in it which are not in the places cited We shortly answ that not one of these places speak of Justification or mention the necessity of works thereunto But only of their necessity unto final salvation which we deny not And if his Argument hold no man shall be justified before he be in heaven All therefore that can hence be concluded is that good works are necessary in the person justified in order to glory but not that they are necessary unto justification 41. These two are all his arguments and how slender proofs they are of what he undertook to prove let any judge He cometh in the next place § 10. to answere some Objections The first is taken from Luk. 17 10. When ye have done all that is commanded say we are unprofitable servants Which is a clear proof that our works being but a doing of that which is commanded and so a doing of duty and such as bring no advantage unto God as a reparation of his Glory or satisfaction to his justice for the wrongs done and therefore can have no interest in that which is the causa formalis objectiva of our justification or in that which we must lean to as the ground of our justification before God or in that upon which we may expect absolution from the sentence of the Law and freedom from the wrath and curse of God due for the breach of
4 11. that pastors are given for the perfecting of the Saints c. till we all come unto the unity of faith c. Answ. 1. Hence we see the necessity of a standing Ministrie which yet he and is brethren are against as we shall heare 2. The Ministrie is to bring them on toward perfection and is for the edifying and building up of the body and of particular souls till we all come at length into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. How is it proved that this ultimat end is attained here And further we told above that there was a perfection comparative and in parts here attainable and attained according to the measure of grace of the gift given to every man Ephes. 4 7. 1 Cor. 12 11. But not a perfection of degrees which excludeth all increase and grouth contrare to 2 Pet. 3 18. Phil. 3 12 2 Thes. 1 3. not such a perfection as excludeth all sin He addeth Pag. 158. doth not the Apostle say that the Scriptures are given to make the man of God perfect 2 Tim. 3.17 Answ. Yes And they do that in their owne manner as a perfect and compleat Rule giving full instruction and information in all things necessary to salvation contrare to what himself taught above so that the the man of God needeâ—h to hearken to no Dreames Enthusiasms or Precepts of men to learne what is God's wiâ—l How doth our doctrine make Prayers useless Are not these prayers saith he useless and without faith that are made for preservation from sin if withall they beleeve that God will not give them what they ask Answ. So said Crellius the Socinian But the doctrine of Perfection seemeth rather to take away all use of such Prayer for who will pray for that which they have 2. If saints pray for a sinless state here they pray without warrand He that taught us to pray that we be not led into temptation taught us also to pray for forgiveness of sinnes But saith he what shall we say of the prayers of the Apostles Col. 4 12. 1 Thes. 3 13. 5 22 c. Did they pray so without faith Ans. This is another of Crellius arguments But we say The Prayers of the Apostles were not for a sinless state nor did they beleeve that the Saints here could be in such a state as to sinne no more Nay while they prayed thus for the saints they supposed that the saints had not yet attained to it Epaphras not the Apostle Paul is said Col. 4 12. to labour fervently in prayer that the Colossians might stand perfect and compleat in all the will of God that is might set the will of God only before them as their Rule and hang upon no man as to their Christian conduct but walk in sincerity as becometh Christians following the rule of Gods Law and might not be alwayes câ—ildren tossed to and fro with every winde of doctrine and spoiled through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ as there was ground to feare as we see Chap. 2. Paul 1 Thes. 3 12 13. is clear against this imagined Perfection for he prayeth that God would make them to increase and abound in love so that thâ—re was yet some shortcoming to the end he might establish their hearts unblameable in holiness at the coming of our Lord Iesus Christ. So that he sheweth not what a measure of love and holiness they will attaine unto here but prayeth that it might alwayes be growing untill it attaine its full perfection at the coming of the Lord. The same is clear from 2 Thes. 5 23. Which maketh against this imagined perfection and speaketh only of a perfection of parts not of degrees 24. In the fift place he reasoneth thus Pag. 158. § 7. Our doctrine is repugnant to common sense and reason Why so for these two opposite principles in the children of darkness and in the children of light are sin and righteousness And as men are respectively fermented with the one or the other so are they to be called justified or reprobated seing he that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord Prov. 17 15. Ans. This argument would prove as well that full perfection which he denieth to be common to all the Regenerat to be essential to the state of Christianity and therefore he must answere it as well as we But 2. That there are contrary principles in the godly and wicked is true and it is as true that there remaineth sin in the godly which floweth from a principle of corruption yet the Godly man is not fermented to speak in the dialect of the Quaker or rather to speak in the dialect of the Scriptures is not under the dominion of that principle nor given up thereunto as the wicked are with full will consent and pleasure without any reluctancy or lusting of a contrary principle 3. It is not saife to call all not yet justified reprobat 4. The Lord justifieth none upon the account of their Inherent Righteousness and indeed this mans opinion tendeth to a setting up of Justification by the works of the law or inherent righteousness for if man can abide in all things that are written in the Law he should be free of the curse Gal. 3 10. But this is contrary to the experience of the best of Saints Psal. 130 3. 143 2. Iob. 9 3. 4â— 5. 1 Cor. 4 4. And the Law should not then be weak because of flesh contrare to Rom. 8.3 And contrare to that Iam. 2 10. He who trangresseth in one is guilty in all and contrary to these Scriptures Gal. 3 21 22. 2 21 3 10. further sayes he Then a man should be called just who sinneth in all his actions Ans. No man is calleâ— just before God in point of Justification becauâ—e of his Inherent Righteousness but because of the perfect righteousness of Christ imputed to him by God received by faith And as to sanctification such may be called just because of Integrity Sincerity Uprightness of heart because of Endeavouring after conformity to the Law in the strengh of the Lord upon which account the man is approven of God but not because he is sinless for then no man should goe under that denomination But sayes he the subject is donominated by the accident that adhereth Ans. Yet a wall is called white though the whiteness be not perfect but mixed And God giveth the denomination according to grace that is according to the better part though it sometimes should be the lesser part He asketh where are then the children of God and of light the sanctified and purified ones Ans. Even where these are who are groaning under a body of death and running daily to the
too Catholick Hence we see how false it is that he saith afterward Pag. 174. that this Church hath sometimes been Invisible though he after the Quakers manner misapply that Ier. 3 14. 1 King 19 18. For alas it hath alwayes since Adam fell been too visible 4. Next § 3. He speaketh of a particular Church and here seemeth to worde the matter better but he having already given us the Key we shall be the more able to unlock his cabinet We must sâ—ith he consider a Church as it signifies a certain number of faithful persons That is Persons only taught by the Light of nature though as for Religion they may be worshipers of the Devil for this particular Church needeth but be a part of the Catholick Church what more Gathered together saith he by the Spirit of God and the testimony of some of his Ministers That is say I by the Light and Law of nature and the testimony of Quakers or such Ministers as preach nothing of the Gospel nothing of Christ revealed in the Gospel nothing of the mystery of God of Christ therein revealed What more And brought unto saith he the faith of true principles and the doctrine of the Christian faith That is such principles and doctrine of Christian faith as may be among them that never heard of Christ or of Christian Faith that worshipe the work of mens hands and possibly the Devil Whose hearts saith he further united by the same love and their understanding illuminated with the same truth meet together to attend upon God adore him and unanimously give testimony against errour though they suffer therefore But 1. Do not their bodies meet together too 2. Can that love be true Christian love which may be among Pagans 3. What illumination of truth can they have who never had another teacher than a Natural Conscience within or the Law written upon the works of creation and providence 4. What attendance upon God or adoration of him without Christ known and beleeved in 5. What testimony against errour can they give who never heard of the Gospel or of Christ 6. I know that here he is giving us a description of Quakers Conventicles which really are Synagogues of Satan He tels us further that all the members of those meetings teach and instruct one another And so they are all officers all eyes c. and so monsters No organical Church Then he closeth with an untruth saying that such were all the primitive Churches gathered by the Apostles While as the Apostolick Churches consisted of persons who called upon the name of Jesus Christ our Lord 1 Cor. 1 2. They were Churches in God the Father and in the Lord Jesus Christ 1 Thes. 1 1. 2 Thes. 1 1. that is such as acknowledged and worshiped the true God and that in Jesus Christ which neither Pagans nor Jewes as such did 5. Having thus spoken of a catholick of a particular church he cometh § 4 to speak something of the qualifications of the members of both which I judge superfluous seing that was sufficiently done already Yet because his words here are of a finer-like dress let us heare him That one sayes he may be a member of the catholick church it is necessary that there be an inward call of God by his light in the heart and that the heart be fermented by his nature and Spirit so as he leave off unrighteousness and turne to righteousness and that as to the inward part of his soul he be cut off the wild olive of nature and planted in Christ bâ— his word inward Spirit And all this may be in them that are ignorant of the history of Christ as was proved in the 5. and 6. Thesis Ans. These are fine words to deceive the simple had he not sufficiently explained himself above in the place by himself cited and just now also given us a clear view of his Catholick Church and of its members we might readily have been deceived But according to his owne interpretation of himself and a narrow inspection of his words here We finde 1. That one can be a qualified member of the Church Catholick who hath never heard of Christ or of the Covenant of grace in Christ nor learned any more of Christianity or of the Gospel then what nature could teach and how dissonant this is from the whole Gospel let any that ever read it speak 2. All this inward call of God is by the light that is in the heart of every man by nature is this any thing else but natures dim light 3. All this fermentation to speak in the Quakers dialect is effectuate by the power of this light and this is it he meaneth by the Spirit as he hinteth here and leargly told us before 4. All the effect of this work is but an outward turning from unrighteousness which a natural wretch may do upon the information of a natural conscience This is nothing of true Sanctification 5. It is impossible that all the operation of nature can bring a man off nature and plant him in Christ. 6. The Spirit of God worketh in and with the word and this word is the preaching of the Gospel and where the Gospel is there is the history of Christ. So that where there is nothing of the history of Christ there is not the word of the Kingdom there is not the special working of the Spirit of Christ This word therefore and inward Spirit whereof he speaketh is but he word Spirit of Nature that is nature under new names the Paganish-word and Spirit 6. But what is requisite to a member of a particular christian church He answereth Pag. 175. Beside this inward work it is necessary sayes he there be an external profession and faith in Iesus Christ and these sacred truthes delivered in the Scriptures when the inward light and testimony of the Spirit shall naturally incline compel such as are subject and obedient to it to give assent and credite to the truthes delivered in the Scripture Ans. We heard before of a Catholick Church whereof all the members must needs be saved and of a Particular Church much of the same complexion with the Catholick but now we hear of a new Church called a Particular Christian church the complexion of which seemeth to differ from the former But the matter is this Christianity with him is not necessary to salâ—ation thâ—re may be particular Churches were there is nothing of the Christian Religion Pagans that are somewhat Moral Civil belong to the catholick Church shall be saved as well as Christians But because where the word of the Gospel is come there must be some respect had to it to the word of God therefore a little more is necessary in this case though not in it self to be found in such as live in such places where the word of God is for it were a shame to say that no more were required of a man borne and living all his
dayes where the word of God and the Gospel is than of a pagan that never heard of Christ. But now what is required An External profession c. This is good enough to declare that the Quakers Churches are not Christian for they beleeve not the holy truthes set downe in the Scriptures because they oppose and contradict them Nor do they beleeve in or make profession of Jesus Christ revealed in the N. Testament because they oppose him and all his Institutions But how is this faith wrought is it by the Spirit of God No the inward light alone doth it that is it is a faith of Christ of the truth of the Scriptures that nature can sweetly naturally incline yea compel unto But this can reach no further than the truths that corrupt nature can teach and what affinity these have with the Gospel of the grace of God let Christians judge And thus we have run round and are againe where we begane 7. He inferreth from what he hath said That the inward work of holiness and laying aside of iniquity is every way necessary to constitute a member of the Church of Christ. Yet it is but such a work of holiness that nature can produce effectuat We acknowledge true holiness wrought by the Spirit of God subdueing overcoming nature to be necessary in all that are members of the Invisible Church but not necessary to constitute one a member of the visible Church general or particular What more That outward profession is necessary to make one a member of a particular congregated church though not of the catholick church Then the particular Church is not an homogeneal part of the Catholick but of a different complexion Then members of the Catholick church cannot be members of a particular Church without some more be added It seemeth then these particular Churches are Visible Churches but the Catholick is invisible Yet saith he this external profession is every way necessary where God giveth opportunity to know it and the outward testimony is to be beleeved when and where it is revealed Then it is no way necessary otherwise and so without any Knowledge Revelation or Acknowledgement or Profession of the Gospel one may be a member of the Catholick saved Church are these things consonant to Scripture 8. Next § 5. He tels us that the devil working in the mystery of iniquity taught his followers to say That none how holy so ever was a member of the church of Christ without an outward profession and unless he were initiated with some ceremonies Ans. And what can it be else but the devil working in the mystery of iniquity that taught him to say tha◠Pagans Turks Jewes who are enemies to the true Christian Religion can be members of the Catholick church without either Profession or Knowledge of Christ 2. Himself said that this profession was necessary to particular Christian Churches And are not these Churches of Christ 3. for the external ceremonies used in the Church of Rome we owne them not but such as Christ hath instituted in his word if the Spirit within him be not contrary to the Spirit speaking in the Scriptures he also should owne And againe saith he That if one have an outward profession though inwardly ungodly and irregenerate he may be a member of the true Church of Christ Ans. That such an one may be a member of the Church Visible we owne it as the truth of God and when he shall be pleased to forme a disput upon this head shall make it good And at best he is but mistaken when he addeth that this is to put light for darkness as if God did more regard words than works For the Lord calleth for both Rom 10 9 10. He is also mistaken when he sayes that Antichrist did build his structure upon this foundation For he applieth all the privileges of the Invisible Church unto his visible Synagogue of Satan distinguisheth not betwixt the Visible the Invisible Church as neither doth this Quaker non-churcheth all who are not of his combination and how neare this Quaker approacheth to him in this he can judge if he will 9. What he speaketh of the degenerating of the primitive churches is true but when among these corruptions he reckoneth Pag. 176. this as one that men became Christians that is members of the visible church by birth he is far out for if that be a corruption the Apostles first primitive Church were guilty thereof for we owne it from them Peter told the Jews that the promise was to them and to their children Act. 2 39. And Paul told the Corinthians 1 Cor. ◠14. that the children of beleevers were holy and under the Law children by birth enjoyed this privilege this privilege was never taken away from them under the Gospel What he saith of the reformed churches though there be too much truth in it yet it ill becometh him his party to upbraid them seing all their designe as hath been often observed is to make them us all mere pagan churches And instead of true holiness to presse upon us Natural Dead Antievangelick Morality CHAP. XVII Of a Ministerial call 1. OUr Quaker having thus dispatched what he had to say of the Church cometh to speak to what he had mentioned in his Thesis concerning the Ministery where we finde several things spoken unto which we shall examine severally In the beginning of his 10. Thesis he tels us That as by this gift grace and light all the true knowledge of God in spiritual things is received and revealed so by the same as it is manifested and received in the heart by its power and efficacy every true Minister of the Gospel is constituted prepared and furnished for the work of the ministry And by this moving leading and drawing must he be led commanded in his misterial work as to places where the persons to which and times when he is to be imployed That which here we are to take notice of is that which constituteth a Minister and with this Quaker the only thing that maketh one a Minister is Inward Light which he calleth also grace and a gift as it is received in its power in the heart This is all his call unto the weighty work of the Ministrie What this Light Gift and Grace is we discovered above sufficiently and after examination of all that he said of it found it to be nothing else but the dim Light and Law of Nature or the Relicques of that which once was glorious and illustrious while Adam stood because nothing else can be supposed now common to all Adam's sones or all that are Rational Creatures whether borne without or within the Church whether Pagans Barbarians Cannibals Shythians or what you will And this he makes both the Preacher or Revealer of Spiritual things and the Meane by which this Revelation is received for by it all the true knowledge of God in Spiritual
22. And the practice of the Church thereafter evinceth that this course was constantly followed and though through corruption base and unworthy men entered sometimes into the Ministrie yea and though afterward the Ordinance was corrupted through Antichrist by his manifold additions and other corrupt appendices yet the Ordinance of Christ is not to be rejected but rather to be purged from these corruptions annexed without Scripture warrand that the ordinance may be observed and preserved in its primitive Integrity And though by reason of such corruptions there was an interruption of the conveyance of the ministerial power in the order and manner appointed by Christ yet the Ordinance might be taken up againe and some usual circumstances dispensed with in such a case of necessity without the least impeachment of the Ordinance it self We need not then trouble ourselves to enquire after such an uninterrupted succession of Persons so ordained one after another if we finde ministers now setled according to the Ordinance of Christ we are to be satisfied But the thing that troubles him is that we say such as are ordained by Pastors according to the rule of the word are Pastors and to be owned as such Nor will it satisfie him that we say that beside this such as are called must have an inward call also of God inclineing them to that work as we formerly hinted because as he thinks there is no enquiry made after this and yet if he would look our directory for ordination he might finde as much as might satisfie a reasonable man concerning this which is not obvious to mens tryal and examination but is hid in the heart As to what he saith § 9. and 10. because it concerneth them who plead for the necessity of an uninterrupted Succession which I see no necessity for I need not trouble my self to Answere though I see nothing said by him which is of any force and elsewhere I have said something to it See my book against Velthusius Assert 9. towards the end and I shall recommend to this Man the serious perusal of Voetii Desperata Causa Papatus 12. He cometh § 11. Pag. 187. to speak to Others who lay not so much weight upon this Succession as conveyed through Papacy but assert that in extraordinary cases of necessity somethings may be done which ought not to be done in other ordinary cases when the Church is setled and rightly constituted or purged from destroying corruptions And what sayes he here Forsooth to vindicate himself and his fraternity for taking upon them the Ministrie at their owne hand he hath the face to say that he can accuse us of many errours And what will his bold saying so do when we have evinced that Quakerisme is but a Cento an Hotch potch of errours so that they are become the very Kennel in which all the filth of other errours and heresies run are become one standing puddle of abomination And as to their being Ministers what I pray have they to show but what the false Prophets and Apostles did pretend unto He talketh of an Immediat Revelation but who seeth that but themselves who have the false light of an ignis fatuus to enlighten them Shall we think that the Immediat Revelation of the Spirit of God would act men as they are acted and prompt them to at rampling upon all the holy Ordinances of Jesus Christ The Comforter whom Christ promises to send will guide into all truth Ioh. 16 13. and not sure into all errour and will glorify Christ vers 14. while as the evil Spirit in these Quakers cannot do more than he doth to vilify Christ and render him most contemptible in his Person Offices Work Ordinances He tels us that this immediate revelation of the Spirit is as necessary in a Church constituted as in a Church to be constitute But what meaneth he by this Immediat Revelation Meaneth he nothing else than what is necessary to all true Christians and is acknowledged by us that is the inward working of the Spirit sanctifying the soul No sure it is plaine Enthusiasme of which we spoke enough above Chap. III. And who saith or how will he evince it that our first reformers were called to the work of the ministrie by such an Euthusiastick Call as were the Prophets of old or such an immediat outward call with an audible voice from Christ as the Apostles had I deny that any such thing is necessary or to be expected even in extraordinary cases seing the Lord can in a more plaine and obvious manner give intimations of his will then by Enthusiasmes or audible voices such as Paul had which he would not have us now look for having the Canon of the Scriptures now compleat before us to regulate us in all cases Ordinary and Extraordinary and having the constant significations of God's will in his providence to help us to understand his minde in particulars conforme to the general rules in his word And by these we may learne what is to be done or not done in this or that case without Dreames or Vive Voices from heaven or Enthusiasmes which whosoever would expect might fear that God because of their tempting of him might give the great Tempter leave to deceive them as experience hath proven 13. As to that which some say That such as boast of an Immediat Call should confirme the same by Miracles He answereth Pag. 181. That as this was Objected by the Papists unto our first reformers so their answere may suffice to wit That was not necessary for them seing they preached nothing but the doctrine that was already confirmed by miracles And beside Iohn the Baptist and some true Prophets did no miracles Answere Though I do not owne the Objection as it is here simply set downe Yet take it thus and it will prove too hote for his fingers They who have had immediate cals from God were able to give evidence of the same by miracles or some other evident testimony of the Spirit that it was so which to contradict or not to receive and beleeve had been iniquity and utterly unreasonable Now what can these Quakers shew to justifie their Immediat Call to be of God They alleidge an Immediate Call but who can see any grounds to beleeve it Their saying so is not enough for false Prophets said it Their doctrine can not evince it for if their call be to be judged by their doctrine I know no heretick that ever breathed that had not better ground upon this account to pretend to an Immediat Call for I defye any man to name me any Seck of hereticks or erroneous persons since Christianity was heard of that maintained such a bundle of Errours and Heresies as these Quakers do to speak nothing of their blasphemous expressions and practices let any but read the examinations of Iames Nayler and his carriage about Bristol and their dayly expressions in their books and judge But to wave these let us consider but
taught can teach and opportunely admonish and by certain experience witness for God as did of old the Prophets and the Apostles of late 1 Ioh. 1 1. Ans. By this it seemes that all ministers learning of what soever kinde that is useful must be immediatly taught them they must have all by inward Instructions of the Spirit And it will not be enough to him that the Spirit teach us by ordinary meanes as he did Daniel Chap. 1 17. comp with vers 4 but it must be by Immediat Inspirations Revelations I would faine know if he learned his Latine Greek Hebrew so But who seeth not what a tendency this hath to banish all learning out of the world and to introduce palpable Paganisme Darkness Ignorance whereby people may become a prey unto such seducers as he is If so away with all Academies Schools of learning though even when Immediat Revelations were more ordinary there were schools of the prophets young prophets having others over them 1 Sam. 19.20 we hear of the sones of the prophets 2 King 2 3. of master scholer Mal. 2 12. See also 1 Sam. 10 5 10. 2 King 2 5 22 14. Away then with all Reading Studying or Searching of the Scriptures away with learning so much as to read with all study of arts of sciences that might help in the least to understand the Scriptures contrary to Deut. 17 19. 1 Tim. 4 13. 5 17. 2 Tim. 2 15. Revel 11 3. Ioh. 5 v. 39. for we have no more to do now but to waite for Immediat Revelations of all things which I should judge a manifest tempting of God an exposeing of our selves to delusions which God in his righteous judgment might give us up unto Doth not the Spirit in Paul's making use of the sayings of heathen poets Act. 17 28. Tit. 1 12. teach us that a good use may be made of humane learning even for carrying on a spiritual work Nay this principle followed forth would destroy all Teaching all Interpretation of Scriptures all Meanes of learning all Instruction of parents all Ministrie And what have we then to do with the Quakers teachings writtings This is no new thing it was the doctrine of the old Anabaptists 8. Then § 19. forward he comes to speak in particular to three parts of literature as if there were no moe nor none more excellent useful the first is the Knowledge of tongues Latine Greek Hebrew And he sayes we judge the knowledge of these necessary that we may read the Scriptures in the original languages which Scriptures he sayes we take to be our only rule Thereby declareing that he owneth then not as such and sure seing we owne the Scriptures for our only Rule it is but rational that we study these languages in which they were first written that we may thereby come the better to understand their meaning seing no translation can so fully emphatically express the original in all points as were to be wished But why mentioneth he the Latine for this end Thinks he that any part of our Rule was originally written in Latine Belike he would foist-in some apocryphal books into our Canon or give us the Popish vulgar version for the only authenticque And if so we should not stand in great need of the Knowledge of Hebrew Greek He sayes this study was commendable in the primitive Reformers because darkness before had overwhelmed the whole Christian world Answ. 1. Then it seemeth there was then a Christian world contrary to what he said above 2. If it was needful to dispel darkness it cannot be unnecessary to keep out darkness 3. But why might not the Spirit without their study have taught these things And why did they not waite till the Spirit taught them immediatly 4. How came it that the Spirit gave a blessing to their endeavours Will God bless sinful meanes But he addeth That true reformation was not placed in that knowledge for though Papists out of emulation set up that study yet we see that they are as much obdured in their errours as ever Ans. who saith that true reformation was placed in this It was a mean in it self to help towards the knowledge of the Scriptures And if Jesuites other Papists do not improve the same to a right end shall therefore the meane be condemned altogether This man tels us that Jesuites all men have a light within them which if well improven would prove saving and because they many others do not make a right use hereof will he think that it should be laid aside altogether I suppose not Therefore sayes he further this will not prove the necessity of this science unto ministers Whence doth he conclude this It is a conclusion without premisses for that which he said last would rather inferre the contrary Far lesse will it evince saith he that it is a qualification more necessary then is the grace and Spirit of God seing this can supply the want of that in rusticks and in ignorant persons Answ. I shall be far from saying that it is more necessary Let each have its owne place and I am satisfied things subordinat can well consists but this man will have these two contradictory What the Spirit may help illiterate persons to know by hearing in the things of salvation is nothing to the purpose for we are speaking of Ministers who should be knowing persons and able to teach others And Peter tels us what unlearned Persons are apt to do with the Scripture But says he Pag. 198. all the knowledge that is had by that learning is without the Spirit and so is fallible when as a rustick hearing the Scriptures read can say that it is true by the same Spirit also understand it and if needful interpret it by observing how his owne condition agreeth with the condition of the saints recorded in Scripture Ans. It is not without the Spirits ordinary assistance and we look not for immediat infallible Motions and Inspirations 2. Why may not the rustick if acted by an infallible and immediatly inspireing Spirit tell all this without hearing the Scriptures read And how should he even have heard them read in his owne language If they had not been translated And how had they been translated without this knowledge 3. May not the rustick mistake his owne condition and consequently misinterpret the Scripture or may he not misapply that passage wrest it contrare to its native scope and that through ignorance even of the letter of the Scriptures and so suppose an harmony or similitude where there is no such thing Such a thing I suppose is not impossible And what doth his argueing then evince But he hath a sufficient experience in some of his Quakers particularly in a shoe maker or cobler correcting a Professour in a citation of some passage of Scripture affirming that there was no such passage to be found Ans.
This man hath his fables ready at hand for we had such another before but few of his Readers can know whether he speaketh true or false all that I shall say is that this fable is impertinently here brought in for the question is not whether a Professour or Doctor may not have a failing memory Nor whether a mechanick cannot have a more happy one what more is in this fable I cannot see unless he would hence inferre that the Spirit teacheth them without book hearing or reading the very letter of the Scripture even the very translated words And if this be true it is little wonder they are at no paines in reading the Scriptures let be in studying of them But till I know the truth of this mystery better I crave his leave to suspend my beliefe 9. The next point of learning is Logick and Philosophy But whether is it Natural or Artificial Philosophy that he is against Though I judge that a man may be a minister yet be no profound Philosopher nor expert in that which goeth under that name Yet I think some measure of knowledge thereof can not well be wanted especially in such as have to do with wrangling sophisters like this Quaker that would pervert souls propagate errour it hath its owne profitableness to other uses also But what hath this man against it It is sayes he the root and original of all contention How doth he prove this we know the best things may be abused but the abuse of a science may bear its blame the science it self be blameless It draweth men away from that clear understanding of things which reason it self might furnish This if so is but its abuse He that is not very wise can be a perfect logician This may be doubted And it may be he will not deny that one not very wise may be a good Christian doth it not helpe in defending of truth refuting of hereticks The truth that is in men truely rational needeth not this help and it will not convince the obstinate but teacheth them many artifices and distinctions to oppugnate the truth saith he Ans. What meaneth he by that truth with is in men truely rational is it natural truth or supernatural common or saving Me thinks he had need of some science whereby to explaine himself for his language is dark 2. Though truth in it self should not need this help Yet it may stand in need of some such help to fix it in a subject that is doubting either because of the darkness of his owne understanding or because of the contrary argueings of Adversaries 3. This science is only used as an instrumental medium to convince or if not to convince yet to confute their errours and to defend truth from their exceptions and that in such a rational way as may be convinceing to such as will not be obstinate 4. If any use its distinctions to oppugne the truth they must beare the blame for this abuse the distinctions may however be good Truth saith he comeing from an honest heart and taught by the Spirit will sooner penetrate then thousands of demonstrations as the Instance of the old man convinceing the heathen Philosopher whom all the Bishops of the Councel of Nice could not overcome with their disputes Ans. This is only when it pleaseth the Lord to concurre with his blessing And such rare examples are not ordinary and are to teach us in all these wayes to depend upon the Lord for the blessing and not to loose us from the use of the meanes What saith he to natural logick He doth not deny the use of this because every man in his wits hath it he hath also used it in this treatise Ans. But if natural logick be so useful why is artificial or acquired logick so noxious seing it only serveth to accomplish and polish the other Though every man in his wits hath this yet I suppose some have more and some have less and such as have less may be allowed to take some help to increase it If he hath only used that logick here I could wish him to take some more of artificial logick to helpe it and yet I think he hath not wholly renunced it in this Treatise though by neither nor by both hath he been able to gaine his point whether in confirming his errours or in darkning of the truth What sayes he to other parts of Philosophy That part sayes he which is called the Ethicks may be better learned out of the Scriptures Which is very true they being a full and perfect rule in all morals But I think that this study should not be unprofitable for him who will not owne the Scriptures as a Rule and acknowledgeth the light of Nature for a guide and only rule which is in all heathens and by which light alone they wrote their morals or Ethicks so that I think if he would make use here of his natural logick he might see how consequentially he should speak to his owne principles if he would recommend to all the study of Aristotiles Ethicks or the morals of some other Hethenish Philosophers instead of the Scriptures For Physicks and Metaphysicks saith he they may be reduced to Medicine and Mathematicques But not to be too Philosophical in disputing here with him why may not the knowledge of them Yea and of Mathematickes too be of some use to whatsoever art or science they may be reduced I would faine heare what reason his natural logick could give us to convince us that they could not be useful because of that As for my dull natural logick it can perceive no reason nor shew of reason In fine He citeth Col. 2 8. and 1 Tim. 6 20. which speak nothing against the innocent and profitable use of philosophy which is all we defend we speak not of that philosophy which is vaine deceit after the tradition of men and which as Beza on the place thinketh is that Theology which is the product of humane vanity leaning only to Custome and Enthusiasmes let him consider this what Calvin on the place thinketh this Philosophy to be and it may be he may see his owne Theology comprehended under it if not mainely understood What is this Philosophy then in Calvines judgment Even wâ—atever men devise of their own head while they think themselves wise in their owne opinion and that not without some specious pretext of reason And a perswasive discourse insinuating in the mindes of men with faire and plausible arguments And nothing else then a meer corruption of spiritual doctrine And all adulterous doctrines which breed in mens braines whatever colour of reason they may have This is enough for Col. 2 8. And as for 1 Tim. 6 vers 20. The science falsly so called there spoken of is not Philosophy but a science of coineing and uttering new and vaine bombast words giving a sound without substance tending to corrupt and darken the simplicity of the Gospel A
acts of worship by Immediat Inspirations and Enthusiastical motions of the Spirit and the unlawfulness of entering upon Worshipe at what time in what place and upon what occasion so ever or continueing in it without these Previous Physical and Immediat Inspirations Impulses and Enthusiastical Motions but we shall see some other things spoken to and more insisted upon by him and but little spoken to this which mainly called for proof 2. However we must see what he says leaving his preamble wherein according to his usual manner he layeth an imputation on the Reformed Churches as keeping still the root of false worshipe when they cut off the branches of Romish worshipe We shall consider what he sayes for clearing of the Quakers way first he tels us Pag. 222. § 2. That he speaketh here of worship now under the Gospel not as requisite under the Law Yet I suppose he is speaking of worshipe as a moral duty or in reference to what is moral or natural which hath place in all ages of the Church and of what is essentially and necessarily requisite to all moral worship for he saith here expresly that the ceremonies under the Law were not essential to true worshipe nor necessary of themselves I suppose also he should speak of Institute Worshipe under the Gospel but all that is by the Quakers rejected and denied as we shall hear He tels us next § 3. That they do not condemne all prescribed times and places for worshipe for they have such But may I not ask whether they assemble at these times and in these places by the Immediat Acting Motion and Impulse of the Spirit or not It seemeth not but when they are assembled they must waite for these motions But is not that a limiteing of the Spirit as if he could not Act Move to publick worshipe at other times in other places And is not the time of their abode together at these several occasiones limited also 3. What do they then condemne They condemne our having a Preacher to preach excludeing others But the lawfulness of this we evinced above Next they are not satisfied that these ministers come not to meet with the Lord. Neither am I. and attend not unto his inward motions and operations Nor am I satisfied with this Nor pray not preach not as the Spirit moveth and breatheth in them and giveth utterance What if I say that I am not satisfied with this either more then they But the mystery of the business is They acknowledge no Motion or inward Breathing of the Spirit but what is Extraordinary and meerly Enthusiastick without all previous study or preparation and abstract from all meanes as if the Lord could not move and operate in and by the meanes and could not help a minister who had studied his sermon by his breathing and inward assistance to preach the Gospel and give utterance and helpe to the carrying on of the work to edification This is to oppose the Spirit of God and his motions to all meanes of his owne appointment condemneth all study and meditation on the Scriptures taketh away all paines and laboure for abilities and putteth men upon a sure way of tempting of God and of inviteing the devil to deceive and delude as was shown above 4. That nothing may be wanting to compleat their Systeme of errour they proclame all dayes alike and so reject the Lords day our Christian Sabbath concerning which if this man have any minde to dispute on that head I will wait his Answer to what I have said on it elsewhere What he saith Pag. 225. § 5. of their charitie towards many living in Popery is no very great business seing he will grant as much to Pagans notwithstanding of their palpable and manifest Idolatry and Heathenisme But why will he not give us charity too 5. He cometh more home to the business Pag. 226. § 6. and tels us that when they assemble every ones work is to attend on God to goe out of their own thoughts and imaginations or rather to thrust these away to feel Gods presence and in his name to acknowledge that assembly where He is in the midst according to his promise And where every one is thus assembled in Spirit as well as in body the secret power and vertue of life is known to refresh the soul and they feel pure motions and breathings of the Spirit of God flowing from which issue words of declaration prayer and praise and thus acceptable worshipe is performed by which the Church is edified and God is pleased yea though not one word be spoken or heard outwardly yet true spiritual â—orship is performed and the Church is edified Answ. This is a short account of their manner of worship which in his following discourse he largely laboureth to explicat and vindicate I shall only propose these few exceptions against it 1. Spiritual worshipe which only is acceptable with God who is a Spirit and will be worshiped in spirit and truth being a matter of no small difficulty for sinners to get performed aright would require some preparation before hand that the heart might be put in some frame for such an high and noble work being made sensible of its distance from and unsuteableness for approching unto such an holy and spiritual God and of the necessity of some impression of that divine Majesty with whom they have to do and of divine help for the right discharge of that duty now I finde no mention made by them of any such thing or of the necessity of wrestling with God in private for a right frame of Spirit in going about that work and for the assistence of his grace and Spirit in the discharge of it and for his blessing upon it It seemeth their heart is alway in a like good frame and they are alwayes in case for this solemne addresse unto God or they come together to get preparation and all from the inward motions without which nothing must de done 2. When the members of the Church are assembled and publick worshipe to beginne Nature it self would teach that there should be a solemne address made unto God by Prayer acknowledging their unworthiness of such an honour and favour their unfitness for such a solemne work their necessity of his divine help and assistance therein and his blessing thereupon that He may be glorified and they edified but here no such thing appeareth no invocating of the great God no supplication made to him no prostrating of themselves in prayer before him at the entry of their work can this then be accounted an assembling for the solemne Adoration Worshiping and Invocation of God 3. No word is there here in all their Assemblies of the Scriptures as the Law of God which should be read interpreted and applyed for the Instruction Reproof Consolation and Edification of the people No as the Scriptures are no rule to them in their walk so nor are they any rule to them in their
heart and which Christ procured for man that is the measure of grace and life getteth place to arise and becometh an holy birth in man And that divine aireis it with which mans Spirit is fermented and in which waiting he is accepted in the presence of God and is fitted this word I must supply or his words have no sense to stand in his presence to hear his voice and to observe the motions of his holy Spirit Answ. But 1. We have evinced above that there is no seed planted by God in all men or purchased by Christ that is a measure of saving grace and life Nature and its light and power we grant to be in all but this will never become a new birth 2. Then this work being the same with Regeneration and Sanctification as we saw above every man must fall into an ecstasie and become no man as to any operation before he be converted 3. Then and this is the maine thing here considerable Every Quaker at every time he cometh to worshipe God solemnely it is of this he knoweth that we are now speaking must have this change wrought in him for it is to this end that he must retire within him self and be abstracted from all his Operations that he may be in case to worshipe But then observe what will follow Quakers before they come to worshipe are unregenerated without the holy birth and as oft as they come to worshipe they must be regenerated and get this divine aire to ferment their spirits But how agreeth this with the state of Perfection he talked of one degree whereof was they were able not to sin and the other wherein they could not sin I suppose man even a Quaker is in case to sin cannot but sin till he be regenerated Where is this man now I see though persons dreaming see not the inconsistency and repugnancy of their dreames persons awake will see and smile at fancies hanging together like ropes of sand 15. He denieth Pag. 237. § 11. That we can waite upon God in prayer preaching For saith he waiting rather denoteth a passive dependance than any action Answ. I confess his waiting is a very passive thing and inconsistent with any action of Soul or Body but we are waiting for proof of such a waiting as he talks of We know Prayer and Preaching is one thing and waiting on God by Faith Patience and Hope in these duties is another thing And if he think these inconsistent he knoweth neither Religion nor Scripture To pray and preach saith he by the Spirit presupposeth this silent waiting that the motions leading unto these might be felt Answ. This is the thing that is under debate How can the godly pray for the motions leadings of the Spirit if they must first feel them and have them before they pray for them Or must they not pray that prayer at all But the moâ—ions of the Spirit they pray for are not these they have but others fitting them for other duties he will say I answ The saints even pray for the Spirit to teach them to pray But he will say They must have the motion of the Spirit for the first prayer or it will not be accepted Answ. They may have it and yet not feel it and so these motions are not their Rule The Law of God is the Rule and what is not done in obedience to a Command is no Obedience for obedience respecteth a command And thus the Quakers destroy all Obedience If they cannot Pray nor Preach without a previous impulse of the Spirit how can they waite without such a previous motion Waiting sure is a commanded duty as well as Prayer and cannot be performed without the Spirit aright and acceptably more then Prayer And if they cannot waite without the previous motion of the Spirit how shall they waite for that previous motion to wait I see not how this man can loose this knot 16. But he proveth that this silence is a special and principal part of divine worshipe and that necessarly though he told us before Pag. 23â— that worship did not consist in silence as silence because in many places where prayer is commanded as Mat 26 41. Mark 13 33. Luk. 21 26. 1 Pet. 4 7. watching is prescribed as previous and preparatory Answ. But how proveth he that that Watching is the silence and waiting he speaketh of That Watching is not a turning inward but a looking outward also and a looking to all hands from whence temptations can come It is a Watching joyned with Prayer and a Christian Vigilancy and Circumspection taking in the lively exercise of all graces and is accompanied with all Christian duties as was cleared above so far is it from having any affinity with his mute Mumry 17. The more to enforce this Silence he tels us Pag. 238 § 12. that it hath this excellency that nothing else hath to wit It is impossible for the devil to simulate it and therefore no soul in this exercise can be deceived by him This is wonderful if true but how proveth he it I would be afrayed that when a Man hath laid aside not only his Senses outward and inward but his very Rational Judgment Intellect all that he hath as a man or as a Christian the Devil should then most play master and I am not sure but it is so with them Let us therefore heare his reason The devil can only work in and by a natural man I had thought that he could also work in a Spiritual man as in Peter when the Lord said to him get thee behinde me Satan or else he must say that Peter was then but a carnal man And what was the messenger of Satan that buffeted Paul 2 Cor. 12. what more Therefore saith he where the natural man is silent he that is the Devil must stand But why must he stand off when the natural man is silent and how proveth he that there is nothing of a natural man acting in this silence When the soul saith he is come to this silence and as to its owne operations brought as it were to nothing then the devil is excluded How is this confirmed for he cannot endure the pure presence of God then ariseing and the clearness of his light saith he But we doubt if the pure presence of God then arise or such a light as shall quite banish the Devil away This is the maine thing to be confirmed nay the sequel proveth to us that all this presence and light is but of the Devils owne making how that shall banish him away I know not But moreover though it were granted that this were the pure presence of God and a light that the Devil could not stand before but behoved to flee from seven wayes yet he might stay until that light appeared and according to this mans owne doctrine this cannot be until the seed get room to arise and become an holy birth and this is not alwayes at the
such a necessary Antecedent They must saith he have but carnal apprehensions of God who think men can please him by their proper operations when we have showne that the first progress unto pleasing of God consisteth in ceasing from our owne imaginations that we may suffer God's Spirit to work in us Ans. we have seen all that he hath showne and have seen for all that no proof or demonstration of what he undertook to prove That Introversion is an Action Operation or Imagination of a man though it be attended with a Real or Imaginary Humane or Satanical Abstraction from all Operation or Imagination The man who thus introverts is not passive but active else he should not be said to introvert but to be introverted so that I wonder that this man did not so worde his notions that they might not destroy themselves We must first cease to do evil saith he before we do good Yet ceasing to do evil is not without all action of the minde and will otherwise one might be said to cease from evil in order to a doing of good when he sleepeth or when he is bound hand and foot and his mouth stopped though the Devil be rageing in his Soul Intellect Will Affections 22. The 2 Objection is If this be all their worshipe why have they set times and places of meeting seing they might do all that at home in their several houses He answereth It pleaseth the Lord to make use of the outward senses of his people while here in communicating of spiritual life and suteable means as speaking praying and praising But all this is inconsistent with pure silence which is often all their worshipe and with them Speaking Praying and Praising aâ—e not so necessary He addeth God hath appointed Assemblies to preserve an outward visible testimony for his name But there is no visible testimony given to his name when the duties which he hath appointed for that end are not performed nor the Ordinances observed He maketh his life saith he to abound more unto his owne when they meet together to waite upon Him Answ. Well but that is not by their simple seeing one anothers faces which may be in the market place and on the streets but by faithful and conscientious observation of his ordinances and not by mute mumrie What he saith of Assemblies from Mat. 18 20. and Heb. 10 24. is true but maketh nothing for their mute service of which all the doubt remaineth 23. The last Objection is That this mute way of worshiping is not found in the Scriptures And sure if it be not prescribed it must be will worshipe He answereth That they make not silence the only substance of their worshipe Yet he confessed that sometimes it is the whole of their worshipe And though it be not the only substance of their worshipe Yet if it be a substantial part it must be instituted and warranted by a word of Institution Mat. 15.9 Mak. 7 6. Esa. 29 13. In the primitive times sayes he they prayed and preached by the Spirit And if so what absurdity is it if we suppose that the Spirit did not sometimes move them to these outward acts and that then they were silent Ans. I read of their worshiping in the Spirit Phil. 3 3. but of their praying and preaching by the Spirit I read not and though I will not much quarrel about the phrase yet I think Scripture phrases are best and I shall adde that neither name nor thing is found in the Scripture in the Quakers sense If they did all in worshipe by such previous immediat Impulses as he dreameth of which I doubt if ever he shall prove it must necessarily indeed follow that they were silent when they had not such motions or went on without them But in this case their silence was but a pure non-action it was not a positive part of worshipe nor such a positive active silence or Introversion as he phancieth That men must be silent when they speak not nor imagine not is very probable but that the Silence of the primitive Church was such a Silence that not only was without words but also without thoughts and all imaginations will be hardly proved by him And when that is proved which I look upon as very improbable he hath not proved his Conclusion till he withall prove that this silence was gone about as a principal part of worshipe How long time will he take to prove this How much less shall he ever prove that the positive part of his silence I meane the Introversion was observed as a necessary part of worshipe He addeth Act. 2 1. It is said they were all in one place and then it is added suddenly the Spirit came but we read not that any were speaking at that time And what absurdity if we say they were silent Ans. It is not said suddenly the Spirit came but suddenly there came a noise it is true the Spirit came in his glorious Effects Read we that they were all silent Read we that they were all Introverted Where is then his Institution or Example for his Introversion Though they had been silent that will not say that they did Introvert nor will it say that their silence was a principal part of their worshipe The man I see must bring forth such proofs as he hath 24. He starteth Pag. 248. that Objection That there is no instance of such a silent assembly in all the Scriptures To which he Answereth That though this be not written yet such an assembly might be lawful But we are seeking a word of Institution or an approven Instance of their silent worshipe And he can give neither But he thinketh that a proof by consequence from other duties pressed in Scripture will suffice And it is well that he will admit of Consequences in this case What is this Consequential proof The Scripture saith he commandeth us to assemble together This is granted What then And forbids us while assembled to pray or preach but as the Spirit moveth Where is this said why doth he not shew this that we may consider it we must take it on a Quakers word What is his Conclusion If being assembled we are not moved by the Spirit it necessarily followeth that we must be silent Truâ—ly this is probable but it is nothing to the point seing every silence is not an Introversion but where is the Conclusion That this Introverting silence is a principal part of worshipe He must leave this until the next occasion Yet I must take notice that consequentially if he reason by consequences he must give us leave to do the same he here destroyeth all that he said above upon the head of the Scriptures for there he denied that they were our Rule and yet here he placeth them for the only Rule of worshipe and would faine seek footing for his way of worshipe in them were it but by a Consequence while as according to his principles formerly laid downe he had
where God is there is the Kingdom of heaven and of that speaketh Paul when he saith the Kingdom of heaven is in us And thereafter N. 138. he sayes when man hath laid all his imperfections aside and is carryed into the essence and nakedness he stareth God in his bare essence and with that stareing presseth in to God and uniteth himself with him and God carrieth the man with himself in himself and so he hath he an eternal ingoing into God and he is wholly embraced of God and loseth himself and so he drowneth into the bottomless sea of the Godhead and swimeth as a fish in the sea And in the following Chap. he speaketh much of a silence and an hearkening to the eternal word within And Ch. 23. he tels us that this inward speaking is in the essence of the soul where God speaketh when the soul turneth all to rest and silence is gapeing after in the fund of her naked substance And this hearing is nothing else then an inward feeling which floweth out of God in that essence of the soul which is so full that it runneth over in the powers And he that findeth this is happy 39. More of this and the like trash may be found in that book but here is I suppose enough to discover what affinity this Quakers doctrine hath with the fancies of Taulerus and whence possibily he and his fraternity have learned their rare Notions and Expressions to which end only I have troubled the Reader with these few passages as also to shew that there may be greater affinity and affection betwixt Papists and our Quakers then they will yet be willing to acknowledge or suffer us to say But a little time will discover much I now proâ—eed to Chap. XXIII Of Preaching 1. After his discourse concerning their manner of Worshipe this Quaker cometh to speak more particularly of some parts of worshipe such as Preaching Praying Singing against all which he hath something to say Pag. 248. c. § 18. And he beginneth with Preaching telling us that as Papists Protestants use it it is after this manner One taketh a certain place or verse of Scripture and speaketh upon it for an houre or longer these things which he had before studied or premeditated and had set together either out of his owne proper invention or from the writings or observations of others and committed them to this memory in opposition to this he tels us what their way is thus When the Saints assemble and every one introverts to the gift and grace of God in himself he who ministereth should speak acted by that grace in himself what the Spirit giveth unto him not affecting wisdom and eloquence of words but the demonstration and power of the Spirit and that either by interpreting some place of Scripture if so be the Spirit lead him to it or otherwayes exhorting reproving instructing or by speaking out the sense of some Spiritual experience all which are to be consonant to the Sâ—riptures though perhaps not relative to any particular chapter verse or text 2. Having thus laid down the two different wayes in such a manner as he thought most advantagious for himself he saith Let us now examine and consider which of these are most consonant to the precepts and practice of Christ his Apostles and primitive Church as recorded in the Scripture Before we come to this tryal I must tell him That I am glade to hear him insinuating so much as that the Scriptures are our Rule in worshipe and that that very mode of worshipe must be chosen as the best which agreeth most with the primitive way laid down in the New Test. Only I would entreat him to reconcile this with what he said on the Scriptures One thing more I must tell him If he can prove the very first step of his way that is the Introversion of all the members of the Assembly unto the gift or grace of God in themselves to be consonant to either Precept or Practice recorded in the N. T. I shall give up the whole cause in this mater We heard how straitened he was to finde an instance of this towards the end of the foregoing Chapter when he did run as far back as to Iob's dayes to seek one but as to the primitive Church we must have patience till he think of one and for precept he could give none that came within a look of Introversion 3. It is necessare before we proceed that we take a view of the proposal he hath made of our way and compare it with his that a just estimate may be made And 1. The speaking from a word of Scripture maketh not the difference for they do that themselves sometimes as he saith here though he said it not before Nor is it unlawful else I cannot think that the Spirit would prompt them to it if that Spirit be the Spirit of God And I finde that Christ spoke from a text and so did Peter Act. 2. from a passage of Ioel. And to say as he doth to this Pag. 249. that they did not this without an immediat motion of Spirit is but a confirmation of what I am now saying viz. that it is lawful So then as to this there can be no debate nor difference 2. That ministers read and study and make some use of their reading in their sermons can give no just ground of offence seing we finde the Apostle Paul in his sermon to the Athenians making use of what he had read out of one of their poets Act. 17 28. And we finde him pressing Timothy to study and meditation and that in order to preaching to and profiteing others 1 Tim. 4 15. Meditate upon these things give thy self wholly to them this sure importeth earnest and diligent study when the Apostle saith that he should be in these things as it were wholly exercised therein and taken up therewith that thy profiteing may appear to all And in that same Chapt. vers 13. he sayes till I come give attendance to reading to exhortation to doctrine So that this reading was not for his owne private satisfaction but in order to a fitting him better unto exhortation and doctrine And againe he recommends to him a continueing in the tâ—ings he had learned whereby we see that he had learned something and was to keep it being assured that it was truth knowing of whom he had learned 2 Tim. 3 14. And after that Paul had appointed him to continue in what he had learned him he recommends to him the diligent perusal of the Scriptures with which he had been acquanted from his youth as being able to make him wise unto salvation perfect as a man of God v. 15 17. Moreover among the qualifications which Paul requireth in ordinary teachers this is one 1 Tim. 3 2. that he be apt to teach so also 2 Tim 2 24. And this is such an Aptitude as must be tryed and known before hand as well as the other
Spirit or yet of a secret strong and extraordinary impulse But as to that introversion whether he make it inward Prayer or only a preparation to it his words give us no distinct account remembering what was said of it above we can neither look upon it as inward Prayer except it be inward Prayer to corrupt nature or to the Devil and so utterly abominable seing all our prayer is to be unto God only and to none else Mat. 4 10. Rom. 10 14. Deut. 6 13. 10 20. not as any fit preparation to prayer for as he did describe it to us before it did unman and unchristian the man taking away all Sense and Reason all actions of Minde and Understanding yea and all sense of sin and wants And further this Light of Christ is but the Light of Nature and of a natural Conscience which is common to all Men as such and so not that Light of Christ which is purchased by him for all his owne and is conveyed in and by the New Covenant of grace the method wher of is that a soul be first interessed in Christ by true faith and united unto him and then enjoy the benefites and blessings promised So that all this wakened light of the conâ—cience being but what is natural is no gracious preparation unto a serious approaching unto God by prayer through Jesus Christ of whom the man in whom he supposeth this wakening to be after this Introversion is wholly ignorant having never so much as heard of him Nay what he addeth a little thereafter giveth us a more clear discovery of the nauâ—htiness hâ—reof as sayes he this inward prayer is necessary at all times so man so long as the day of his visitation lasteth wanteth not an influence more or less unto its practice for the soul is sooner introverted and considereth it self in the presence of God than it prayeth thus in part For not to enquire of him whether a soul can make this introversion while the man is sleeping and so can pray inwardly or not nor to speak any more of that day of visitation of which we said enough above Chap. IX this is enough to discover of what nature it is that every man Jew Heathen Barbarian c. hath influences fitting for it and so it may be gone about without grace in the heart and without the least rumore of Christ coming to the eare yea it is in part done when the soul but introverts that is when the man goeth in to himself he goeth out to God or rather he goeth in to the God that is within him the God of this world the Prince of the power of the aire the Spirit that worketh in the children of disobedience for in the presence of what God else can the introverted Pagan consider himself who is without Christ an alien from the common wealth of Israel a stranger from the Covenants of promise having no hope and without God in the world Ephes. 2 12. And who walk in the vanity of their minde having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness or hardness of their heart who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness Ephes. 4 17 18 19 6. But what meaneth he by Outward Prayer He saith This is when the soul sisting in this exercise of Introversion and feeling the Inspiration of the divine Spirit receiveth the powerfully inflowing power and liberty the motion and influence of the Spirit being superadded either of emitting ejaculations to himself in the heart though not in an audible distinct voice or of speaking by words or groans and that either in publick assemblies or privately or under degustation or tasteing Answ. Not to take notice that speaking by groanes not being by any distinct articular voice which others can understand might rather be referred to inward prayer seing none can thereby particularly understand what the desire of the soul is but God who knoweth the thoughts of the heart Nor to trouble myself to search after the meaning of this Quaker degustation which is made a state of prayer distinct both from publick and private prayer and yet can by no etymology import solitary prayer I take notice 1. That he speaketh of ejaculations without any audible distinct voice as belonging to this outward prayer and as distinct from inward prayer whereby we perceive that the breathings or spirations of the soul unto God in the introversion which formerly he mentioned while speaking of inward prayer were not ejaculations of desires to God but something necessarily previous and what that is he would do well to explaine 2. What meaneth he by ejaculations emitted to mans self 〈◊〉 in corde ejaculationes emittendâ— Are ejaculatory prayers to be darted up to a mans self This looks like a piece of Quaker idolatry for prayer as we heard even ejaculatory is to be performed to God alone And how differeth this from a mans communing with his owne heart Pâ—al 4 4. Eccles. 1 16. Psal. 77 6 But 3. We see that to publick prayer this Introversion is requisite as he more fully affirmeth afterward and that this Introversion was either humanely impracticable or diabolick we cleared above Chap. XXII And beside this simple Introversion there must be a continueing in it and how long I know not He tels us himself that sometimes all the time of their publick worshipe is spent about this Introversion and it issueth in neither Prayer nor Preaching 4 Beside this Introversion he sayes there must be the Inspiration of the Spirit and not only that but a feeling of the same Inspiration But what is this Inspiration Is this a blowing of the Spirit upon his owne saving graces in the soul No that it cannot be for this Inspiration may be where ever this Introversion is and this Introversion may be in those who are yet without the Covenant with promises so that it can be nothing but some perception of the Light of Nature and dictats of a natural Conscience if it be not the breathings of the Spirit of darkness working in the soul. 5. Beside all this there is a superadded motion and influence of the Spirit but for what end he tels us not nor cleareth he to us how it is distinguished from the Inspiration unless by the Inspiration he meaneth the immediate Impulse extraordinarily setting the soul to work and by this Influence a power or work of the Spirit qualifying or fitting the soul for the duty But then 6. What can be the import of that powerfully inflowing efficacy and liberty to speak in words c And how differeth this from what was said before But now when we have heard this unintelligible description of outward prayer we would desire one passage of Scripture or instance to clear and confirme the same to us for the braine-sick non-sensical dictates of Quakers are neither a Rule nor Confirmation to us of
of our formal and common way of singing Answ. The Scripture mentioneth singing and commandeth us to sing but it is true prescribeth not this or that particular mode of singing but leaveth that to our liberty that it may be done according to the general rules of the word that is that it be done with gravity in a way suteable to the worshipe of God without vanity lightness and affectation and such I suppose is our manner Will he sing none till he finde what mode of singing is particularly prescribed in the word I fear he shall then lay it aside altogether or will he waite till the Spirit inspire the notes and manner as the matter where is his warrand for this is there a promise of such a communication 3. He saith next our way hath this peculiar abuse attending it that thereby frequently horride and abominable lies are uttered unto God while every profane wreatch must personate David's condition and others also must sing Psal. 22 15. 6 7. Answ. But he little considereth that the same abuse if it be an abuse did attend their singing of old as well as now for these same Psalmes and particularly Psal. 6. â—2 were put into the hands of the chiefe musician and so were to be sung publickly by others And we conceive the same of the rest that want this express title because of what we read 1 Chron. 16 17. for there the 1â—5 Psalm which in the book of the Psalmes hath not these words To the chiefe musician c. prefixed is expresly said to be delivered by David into the hanâ—s of Asaph and his brethren And why may not we sing with the words of David and of Asaph the Seer as well as they did in Hezekiah's dayes 2 Chron. 29 30 Could the Levites and others that joyned say all that of themselves that David did say of himself Hence then he may see the ground of his mistake for he supposeth we should sing nothing but what is our owne particular case as if the dispensations of Godâ— towards others of his Children did not concerne us but what then meaneth the Psalmist Psal. 66 6. to say He turned the sea into dry land they went thorow the flood on foot there did we rejoyce in him How could he and others say that they rejoyced at the red sea when the Lord brought his peâ—ple thorow it when they were not then in being And how is it that such as had gotten victory over the Beast did sing the song of Moses the servant of God Revel 15 2 3 As the joyful so the sad condition of others being turned into a song may be mater of a song to us as we are members of the same body the favours deliveries bestowed upon others should be looked upon by us as favours conferred upon ourselves 3. What next And sometimes immediatly after singing they will sayes he in their prayers confess themselves guilty of these vices for redemption from which they had been praising God with David The inconsistency here is in owne imagination for he supposeth that the case of others which we sing we sing it as immediatly our owne But may we not blesse and extol that God in praises who hath redeemed others from these sinnes under which we yet groan And may not the singing of this contribute to the strengthening of our faith and hope of the like redemption And may not we in the singing of such experiences of others be raised up to see what an high and rich favoure it is to be blessed with such a redemption And cannot all this be done without hypocrisie 4. But now I would know what sort of praises and songs they would offer unto God These sayes he that proceed from a pure heart that is from the word of life in the heart And cannot we sing from â— pure heart in the words of David as well as they did in the dayes of Hezekiah But what is this word of life in the heart which is made the original and leader of their songs It is that sure that is common to all men Turks Pagans Scythians Barbarians And we look not upon that as grace from whence spiritual songs can arise I would enquire if the Spirit ever moveth them in their Assemblies to sing and what for Psalmes they sing Are they immediatly Inspired by the Spirit or not If not how can they according to their owne principles sing them If they be immediatly Inspired how can others concurre who never heard of them before What if they do not agree with the present condition of every member of the Assembly And how can others sing with them without the same previous motion of the Spirit Or is it enough if one sing alone And if so how can that be an act of publick worshipe performed by the whole Assembly These things if he be for singing at all in the publick worshipe of God he would do well to cleare to us And withal tell us if the Spirit inspireth also the meeter in the song and the tone of the singing 5. He tels us next that there is no warrand in tht New Covenant for Organs which I plead not for nor for any such instrument nor for artificial musick with the voice But if there be warrand for singing as there is himself not denying there must be warrand for some sort of artificial musick for singing is something else than reading or speaking and how is it distinguished but by notes of modulation and that must be either natural or artificial and the first musâ— be helped by the last else in an Assembly where one and the same thing is sung by all there will be a discord instead of a concord And for the artifice I shall not plead that it be very fine if it be modest and grave I am satisfied And he knoweth there is no great ground of exception against our manner of singing upon this account in Scotland This is all he hath to say against our singing of Psalmes and why he doth not declare unto us what their peculiaâ— way is I know not CHAP. XXVI Of Baptisme 1. TO manifest the perfect and compleet hatred which this Paganish Antichristian Spirit which reigneth and rageth in the Quakers hath at all the Instiâ—utions and Appointments of our Lord Jesus Christ we have here a clear demonstration of the hieght thereof and of their designe as acted by the same It will not satisfie them to plead with other Anabaptistâ— against the baptisme of Children and so be Antipaedobaptists but they must be Antibaptists and joyne with the late Ranters H. Nicholas Antinomians as enemies to the whole of the Institution and so not only be against all the Churches of Christ from the very beginning of christianity to this day but also against all the Several Sects of Anabaptists or Catabaptists that we have heard of and joyn with Socinus who at first would have had this Ordinance wholly laid aside And dispising
But if what he saith be true to wit that there is no command for this Ordinance that iâ— is a legal Rite a shadow of good things to come whereof the body is Christ that it is repugnant to the nature of the new covenant dispensation c. I shall be bold to say that no man can out of tenderness of conscience to God after any method or manner goe about it and that no man should be more indulged therein than in practiseing of circumcision What he addeth is but a little bundle of his groundless whimsies without truth sense or consistency We haste to what followeth CHAP. XXVIII Of Liberty of Conscience 1. AS Thieves and Robbers who love to live on spoile and rapine desire earnestly there were no Law nor Judge to reach them in their wicked works So our Quakers conscious as it would seem to themselves of the evil of their wayes and practices and knowing full well how they are looked upon by all as pests and most noxious persons both to Church and Commonwealth to Religion and Civility and that therefore they cannot be tolerated or suffered to enjoy a license to follow forth their wicked designes to ruine all Christianity destroy all Churches in their very Being as well as in their Order and Government introduce Paganisme to the reproach of Christianity and to overturne the very foundations of Religion and Piety Our Quakers I say who are wise enough for evil and sagacious enough to contrive their owne security thought it best for their owne saiftie to adde this to the rest of their errours That Magistrates have no lawfull power over them and so joyne with Libertines Arminians and Anabaptists and with the Donatists of old and Raimundus Lullius and with the old Fraticelli who from their perfection inferred that they were not subject to any humane ordinances either of Church or State in pleading for a liberty of Conscience as it is called but in truth a lawless license to destroy all Religion all Piety and all the precious Concerns of Jesus Christ and of the souls of men Blackwood in his Storming of Antichrist Pag. 23. would adde some limitations or restrictions saying Evil works committed against the light of Nature and Reason as the setting up of Mahomet or any other God beside the Creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polytheisme when men affirm many Gâ—ds Blasâ—hemy murder these and such like the Magistrate whether Heathen or Christian is to be a terrour unto 2. These evils which are against the light of Nations there is no Nation in the world but in it the Magistrate will punish those that speak against the God that they profess and against that which they think is Scripture So if any raile against Christ or deny the Scriptures to be his word or no rule for us so unsetle our faith this as I take it may be punished by the Magistrate But our Quaker I know will not stand to this He will rather say with Williams Bloody Tenet in the Preface Pag. 2. it is the will and command of God that since the coming of his Son the Lord Iesus a permissiâ—n of the most Paganish Iewish Turkish or Antichristian consciences and worships be granted to all men in all Nations and Countreys For his Thesis is general taking in all opinions about Worshipe and Religion And he grants to the Magistrate only liberty to judge in maters touching the life and goods of others or what is hurtful to humane society and commerce But probably not of Quakers for they are perfect and so cannot do wrong And though this be a very narrow restriction yet I cannot see how he can yeeld to this without destroying the maine ground he standeth upon for Conscience may be pretended for the one as well as for the other and an erroneous conscience way teach â—ome to Sacrifice their children to Moloâ—h and to cut off their nieghbouâ—s head as a revelation taught the Anabaptist in Helvetia to cut off his brothers head and others at Munster to do many villanies 2. Seing our Quaker declineth a full disput upon this head telling us that many have writâ—en largely and earnedly upon it upon this same account I think my self releaved from any large prosecution of this Theme and that I need do no more but examine what he saith for his license and against our Arguments such of them as he is pleased to take any notice of Any who desire to have a full discussion of this question may peruse Mr Rutherfoords free disput against pretended liberty of Conscience Mr Edwards Prin and Others who have fully handled that debate The truth which we owne is summarily set down in our Confession of Faith Chap. 20. § 2 4. God alone is Lord of the Conscience Iam. 4 12. Rom. 14 4. and hath left it free from the doctrines and commandements of men which are in any thing contrary to his word or beside it in maters of faith or worship Act 4 v. 19. 5.29 1 Cor. 7. v. 25. Mat. 23 8 9 10. 2 Cor. 1 24. Mat. 15 9. So that to believe such doctrines or to obey such commands out of conscience is to betray true liberty of Câ—nscience Col. 2 20 22 23. Gal. 1 10. 2 4 5. Psal. 5 1. and the requireing of an implicite faith and an absâ—lute and blinde obedience is to destroy liberty of Conscience and reason also Rom. 10 17. 14 23. Esa. 8 20. Act. 1â— 11. Ioh. 4 28. Hos. 5 11. Revel 13 12 16 17. Ier. 8 9. And because the Powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another They who upon pretence of Christian liberty shall oppose any lawful Power or the lawful exercises of it whether it be Civil or Ecclesiastical resist the Ordinance of God Mat. 10 vers 25. 1 Pet. 2 vers 13 14 16. Rom 13 1 8. 13.17 And for their publishing of such opinions or maintaining of such practises as are contrary to the light of Nature or to the known principles of Christianity whether concerning faith Worshipe or Conversation or to the power of godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the extâ—rnal peace and order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church Rom. 1 32. with 1 Cor. 5 2 3 11 13. 2 Ioh. 10 11. 2 Thes. 3 v. 14. Tim 6 3 4 Tit. 1 10 11 13. 3 10. with Mat. 18 15 16 17. 1 Tim. 1 vers 19 20 21. Revel 5 9 2 2 14 15. And by the power of the civil Magistrate Deut. 13 6 to 12 Rom. 13.3 4. with 2 Ioh. v. 10 â—1 Ezra 7 23 25.26 27 28. Revel
Scripture But to this he replieth That these actions of the Patriarchs are no rule to us nor is it sufficient that these actions were not expresly reproved for neither was Abraham reproved for knowing Sarah's maide Answ. Abrahams practice in the mater of Hagar was against a law for the Lord created but one woman to Adam though the residue of the Spirit was with him Mal. 2 14 15. But Abrahams practice in civilly bowing unto the sons of Heth was against no Law of the creation 2. When he and Lot both bowed unto the Angels supposeing them to have been men shall we think that if that had been sinful that the Angels would not have reproved them upon that account as we finde the Angel did reprove Iohn when he fell down and worshiped him Revel 19 10. 22 9 As concerning saith he the fashions and customes of the Nations it is an evil argument for the practice of Christians who should follow a better rule Answ. And so we do follow a better rule and yet we may follow the Law of nations which is mostly gathered from the practice of nations in things not contrary to the Law of God for even the Law of nations in such things is a part of the Law of God being but some particular applications or explications of the Law of Nature And though no particular gesture as a signe of respect and reverence due to our Equals or Superiours be universally received by all Nations yet the Law of Nations and their practice may teach us that by some one outward gesture or other we ought to witness our respect declare that reverence that we owe to others Christianity is no enemy to humanity and civility whatever our morose and unmanerly Quakers dream 12. But let us hear his arguments 1. Sayes he God alone is to be adored But bowing of the body and knee and uncovering our head are the only external signes of our adoration of God 1 Cor. 11. Answ. What a silly thing is this He may as well inferre that a man must never bow his body to tye his shoes nor uncover his head to have his haire cut Can he not distinguish betwixt a stated act of worshipe and other actions civil and natural It is true in a stated act of worship the uncovering the head or bowing of the body were it but to a stock or stone or any dead creature or any thing beside God would be Idolatry but to construe so of every bowing of the knee or uncovering of the head in every other action whatsoever is ridiculous folly And it seemeth these Quakers put no difference betwixt God and men nor betwixt stated acts of worshipe and other common actions But he addeth If we should apply ourselves to men as to God there should be no difference in the outward signification but only in the Intention whereby a door is opened unto the Papists worshiping of images Answ. He seeth we put the difference in the nature and statedness of the action and not in the bare intention though that also be included in the nature of the action And what door this openeth unto image-worshipe he should have declared He possibly thinketh that it is our judgment that if the worshiper do not intend to worshipe the image it is no image-worshipe This is his mistake If the worshiper intend divine worshipe to God in bowing before an idol we account him guilty of image-worshipe for his intention there declareth the action to be a stated act of worshipe but we say not so of a craftsman bowing down to help or amend something in the image for his intention showeth that he is about no act of worshipe â—or doth the nature of that action require it If he could evince that while we bow our bodies or uncover our heads unto men that we are intending thereby worshipe to God his argument were good but while there is no such intention nor doth the action it self require it being a stated civil action and no more his argument evinceth but his owne Folly and Ignorance 13. His second argument is but the same to wit that men should not be adored Which we willingly grant for in adoration there is a râ—cognition acknowledgment of the Absolute Power and Soveraignity of the person whom we adore and therefore this is due to God only But civil honour and reverence is another thing being but an acknowledgment of excellency in men because of their place and a testification of our respect towards them and can import no â—ishonour unto God He adduceth next the fact of Cornelius Act. 10. and of Iohn Revel 19. 22. But to no purpose for Cornelius fell downe to worshipe Peter vers 25. And so did Iohn to the Angel Revel 19 10. 22 8. We plead not for worshiping of men for worshipe is due to God only because of his Supereminent and Transcendent Excellency and requireth inward Love Faith and Hope in upon the object worshiped He should prove that these external significations of honour and respect cannot be without or do essentially include worshipe performed towards the Object but this is impossible for then if one bow his body to tye his shoes or to lift up a pin he shall be a worshiper of his shoes and of a pin He addeth If it be said that Iohn would adore the Angel with religious worshipe it is not proved Answ. Is it not proved when the text sayeth he fell down to worshipe where finde we civil honour or respect called worshipe in Scripture He tels us next that such as blame them would also blame Mordecai Answ. But hereby we see that the Quakers think no otherwayes of all men than Mordecai did of Haman who was an Agagite come of Agag the King of the Amalekites who were devoted to destruction by the Lord Exod. 17 14. Deut. 25 19. 1 Sam. 15 3. Againe thinks he that it was meer civil honour and respect that conscientious Mordecai refused to give to that wreatch We are told that the Persian Monarchs did arrogate to themselves divine honour and hâ—nur of this kinde would that foolish Monarch have all his Subjects to performe unto Haman for he set him above all the Princes and gave a special commandment for bowing and reverenceing him which had not been necessary if it had be no other but that civil honour which was payed to the other Princes And suppose it had been but only civil honour Yet Mordecai's case was singular because he was a Jew and the Jews were under a prohibition to do any homage unto these cursed Amalekites and this as it appeareth was the ground of his refusal for it is said Esth. 3 4. for he had told them that he was a Iew thereby holding forth the ground and reason of his refusal to obey the Kings command One thing I would ask what he thinketh of that honour worshipe that was given to Iames Naylor as he rode into Bristol Oct. 24.1656 We
themselves Are not these sufficient to evidence to all the world how the Quakers vilify the Scriptures of truth 5. Do they not disswade all in their writings as the cited passages evidence from reading or studying the Scriptures or from expecting any light or comfort from them Though Christ in express termes commanded to search the Scriptures Yet they perswade to the contrary And is not this a clear proof of their undervalueing of the Scriptures 6. Whereunto else tendeth that expression of Fisher's in his Velata quaedam revelato p. 4. Ye have Moses the Prophets within you but to disparage and vilify the Scriptures See also Parnel p. 11. For the Scripture is within and was read within before it was read without 7. Is it not a manifest vilifying of Scripture to say that there is no light in it Yet so faith The lip of truth opened p. 7. That light is in the Scriptures prove that or tell me what one Scripture hath light in it 8. Do not they say that whaâ— is held forth in the Scriptures is not bindeing to us Naylor love to the lost p. 16. for all the Saints have their commands in the Spirit but yours is in the letter and so another ministration We have mentioned more above Chap. IV. to this purpose and is not this sufficient to declare the Scriptures null in their esteem 9. What else doth that of Iohn Story in his discovery savour of And I. A. further saith let light without be guide to light within Reply if by this exhortation I. A. meanes that light without should try true light within which shines in the hearts of the Saints then I must needs say it is a very absurd and foolish exhortation and being spoken upon a divine account it is full of idolatry and evil 10. Do not the fore cited passages fully clear that in the Quakers judgment we canâ—ot come by the Scriptures to the knowledge of God or of Christ or of ourselves And is not that sufficient to disparage the Scriptures 11. Whâ—n Christ himself made use of the Scriptures to repel the temptations of Satan Mat. 4. Can we think the Quakers haâ—e any high esteem for the Scriptures who declare them utterly useless as to this as Martin Mason doth in his Loving Invitation p. 11 12. Can they value the Scriptures aright who desire the Lord that he would stripe us of all our knowledge of the Scripture and say that they only make us wise to oppose truth and so bring us into a state of condemnation wrath and misery beyond the heathen See Pennington's quaest p. 12. See also W. Pen's Spirit of truth p. 23. 13. Do they not undervalue the Scriptures who still set them in opposition to the Spirit And is not this the common language of the Quakers 14 If the Quakers have an high opinion of the Scriptures what meaneth all these expressions in the Morning watch Pap. 22.23 of them and of the doctrines received from them viz Traditions of men earthly root darkness and confusion Nebuchadnezzars image Putrefaction and corruption rotten and deceitful all out of the liâ—e and power of God Apostacy the whores cup the mark of the Beast Babylon the Mother of harlots Bastards brought forth of flesh and â—lood the birth that persecutes the son and heire Babylons brats and children graven images c. These sure are no expressions of great estimation 15. What shall we think of what the same Author saith p. 45. So amongst the words you finde how the Saints in some things walked and what they practised and then you strive to make something to yourselves and to observe it and do it as near as yoâ— can and here you are found transgressours of the Law of God who saith thou shalt not make to thy self any graven image nor the likeness of any thing Now what difference is there in the ground betwixt you and the Pope Hath this man the same esteem of the Scriptures that Paul had when he said Rom. 15 4. For whatsoever things were wâ—itten afore time were writen for our learning that we through patience and comfort of the Scriptures might have hope 16. Do we not all know how reproachfully the Papists speak of the Scriptures And do not Quakers and they go one way here Let any look Mr Faldo's parallel in the end of Chap. 12. of his book Pag. 131. c. and judge If this be not enough to discover what enemies to and undervaluers of the Scriptures the Quakers are I know not if we can get any more out of hell See what is said above Chap. IV. § 2. 4. 12. 5. What saith he more Hâ—nce moreover because we say that their clatterings and outward faith of an external life passion and death of Christ will no more justify them in the sight of God then the Iewes crying the Temple of the Lord c. but that they must acknowledge a Christ within themselves whom they have crucified to be risen and justifying and redeeming them from all iniquity they say we deny the liâ—e suffering and death of Christ and justification by his blood and remission of sinnes through him Answ. What meaneth he by that ill favoured word clatterings garritiunculae It hath no sound in latâ—ne and no good sound in Engâ—ish in this mater And what meaneth he by an external faith And what meaneâ—h he by an external faith of an external life and death of Christ These expressions are very quakerish that is unsavoury salt of non-sense But when he layeth all the weight of justification and redemption on a thing which they call Christ within every man formerly crucified but now risen is not that as much as if they denied all that Christ did for our Redemption and Justification an Pardon through his righteousness and blood What this man hath said of these things we have seen and examined and because he would fame wipe off this Aspersion from his fraternity let us see what they say in this mater Mr Faldo will help us to some others then we have seen and mentioned formerly 1. What meaneth that expression of Edâ— Burrughs Truâ—peâ— c. â— 17. All that are called Presbyterians and Independents with their seeding upon the report of a thing dead many hundered yeers ago And that of Farnworth what righteousness Christ performed without me was not my justification neither was I saved by it Is not this a plaine denial of justification through Câ—rist and hâ—s righteousness Pennington quaestions p. 2â— is clear enough Can saith he outward blood clause the conscience Can outward water wash the soul clean Parnel's Shield of truth p. 30. And this we witness who through the Lamb our Saviour do reigne above the world death hell and the Devil But none can witness this whose eye is outward looking at a Redeemer a far off Morning watch p. 21. And conclude to themselves a beliefe in Christ and apply his promises what he did for them in the body that
thorowly to peruse this large examen though I would have every one to have it by him that he might in their perversions of the Scripture have recourse to it for a help to be cleared I would besides other pieces particularly recommend a little piece lately published called a short survey of Quakerisme wherein the Author hath solidly aâ—d clearly said much in little for guarding the people of the Lord against the contagion of these soul-murthering heresies But above all and with this I close all that thou mayest be able to stand when so many once looked upon as persons of some understanding have fallen gird thy loins about with the truth of the Scriptures O prize the word of God that blessed word which these men contradict and contemne as if they would be avenged upon the Scriptures First for foretelling that such a race of Runagadoes from the truth would arise whereby we are confirmed that they are the word of the living God Secondly because of their passing sentence upon them when arisen as seducers and condemning their sentiments as the doctrines of Devils Thirdly because they most peremptorily inhibite us under the pain of his displeasure who hath given us these Scriptures for our rule to converse with such deceivers or receive theâ— into our houses and charge all who would not fall into the same snare and so bring sore and swift damnation on themselves to stand aloof from the men of these abominable and damnable heresies And you are the rather to observe and do this that you finde Satan rageth and goeth mad if this be urged and no wonder since he knowes well what he hath gained by the contrarie practice and is very sure that he who breaks so cleare a command hath wrested himself out of the hand of his guid anâ— so hath put himself out of case to pray or hope for leading which Satan knowing and observing way-layes him when he hath him in his own Synagogue or conversing unnecessarily with his domesticks and thinks himself sure of him And Alas the successe often answers his expectation And therefore he who put that deluded soul to draw up deâ—ile paper with this systeme and compound of all abominations doth prompt him in the next place to penne publish a piece which he calls Vniversal love just of a piece and complexion with cursed Naylor's love to the lost for the men are of the same core and kidney composed of hatred to the Gospel so that if you receive their expressions of love to the lost you are lost however this is a prettie page and pimp to his Apologie and weares its livery and is calculat exactly for the designe of Apollyon O so kinde as they will appeare as kinde as the cruel spider to the flee who while it seems to embrace and kisse it kills it with poison Let them be but warmely welcomed and have accesse to whisper you in the eare and drop-in their poison at that passage it will quickly reach your soul and flee up into your head and so distract you with themselves into a pure and perfect hatred of the way of Salvation but I must tell you he who would not have the Devil run away with him to hell should not throw himself in his embraces or suffer that evil one that liar and murtherer to come so neer him as to touch him Much about the same time also at least much about the same time both came to my hand his brother in iniquitie George Keith in answer as he calls it to a Postscript to Mr Rutherfoords letters written on purpose to disswade all the Lovers of Jesus Christ to converse with these his stated enemies flies furiously into the face of that Author and in his furious transport foams out in that piece his own shame Concerning which at present I have onely this to say to the Reader that he may expect ere long to have G. Keiths notions examined by the same person who hath answered his brothers Apologie and for what relates more particularly to the Postscript it self against which he rageth he may expect to have it considered by the Author of the Postscript But not to detain thee longer consider â— beseech thee and comply with that serious and seasonable exhortation given by this same Author in the preface to this sharp discoverie anâ— solid confutation of these damnable doctrines If not I must tell thee this piece shall rise up in judgement against all who over the belly of so cleare a discovery of the damnablenesse of these delusions and dreams will without feare expose themselves to the hazard of being bewitched by the Seducers But I hope better things of thee though I thus speake and so wishing thy soul prosperitie and establishment in the truth I bid thee fareweel and am Thy servant for Christ and souls well wisher R. M. C. AN INDEX OF PASSAGES OF SCRIPTURE Perverted and abused by the Quaker and here vindicated and explained Chap. Vers. Pag GEN. Chap. Vers. 1 2. Pag. 26 Chap. Vers. 2 17. Pag. 98 Chap. Vers. 4 6 7. Pag. 221 Chap. Vers. 5 1 3. Pag. 131 Chap. Vers. 6 5. Pag. 101 150. Chap. Vers. 9 Pag. 345 Chap. Vers. 8 21. Pag. 101 130 Chap. Vers. 17 14. Pag. 132 EXOD. Chap. Vers. 34 6. Pag. 2â—2 NVMB. Chap. Vers. 11 25 29. Pag. 27 Chap. Vers. 14 18. Pag. 222 DEVT. Chap. Vers. 4 4. Pag. 74 75 Chap. Vers. â—1 32. Pag. 74 75 Chap. Vers. 13 1. c. Pag. 509 Chap. Vers. 17 2. c. Pag. 509 1 KING Chap. Vers. 8 16. Pag. 347 NEHEM Chap. Vers. 9 30. Pag. 27 ESTER Chap. Vers. 3 2. Pag. 542 IOB Chap. Vers. 1 1. Pag. 345 Chap. Vers. 2 13. Pag. 429 Chap. Vers. 14 4. Pag. 130 Chap. Vers. 15 14. Pag. 131 PSAL. Chap. Vers. 25 3. Pag. 43 421 Chap. Vers. 27 24. Pag. 420 Chap. Vers. 37 7 34. Pag. 420 Chap. Vers. 51 5. Pag. 126 Chap. Vers. 13 Pag. 27 Chap. Vers. 69 6. Pag. 421 Chap. Vers. 110 3. Pag. 508 Chap. Vers. 139 7. Pag. 27 PROV Chap. Vers. 8 24. Pag. 225 Chap. Vers. 2 22. Pag. 420 Chap. Vers. 28 1. Pag. 459 Chap. Vers. 30 5 6. Pag. 74 75 ECCLES Chap. Vers. 7 20. Pag. 347 ESAI Chap. Vers. 2 4. Pag. 517 Chap. Vers. 5 1 2 3. c. Pag. 224 Chap. Vers. 8 20. Pag. 7â— Chap. Vers. 30 18. Pag. 421 Chap. Vers. 40.31 Pag. 421 Chap. Vers. 42 23. Pag. 421 Chap. Vers. 45 23. Pag. 531 Chap. Vers. 48 16. Pag. 27 Chap. Vers. 49 6. Pag. 285 Chap. Vers. 53 4. Pag. 364 Chap. Vers. 59 2. Pag. 308 â—38 Chap. Vers. 21 Pag. 44 Chap. Vers. 65 16. Pag. 530 531 Chap. Vers. 25 Pag. 518 IEREM Chap. Vers. 1â— 16. Pag. 529 Chap. Vers. 17 9. Pag. 101 Chap. Vers. 18 9 10. Pag. 225 Chap. Vers. 23 29. Pag. 266 Chap. Vers. 31 33. Pag. 44 Chap. Vers. 34 Pag. 45 Chap. Vers. 38.39 40. Pag. 531 LAM Chap. Vers. 5 25. Pag. 421 EZEK
that if this man will speak consequentially he must come to this at length for he will never be able to loose the connexion 17. Another Objection is That thus a man may neglect prayer all his dayes alleiging the Spirit hath not moved him to it And indeed the Quakers doctrine hath a direct tendency to the utter neglect and laying aside of all the worshipe of God what answereth he He should come to that place or state where he may feel the Spirit leading him That is he should Introverte but when he hath Introverted he can pretend the Spirit doth not yet breath as themselves do sometimes They sin sayes he in not praying but the cause hereof is they watch not Nay for themselves Watch and Introverte and yet pray not Our adversaries say sayes he that no unworthy person should come to the sacrament of the Supper such as know themselves unprepared should absteane and so though it be a duty to come to this sacrament yet it is necessary that they first examine themselves Ans. 1. The use of this Sacrament is a part of instituted worshipe and so may have its owne limitations conditions restrictions according to the will of the Instituter it is not so with prayer which is a piece of moral natural worshipe incumbent to all by the very law of Nature The Scripture saith indeed let a man examine himself and so let him eat but the Scripture saith not let a man Introverte and so let him pray Under the law no stranger was to eate of the Paschal lamb till he and his males were first circumcised can he shew us any such condition put upon strangers in reference to praying unto God 2. In the matter of the sacrament there is a previous condition required of comers and when that condition is performed they must come or else sinne but the condâ—tion which he requireth in the matter of prayer may he performed and yet the person may not must not pray For though a man introvert and do all that is required of him in order to prayer yet he must not pray until the Spirit draw and inspire him So that his simile halteth miserably 18. To the Objection taken from Peters enjoyning prayer to Simon magus Act. 8 22. He saith That Peter bids him first repent and the least measure of this cannot be without some introversion Ans. Peter bids him not repent in order to prayer but repent and pray in order to pardon and so though he was in the gall of bitterness yet it was as well his duty to pray as to repent But I see with our Quaker a graceless person can repent but he cannot pray nature can help him sufficiently to repent but he must have some more before he be in case to pray or under an obligation to pray with him 2. Though the least measure of repentance could not be without this Introversion Yet what would that avail Simon Magus though he had Repented Introverted too might not pray until the Spirit Inspired him and Acted and Drew him if our Quaker speak truth And so Peter was mistaken to enjoyne him to pray and shoulâ— have said Repent and when thou art introverted waite for the Spirit to draw and inspire thee to prayer and then pray and not till then 19. The last Objection is Many prayers begun without the Spirit become afterward affectual yea the prayers of some wicked persons as of Ahab have been heard and accepted Ans. Of Ahabs humbling himself and fasting c. I read but I hear not of his prayers but as to the first part of the Objection I think it strong and considerable For who of the saints have not found it true that though they have gone about this duty without these previous impulses yet have gote a satâ—sfying answere Yet he answereth Acts of divine indulgence are no rule of our actions The wicked are oft sensible of the motions and influences of the Spirit befâ—re their day of visitation expire and by those motions they may some time pray acceptably not remaining wholly impious but thus entering into the beginnings of piety from which afterward they fall away Ans. 1. Acts of divine indulgence so frequently manifested are stronâ— inducements and encouragments and when they are conforme to a gracious promise they confirme the rule which we walk by and sufficiently evince that there is no rule to the contrary 2. The motions and influences that wicked persons living without the Church are sensible of are nothing but the stirrings of a natural conscience and such as some within the Church meet with who remaine ungodly are but common and not special and saving 3. If they be such as will warrant acceptable prayer they must be indeed special and saving strong and mighty Influences and Inspirations giving great power and liberty and that after a serious Introversion according to his doctrine 4. Now at length we see that all the great business of preparation for prayer by Introversion by the Inspirations Impulses Motions Influences and Drawings of the Spirit is just nothing but what a wicked wretch or a Pagan is capable of 5. As for his day of visitation and falling away from grace which here he minceth by calling it only beginnings of piety we have said enough above of both CHAP. XXV Of singing Psalmes 1. AS to singing of Psalmes he speaks but little Pag. 262. § 26. granting it a part of divine worshipe and sweet and pleasant when coming from the sense of God's love in the heart and when it ariseth from the divine influence of the Spirit whether it be in words of Davids Psalmes or of the songs of others such as Zachary Simeon and Mary And I need to say the less seing I have said enough of this elsewhere This man if he plaseth may take some notice thereof in my last book on the Sabbath where I am speaking of the right sanctification of that day in publick I grant we are to sing with grace in our hearts to the Lord Col. 3 16. and we are to make melody in our heart to the Lord Ephes. 5 19. But I dar not say that no man must sing but he who hath the sense of Gods love in the heart seing I finde so many Psalmes sung that were of a far other straine as for example David's Penitential Psalmes as they are called such as Psal. 6. 32. 38. 51. c. as also that of Heman Psal. 88 and others As for the influence of the Spirit I acknowledge that without that neither this nor any other piece of worshipe can be rightly performed but that neither this nor any other part of religious worshipe should be gone about till there come an Impulse of the Spirit or till the soul finde it self in a fit frame is that which I deny for reasons given in the foregoing Chapter 2. What are then his exceptions against our singing of Psalmes There is no footstep saith he in the Scriptures
necessary occasion Luk. 3 vers 14. Rom. 13 4. Mat. 8 9 10. Act. 10 1 2. Revel 17 11 16. CHAP. XXX Of Lawful Oaths 2. OUr Quakers that they may quite destroy all Politie and Government â—oyn in with Anabaptists Familists of N. England of late and the Esseans Manichees and Pelagians of old in denying it to be lawful to swear before a judge when called thereunto in maters of moment I willingly grant that all Profane rash and godless oathes used too ordinarily in common discourse are wholly unlawful and a manifest breach of the third command such a sin as provoketh the Jealousie of the Lord of hostes who is holy and will not hold them guiltless who take his name in vaine I shall also willingly grant that such reverence should be had unto the holy name of God that in maters of lesser moment and maters wherein the verity may be possibly found out without an oath none should be urged to take an oath nor an oath received from persons who willingly offer it in such triffles without necessity But as to this question let us view what our Confess saith Ch. 22 § 1 2 3 4. A lawful oath is a part of Religious worship Deut. 10 20. wherein upon just occasion the person swearing solemnely calleth God to witness what he asserteth or promiseth and to judge him according to the truth or falshood of what he asserteth Exod. 20 7. Levit 19 12. 2 Cor. 1 23. 2 Chron. 6 22 23. The name of God only is that by which men ought to swear and therein it is to be used with all holy fear and reverence Deut. 6 13. Therefore to swear vainly or rashly by that glorious and dreadful name or to swear at all by any other thing is sinful and to be abhorred Exod. 20 7. Ior. 5 â— Mat. 5 34 37. Iam. 5 12. Yet as in maters of weight and moment an oath is warranded by the word of God under the New Test. as well as under the old Heb. 6 16. 2 Cor. 1 23. Esa. 65 16 So a lawful oath being imposed by lawful authority in such maters ought to be taken 1 King 8 31 Neh. 13 25. Ezra 10 5. Yet it is a sin to refuse an oath touching any thing that is good and just being imposed by lawful authority Numb 5 vers 19 20. Neh. 5 vers 12. Exod. 22 vers 7 8 9 10 11. 2. The only ground of his contrary opinion is Christs words Mat. 5 34 37 and Iam. 5 12. which he so understandeth as simply prohibiting all Oaths whatsomever wherein he is worse than the Socinians for they say that Christ added this unto the Law that we should not sweare rashly and vainly nor make promissory Oaths concerning things future But the Quaker will goe a greater length and say that Oaths imposed by Magistrates in things weighty and necessary are here also prohibited Yet he walketh upon the Socinians ground and supposeth that Christ is here amending and correcting the Law or adding to it and so giving new Lawes For if Christ only be interpreting the Law as we say and it be certain that the Oaths we maintaine were warrantably used under the Law Christs Words must not be so largely taken as he would But a right consideration of Christs Words together with his scope will make all clear Christ being here interpreting explaining and vindicating the Law and so correcting and reprehending the false laxe and erroneous glosses which the Pharisees and the jewish Doctors had corrupted the Law withal he cometh in these verses to vindicat the third command which these loose Casuists whom he meaneth when he saith vers 33. ye have heard that it hath been said by them of old time had so interpreted as if nothing had been thereby prohibited but only forswearing that is not to performe what was vowed and sworne to be done thou shalt not forswear thy self but shalt performe unto the Lord thine Oaths And thence gave way to rash idle vaine and inconsiderat Oaths yea and to swearing by other things than by the true and living God To correct which corruption and abuse Christ rightly interprets the Law as prohibiteing all such swearing by any creature at all saying vers 34. But I say unto you swear not at all But how is this not at all to be taken The following words clear Neither by heaven nor by the earth neither by Ierusalem neither by thine head And then addeth to correct their rash and profane Oaths in common discourse vers 37. But let your communication be yea yea nay nay Whereby he sheweth what should be our ordinary assertions or negations in our ordinary discourse and what way we should take to guard against rash and unnecessary Oaths to wit that we should use uprightness and sincerity in our dealings and speaches that so no more may be required then asserting or denying or at most doubling of our assertions or denials And then addeth for whatsoever is more then these cometh of evil that is whatsoever is superfluous or redundant and not necessary as all vaine and needless Oaths and asseverations are is sinful and of the Devil So that there is nothing here in the least giving ground to reject all Oaths as sinful but only such as are by Creatures or are needless and superfluous in our ordinary communication And to this same purpose doth Iames speak Chap. 5 12. saying But above all things my brethren swear not how that is to be understood he explaineth in the following words Neither by the heaven neither by the eartâ— neither by any other Oath which is the same with what Christ said and to prevent this sin of rash and profane swearing he addeth as Christ did but let your yea be yea and your nay nay And to confirme all addeth lest ye fall into condemnation looking to the threatning annexed to the third command and thereby giving us to understand that he is but explaining that command and enjoyning no new thing but what was there enjoyned for Iames is very much in his Epistle in pressing the Law and obedience to it which he calleth the perfect Law Iames 1 vers 25. and Royal Law Iames 2 vers 8. But now if he should have urged any thing in these moral duties but what was commanded in the Law he should have condemned the Royal Law as imperfect 3. The mater being thus clear and manifest we need not regard his telliâ—g us that we ought to feigne no exceptions for we faigne none but interpret the words according to the clear and obvious scope which he with the Sociniant must inverte before he make his assertion so much as probable Nor do we as the Reader may see here make use of consequences which yet are allowable and himselfe as we saw above went about to confirme some of his notions yea a special part of their Solemne Worshipe by consequences from Scripture or probabilities as he alleigeth which are obscure and uncertain
but walk upon fixed and certaine grounds which may fully quiet the consciences of such as stand in awe of the word and I cannot but wonder how he who denieth the word to be the rule of faith and practice can thus press the words contrare to the scope and intendment of the Spirit of the Lord and stand so stifly to the express words yea and for any thing I see ground their judgment and practice wholly and alone upon these words but as we heard above though the light within them be their supream and only Rule they can alleige the Scriptures and pervert them too against us 4. He cometh next Pag. 354. § 11. to reply to our grounds We say that Christ forbiddeth all Oaths by creatures and all vaine and rash Oaths To which he replyeth That the Law did forbid these Oaths but Christ forbiddeth here something that was free under the Law to wit to swear by the Name of God and so dischargeth even such Oaths as were made by the Name of God Mat. 23 22. And he addeth by any other oath Answ. That the Law doth forbid both swearing by the Creatures and also rash and unnecessary swearing by the Name of God is true but the Law did not prohibite but enjoyn swearing in some cases before Magistrates as we see Exod. 22 7 11. Num. 5 19 21. 2. That Christ correcteth or amendeth the Law or dischargeth any thing which was lawful by the moral Law of God is but a Socinian dream without any ground or warrand as is apparent through that whole Sermon and from the very first words of this part thereof vers 17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but fulfil for verily I say unto you till heaven and earth passe one jot or one-title shall in no wise passe from the Law till all be fulfilled But sure if Christ had added to the law or taken away from it he had in so far destroyed it and made it an imperfect law and had taken away from it many Jotes and Titles contrary to his owne expresse profession and declaration 3. The place Mat. 23 16 23. doth clearly explaine this for there their unlawful wayes of swearing are reproved and they discovered to be fools in alleiging such grounds as they did for their profane licentious swearing and satisfying themselves with such pretexts but not one word declareing it unlawful in all cases to sweare by the Name of God 4. These words by any other Oath are to be explained by what went before and so to be understood of any other such like Oath as he had instanced in otherwise Christs discourse shall be incoherent 5. To that which is said That swearing by the Name of God was commanded by the Father and so cannot be now contradicted by the Son who is one with the Father he saith That the father appointed many ceremonial Lawes which were shadowes of good things to come whereof Christ was the substance Answere This is very true but nothing to the purpose for he shall never prove that swearing by the Name of God was a ceremonial thing being a part of natural Worship taught by the Law of Nature Gen. 21 ver 23. Iosh. 2 vers 12. 2 Chron. 36 21. and is several times put for the whole moral Worshipe Esai 19 v. 18. 45 23. Psal. 63 11. And where I pray and when was this ceremonial precept if it be such first given But this one thing is enough to confute this dream not to mentione that we cannot understand whereof it can be a shadow or type nor how then as we shall hear it was used when types were abrogated to wit that Christ did not so early beginne to cry down and to annull the force and power of the ceremonial Law but being made under the Law ceremonial as well as moral was observant thereof in all points to his dying day for in the very night wherein he was betrayed he observed the feast of the Passeover and he came to fulâ—il all righteousness How shall we then imagine that in his very first Sermon he should abrogate the Ceremonial Law and that in moe points then one if our Quaker be to be believed For he will have the mater of Warres a ceremony too and will affirme that Christ abrogated that ceremony also in the last words of this Chapter as we heard 6. He moveth this Argum. in the next place Pag. 355. That Oaths cannot be a part of the ceremonial Law because they were in use before the promulgation of the law An Argument wherein I see little strength yet I think it concerneth him to tell us when this ceremonial law was first given and to whom What answereth he It must be showne saith he that it is an eternal and immutable precept Answ. And what needeth more for this then to show that it is a part of worshipe performed unto God which the law of Nature hath taught all nations and which hath no affinity with what is typical and figurative having a manifestly moral import for it is a solemne acknowledgment of Gods All-seeing eye of his Truth and Veracity of his Righteousness and Justice and of his Power and Might for therein he is called to witness a secret and hidden truth and the swearer doth professe that God is acquanted with the secrets of all things and with the Intentions of the heart Therein we acknowledge that God abhorreth lying and dissimulation and will be a swift witness against false swearers and in justice will be avenged of such as mock him in calling the God of truth to bear witness to an untruth and shew his power in punishing and pursueing such all which being ingraven on the heart of Man by nature and being laid as the ground of this practice among all Nations and having nothing ceremonial in it evince this duty to be moral and the commands enjoyning it perpetually obligeing He tels us that Abel and Cain did offer the tythes of their fruit and the first fruites of their land But I read not this in Scripture I finde it said Gen. 4 3 4. that Cain brought of the fruit of the ground and Abel of the firsilings of his flock but no more no word of Tithes nor of First fruites 7. He moveth another Objection after his owne minde as if we said that Swearing by the name of God is a moral duty because it is mentioned with God's essential and moral worshipe But what he meaneth by essential worshipe I know not nor know I who useth that terme This argument I shall thus urge If swearing by the name of God be not only urged together with other acts of moral worship but also as a comprehensive part of moral worshipe and as further exegitical and explicative of other parts of moral worshipe mentioned then it must be a part of morall worshipe But the former is true Therefore c. The Major I suppose needeth