Distinctly of the Trinity Trinity so called spoken of by the Author yet himself after acknowledges pag. 24. That it would seem I am Orthodox herein that he finds not any Clear Ground to the Contrary I writ as Expresly and Distinctly of that as is Expressed in Scripture which I hope J. B. will not say is defective in sufficiently Expressing this Article of Faith ¶ 8. The Third Challenge is I speak nothing of God's Decrees by which some are praedestinated to Life others Fore-ordained to Death for the Man without Ceremony takes the Doctrine for granted But if I have spoken nothing of this though perhaps not in the Method he would how Extravagant must he be that writes a whole Chapter upon Reprobation as pretending to Refute what I have said concerning it With the like Confidence not to say Impudence he accuses me of Silence in relation to the Covenants to the Redemption purchased by Christ his taking Flesh upon him to the Work of Grace and Sanctification to Obedience to the Law of God Which Gross Abuse any one that reads my Book will easily see considering how much and how particularly these things are spoken to in the Explanation of the 5 6 7 and 8. Theses Last of all he accuseth me for giving no Account of the Resurrection of the Body Resurrection of the Body owned by us But do I not expresly in my Conclusion Affirm that those that accuse us of denying of it belie us and doth not that clearly import an Owning But as to that Matter because I love not Repetitions as he doth who will be upon one Matter often and out of its proper place I will Refer what further I have to say until I come to his last Chapter At last after he has Confessed in part to what I Affirm he Craves Liberty because some may put a wrong Foundation for the right to Examin what by me is placed for it which Liberty is freely granted him for I am a great Enemy to Implicit Faith as well the Popish as Presbyterian who in that are muchâ—what alike and I will take also Liberty to Re-examin his Examination that I may free my self of those many Abuses wherewith he has Injured me SECT III. Wherein his Third Chapter of Inward and â—mmediate Revelation is Considered ¶ 1. THat I may not trouble the Reader with a long and taedious Pursuit of J. B. in all his Extravagant Rambles and Vnreasonable Railings wherein he accuses me as an Ignoramus writing Non-sense and Confusion pag. 39. more of that kind in pag. 31. while yet to his own Confusion pag. 40 and 41. The Priest's professed Ignorance he saith He knows not what I mean nor what I would prove nor what my Arguments must Conclude Wherein if he speak true he declares himself Vncapable to Judge of and far less to Answer my Arguments a large Disquisition of his Impertinency in which things I willingly Omit and will Consider this his Chapter as well where he misses as where he truly in any measure urges the Matter And first to dispatch what is Superfluous all that is said by him against False Revelations and Delusions of the Devil against which he speaks sometimes more largely sometimes more overly in pag. 21 22 34 35 36 47. no Judicious Reader will think is any thing to the purpose False Revelations and Delusions disowned by the Quakers since I never did plead for False Revelations but for the Necessity of the True Revelation of the Spirit to all real Christians And though it could be proved that either I or any other Quaker so called were deluded by a false Revelation yet it will not thence follow That our Asserting the Necessity of True Revelation to the building up of True Faith is Erroneous more than in J. B.'s own sense the Arminians or Socinians Asserting False Doctrines pretending to have for them the Authority of Scripture will make him Judge that their Asserting the Scripture to be the Only and Adequate Rule of Faith is False in his Judgment since he therein Agrees with them And therefore his Disingenuity as well as Weakness doth notably appear pag. 46 47 and 48. where coming to take notice of what I have said in shewing how the same may be returned upon such as own the Scripture Reason and Tradition to be the Rule of their Faith he gives it no Answer and most Effrontedly comes up with his oft Reiterated Story of John a Leyden and Munster with which we are less concerned than himself Notwithstanding that I shew that even men pretending to the Scripture and to be led by it and in particular his own Brethren had done no less vile Actions than those of Munster and yet he would not think it well Argued to Infer thence that it were Dangerous to follow the Scripture as the Rule To all this he returns no Answer which taketh up six pages in my Apology Lat. Ed. pag. 26 27 28 29 30 31. unless it be a sufficient Answer to say He needs not take notice of my Trifling Answers and that it is a meer Rapsody But the Truth is to use his own Expression It was too hot for his Fingers and therefore he judged best to shuffle it by so easily But his Vnfairness in this is so much the more Considerable where the pinch of the Question lay J. B. finds it too hot to Touch with Truth and his own and his Brethrens Reputation was so highly Concerned as being charged as Guilty of no less Abominations than the Monsters of Munster in that he boasts in his Epistle to the Reader That he hath Examin'd every thing Asserted by me particularly which he gives as the Reason of troubling him with so Prolixe a Treatise ¶ 2. Now albeit I might in reason pass his new-Inforced Objection till he have satisfied to this so shameful an Omission yet lest he should fancy any Strength in it and to shew him the Silliness of it I will here Consider and Remove it It runs thus pag. 46. If since the Apostles and other Extraordinary Officers fell asleep and after the Canon of the Scriptures was Compleated J. B. 's Argument All that have pretended to Immediate Revelation have been led by a Spirit of Error Then that is not the Way of Christ. But the former is true Therefore so is the other Such an Objection is not like to signify much Answ. where in both Propositions the Question is most miserably begged and the thing in debate taken for granted J. B. Argues without Proof For albeit the Connexion of the Major should be granted yet the Question is there in a great part of it begged to wit that such Officers in the Church as were the Apostles are not now neither as to the Nature of their Office nor Manner of their being led by the Spirit Next That the Canon of the Scriptures is Compleated That is to say No Writings are ever hereafter to be expected or believed
things nor having any Rule for them which he seems to acknowledge is no Argument against their being the Primary and Adequate or Only Rule for that he apprehends no rational Man will think needful to a Compleat Rule Why because General Rules are enough And thence he thinks it would follow That the Quakers must have a new particular Revelation for every Act and Word such as Eating Drinking Walking c. But I deny this Consequence These Acts as simply Considered are Natural and it will not follow because to Spiritual Acts Spiritual Acts and Motions distinguisht from Natural relating to Faith and my Immediate Service towards God I need a Spiritual Motion and Influence of the Spirit that therefore I need such a thing to Natural Acts. If he say These Natural Acts under some Circumstances may be Sin or Duty I Confess then the Revelation of the Spirit is needful For if I be sitting sleeping or eating in one Place when it is the Mind of God I should be Preaching and Praying in another I do sin But how can the Scripture give me a Rule here All that he answers to this p. 76 and 77. resolves into this That all such Doubts may be solved applying the General Rules of Scripture by Christian Wisdom Prudence and Discretion c. But how shall I know that I truly make this Application And to give him his own often-repeated Argument in the Case of Revelation have not some Thought they have made this Application by Christian Prudence when they did not J. B's Christian Prudence so called doubtful and uncertain And not to go further than J. B's own Brethren the Presbyterians yea the Chief and most-Eminent Teachers among them did not some of them judge it Christian Prudence according to the Scripture-Rule to draw near and Adhere to the Remonstrants which others called publick Resolution-men denied Do not some of them think it Christian Prudence to go hear the Bishops Curates which others deny Did not those Chief Men among them as George Hutcheson and others think it Christian Prudence to accept of the Indulgence Anno 1668. in Entring according to the Limitations proposed by the Council to their Places which others especially of the banished Brethren and perhaps himself was highly Offended at whence these Men were termed Council-Curates Other Instances among them I could give But how shall all this be Decided What Scripture-Rules can he Assign that clearly do it Let him answer this distinctly and not pass it over lest he be suspected to Leap where he cannot Step. He confesseth to my Alledging 1 Cor. 12. and Rom. 12. and after a little Railing he tells p. 78. That he that is to Rule is to do it with Diligence c. but that the Scripture saith not that James or Peter should take-on this or that Office By which Confession he destroys all since the Question is How James and Peter knew they should take upon them to Rule This he saith he has shew'n above but how Insufficiently my Reply will Evidence He thinks no less Impertinent p. 78. for me to Argue against their being a Rule as to all things because they do not tell a Man that he has the marks of true Faith upon which knowledge the assurance of Salvation is founded As if I must think the Laws of the Land must prove that R. B. is a Quaker or that if R. B. had murther'd a Man it is a sufficient defence to say The Law doth not name R. B. But such Examples are poor Arguments and do miserably Halt J. B.'s Halting Examples to prove true Faith R. B. Confessing himself to be a Quaker acknowledging every One of their Doctrines is enough to prove him one in the sense of the Law of the Land and the Judge to Condemn him a Murtherer if Convict by Witnesses that he really did the Deed. And both these relate to outward things which can be proved by outward Testimonies for without the Certainty of the Evidence the Judge cannot pronounce his Sentence But is a Man 's own Confessing or Affirming he hath the true marks of Faith enough to prove he has them And what are the Witnesses to Apply the Example of committing the Murther by which a Man shall know he has these Marks And who must Examin the Witnesses and judge of the Certainty or Clearness of their Evidences Must it be the Man that is Accused Who useth that Method Doth not the Man see how miserably his pitiful Example Claudicates ¶ 10. To my Objection against the Scriptures being the Only and Adequat Rule the Example of Deaf Persons Idiots Infants such as cannot Read and are ignorant of the Original Tongues so called all which in some measure less or more are deprived of the Benefit of the Scriptures Deaf Persons c. the Light may Influence which Writings c. cannot so as to Apply them to themselves immediately and effectually for a Rule he asketh Whether if any such Person in a Land should kill a Man or do any thing contrary to the Law would it not punish them and this he Repeats n. 35. in other words Which urgeth nothing but upon Supposition that the Will of God cannot be known otherwise than by the Scripture which Supposition is false and therefore his Argument Concludes nothing Yea himself Confesseth that some things and in particular Murder may be known by the Light of Nature and so overturns his own Argument But he asketh What use can Children or Idiots or Mad men make of the Light within Answ. The Light within being affirmed by us to be a Living Principle that quickens the Soul may Influence such Persons but so cannot any Writings As for his learned Dr. Owen's Book which he Recommends he may find it Answered long ago by Samuel Fisher a Quaker which because the Doctor found too hot to Reply to J. B. that is so busie a Body may supply that Want J. B. Confesses to a Rule obvious to many Doubts But most Rare of all is his Answer p. 80. to my Conclusion That Christ would not leave his own to be led by a Rule obvious to so many Doubts which is And yet we see he hath done it If this be not to beg the Question in the highest Degree the Reader may judge He Confesseth The Spirit is the chief Leader but to seem to come off with some Credit he falleth a Railing upon me for not Distinguishing but Confounding the Spirit 's work and the Scriptures and then bestows many words to prove they are Distinct with a heap of Citations in the next p. 81. All which he might have spared until he had proved first that I denied they were Distinct or shew'n where or when I Confound them What he writes n. 38. and 39. p. 82. is meer Railing as the Reader by looking unto them may observe He flouts there at my Affirming I knew one that could not Read discover an Error in the Version saying But the good
out of it for it is the way of Antichrist To which what is above mentioned answers sufficiently yet further I may easily retort the Question thus upon the most of all the National Ministry in Scotland who are now licking up that which they heretofore cried out against as Antichristian and with Fire and Sword persecuted those who offered to plead for that which now they both practise and avow themselves in Now as the fault of this cannot be ascribed to the Scriptures which is the Rule whereby they pretend to be guided so neither can any mans instability that pretends to be guided by the Light if any such thing could be shewn prove the Light a Guide not to be followed To prove that Christ is not in all men thou arguest thus Christ is not in all men because the Scripture speaks of a being without Christ in the World to which thou addest the Reason The unconverted must needs be without Christ because they want the uniting Principle which is Faith To answer that Christ is in them but not in Vnion with them thou sayst is a fond Distinction because the Scriptures way of expressing Peoples Vnion with Christ is by asserting Christ to be in them which thou takest for granted and from thence drawest thy Conclusion but if it be found to be false then the whole Fabrick falls to the Ground as indeed false it is For even according to the Scriptures the in-being of Christ in Men sometimes signifies Vnion and sometimes his Existence in them working and operating in them by way of Reproof and Judgment as also by way of Call and Invitation to prepare for Vnion with him as appears by the very first Scripture cited by thee John 15.4 5. which answers not thy Mind For we say not That where there is no Vnion Fruit can be brought forth unto God but mark the last part of it how much it makes against thee Without me says Christ ye can do nothing For how becomes an unconverted man a Convert but by having Christ to work with him And where does Christ co-operate Does he not there where the work of Conversion is wrought and is not that within So that Christ must needs be in men before they be in Vnion with him whereby the Faith may be wrought by which they are united to him And as to that other Scripture 1 John 3.24 these and other Scriptures which might be cited hold forth that in-being of Christ which is by Vnion but say nothing against his in-being in them where the Vnion is not for he is in them who know him not and are Darkness John 1. vers 10. and 5. and he was crucified in the Corinthians and Galatians which was in the time of their Unbelief 1 Corinth 2. vers 2. and Galat. 3. vers 1. for the words in the Greek are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. In you and indeed there can be no greater Absurdity then to say that Christ is in no man but in them with whom he is united for Christ is not separated from that Light and Seed which is of him that is in every man but is united with it which bears Testimony against all Iniquity but many times men are far from being in Vnion with that in them which witnesseth against all sin as Experience sufficiently teacheth Then if that be in them which is pure and if Christ be in that pure then Christ is in them and if they be not united with that which is pure in them then are they not united with Christ which is in the pure that is in them It seems strange to thee that Christ should be in the Heathen and they not know him Was it not as strange that he should be among the Jews who had the Letter that did bear a Testimony of him and they not know him and that notwithstanding his Miracles and other Proofs he gave of himself they should so far mistake him to judge him to be an Impostor and Blasphemer Thou sayest Is Christ so uncouth to them he dwells in as not to Reveal himself unto them But though we say that Christ is in all men we do not say he dwelleth in all men for dwelling signifieth more then in-being and yet I say he does Reveal himself in some measure unto all in whom he bears witness against Iniquity for the Revelation of Christ unto one is not always by giving the knowledge of what past externally but is a Revelation of the righteous Judgment against the Transgressor in them which to say that the Heathen wanted is false and contrary to Scripture Rom. 1.18 19 20. John 3.18 19 20. yea and contrary to the very acknowledgment of Americans who have confessed that there was that in them which judged and reproved evil Whether or not their ignorance of the outward Transaction derogates any thing from their capacity of Salvation comes hereafter in its place to be examined together with that other saying of thine wherein thou shewest the like Dis-ingenuity viz. That the saying that every man hath sufficient Light to lead him to Life and Salvation tends to put Christians in the same Condition with Pagans because sayst thou Christians have no more and the preaching of the Gospel and the benefit of the Scriptures are little to be regarded for without them Men have sufficient Light to lead them to the things of God For the saying that men have sufficient Light hath no such tendency for he that is truly and really a Christian and not nominally only is one that is united to Christ and believes in him Now it is one thing to have the Light and another to believe in it which is clearly made out by that Scripture While ye have the Light believe in the Light that ye may become the Children of it And that it is a great advantage to have the knowledge of the Scripture as outwardly we deny not for the reaching and raising of the Seed in them that are afar off and also for the comforting and refreshing of them in whom it is raised as the Scriptures are used in that Spirit which gave them forth Therefore we labour and travel so much for that end and are found using the Scriptures Testimony If it be said That therein we contradict our Principle seeing it is possible that People may be saved without the Scriptures I answer Nay For many things are profitable which are not of absolute necessity You your selves acknowledge that other Books besides the Scriptures are not of absolute necessity unto mens Salvation and yet you judge not all other Books useless yea ye too much rely upon Books Also you do not say that it is impossible that any can be saved without preaching upon the Scriptures and yet you reckon not preaching to be in vain But do ye not rather contradict your Principles who say that the number of all those who ever can be saved is so definite from all Eternity and that without respect to their
first may deceive over again that makes nothing against the Insufficiency of the Spirit to discover the delusion but if a man be deceived either first or again he is to blame himself for his defect in not being duly watchful and faithful in what is discovered to him of God truly and certainly Consider the tendency of thy Argument which strikes not only at the certainty of the Saints faith now from the Spirit within and the assurance of Knowledge therefrom but also strikes at the very certainty and assurance of all the Faith and Knowledge the holy Prophets and Men of God had from the Spirit within when Scripture was not We are in no greater hazard to be deceived now than they were then You that set up the Scripture as your only Rule the many Sects of you what jangling and contesting is among you while one pleads for his sence and another for his Which all proceeds from their wandring from the Spirit that gave forth the Scriptures And as to satisfying of others we refer and recommend them to the same Spirit in them to receive their satisfaction from that which only can and will satisfy them who wait for it in singleness Page 18. And whereas thou sayst The Saints are led and guided by the Spirit but it is according to the Scriptures So say we too but it doth not therefore follow that the Spirit hath so tyed and limited himself to the use of the Scriptures as always to use them in every particular step of his guiding the Saints the Spirit is free to use or not use the Scriptures at his pleasure and guideth the Saints in many particular steps of their life for which there is no particular Scripture either to approve or disprove them in The more sure Word of Prophecy As for the more sure Word of Prophecy we grant it is the Rule but deny that that more sure Word is the Scriptures but it is that Word in the heart from which the Scriptures came and in and by which the Scriptures are to be interpreted And is it not gross blindness and darkness to say The Scripture is more sure than that Word Light Life and Spirit from which they came Had not the Scriptures all their sureness from the inward Testimony of the Spirit How then can they be more sure Thy example of the Schoolmaster and the Copy serves not thy turn for the Spirit is unto the Saints both their Teacher and their Copy and they need not go forth for a Copy and if they walk according to this by looking upon it and eying it they shall be good Scholars and Proficients He writes them a living Copy in their hearts engraves it on fleshly Tables whereas they who look upon no other Copy but the Words without them are those who are ever learning but never able to come to the Knowledge of the Truth Page 19. Thou askest Why we disjoin the Spirit and the Scriptures citing Isaiah 50.21 Answ. We are not to disjoin what the Lord putteth together sometimes the Spirit joineth or concurreth with the Scripture-Words and sometimes not how many preach and pray and read the Scriptures and talk of them without the joint concurrence of the Spirit Which we say they ought not to do the Scriptures should never be used to preach and pray c. but in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but ye disjoin them who would have praying in the letter and using of it without the Motion of the Spirit to such the Scripture is indeed but a dead letter and it is no ways a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men And this is not a reproach to them but their Glory so nor is it to Scripture Thou sayst They are said to be a killing letter and this shews that they are not dead Answ. A poor Argument indeed Can not dead things kill if men feed upon them If thou seedest upon sand gravel stones The Letter killeth shells will not these things kill thee though they be dead And if thou feedest upon the Letter without thee and not upon the Life thou canst not live yea if one that lived did depart from feeding upon the Life to feed upon the Letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59.21 For it is one thing for God to put Words into mens Mouths and far another for men to gather these Words from that without Isaiah 59.21 and put them into their own Mouths nor doth it say that the Words God shall put into their Mouths shall be no other Words more or less but the express Scripture Words Why art thou not ashamed to cite this Scripture Do ye not say To speak as the infallible Spirit gives utterance is ceased and consequently God's putting Words into the Mouth God's furnishing them with Words suggested from his own Spirit and Life which the holy Prophets and Apostles witnessed to speak as moved by the Holy Ghost do ye not say this is ceased Why then citest thou a Scripture which is so plain and clear for it but that thou art in Blindness and Confusion Page 19. In thy procedure upon the point of Justification thou makest a large step in that crooked path of deceit wherein thou hadst too much traced from the beginning but now more abundantly than ever thou displayest the Banner of thy Dis-ingenuity and gatherest all thy Forces together it should seem resolving to give the Quakers a final Overthrow And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy Imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of Justification in a point where none is jumbling it among us As thou advancest a little further Page 20 21. having given a very scant Account of their Doctrine in this Matter couching it in most disadvantagious terms thou takest great liberty to extend thy self in a foolish and vain Excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou may'st come to have a discovery of thy Vanity and Malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainness declare the Principle of Truth in this matter thereby observing thy Mis-representations Secondly shew what Vast Difference is betwixt us and the Papists therein And Thirdly make manifest how much nearer of kin ye are to the Papists even as to this particular and the things relating thereunto than we which may serve as a seasonable shower to allay that windy Triumph which thou endeavourest to establish unto thy self
making it his Rule he signifies his desire not so much to Square his Practices to the Scripture as by twining it like a Nose of Wax to make it Square to them He Superscribeth his Third Head An Undertaking to prove That our Departing from them is not to be Justified by their departing from Papists Wherein is to be observed his manifest Omissions which the Reader will see by comparing the 12 13 and 14 th pages of my last with this his Third Head Next I Observe the weakness of his Arguing in what he hath mentioned wherein he concludes That because we grant we had a measure of Integrity while among them that therefore it was begot by their Ordinances so called But doth not the same recur in the Case of the Primitive Protestants or will he say that all of them were void of any measure of Integrity while they were among the Papists Moreover whereas he Objects Papists not Converted by Popish Traditions c. that though God visited some among Papists it was not by Popish Traditions alledging Luther had the benefit of the Copy of a Latin Bible whereby he was Instructed For Answer The same recurs in our Case for whatever Advantages Luther had either by the use of the Bible or otherways had not we the same And therefore in the Third place is to be Observed that he hath altered the State of the Question alledging it to be Incumbent upon me to prove that they were Converted by the Popish Traditions Which is a wilful mistake for the Question as may be seen in the pages above-mentioned was Whether God might not countenance us with a regard to that measure of Integrity he hath begot in our Hearts though we are indeed wrong as to our walking with them in their Way And this I did Illustrate by the Example of the Disciples of Cornelius and of Luther who though he came but Gradually to his Discoveries yet was Countenanced in the first as well as last steps yea notwithstanding of his erring grosly in the matter of Transubstantiation All this he hath wholly omitted closing up this Head by endeavouring to draw from my words a reflection upon P.L. as if I accounted an Objection coming from him weak but it is ill Inferred to conclude P. L. from thence a feeble Person For though P.L. as well as I might reckon it weak comparatively in respect of others more strong yet he might judge it strong enough for such faint Disputers as W.M. or his Brethren at Aberdeen to Answer as that which he reckoned would put the Quakers to a great Nonplus he proposed in his Dialogue upon this occasion a Query viz. Whether it was safe to lean to the Guidance of that Light which one while says This is the Way of God walk in it another while Come out of it for it is Babylon To which beside the general Answer above-mentioned I shew him how easily it might be Retorted upon most of all the National Ministry of Scotland who now are gainsaying and contradicting that which they had formerly pleaded for as the Cause and Work of God even then as this their Changableness cannot be ascribed to the Scripture which they pretend to be their Rule neither will any man's Instability who pretends to be guided by the Light prove the Light ought not to be followed This because he felt might touch him and his Brethren too near therefore he hath wholly omitted it His Fourth Head is concerning the Light containing five Sections from Page 9. to the 25. wherein is to be observed First How he has gone from the State of the Question as it is in his Dialogue page 5. where he denies Christ to be in the Wicked or Unconverted in any other manner then as he is in the very Bruits and unsensible Creatures But now he grants Christ to be in such as to common Operations and page 22. he says That the Light is in all men and that Christ is in all men in so far as his Light is in all men And thus he overthrows his chief Argument used against us in his Dialogue page 5. where he says That Christ is in none but in such with whom He is in Vnion For here he grants Christ's Light to be in all men even such as are not in Vnion with him adding that Where the Light of Christ is there is Christ the Donator of it Which is all we say so then the Controversy is no more if Christ or his Light be in all men But after what manner He is in them and whether this Light be Saving yea or nay And here in the second place I Observe his shameless Dis-ingenuity and Omission in saying It remains for me to prove that this Light in all is Saving Whereby he would make the Reader believe that I had never offered to prove this For clearing of which I desire he may look into page 23. of my last where from Rom. 5.8 Joh. 3.16 19. Hebr. 2. Tit. 2.11 Col. 1.23 I did prove that the Universal Grace of God given to all men is Saving in its Nature and in order to Save And now though no Rules of strict Debate could require me to proceed further yet I shall go on to Examine the Question as he hath now stated it viz. That such as are not in Vnion with Christ have not Saving Grace To prove this he produceth some Scriptures where such as have Saving Grace and Light are said to be in Union with Christ which is not in the least denied But the Question is Whether all that have Saving Light are in Vnion with Christ which he hath not so much as offered to prove And therefore it is here to be Observed how he hath not so much as mentioned far less medled with my Arguments proving Saving Light and Grace to be in men before they be Converted or in Vnion with Christ shewing He must needs be in them before He be in Vnion with them that he may work the Faith by which He may be united unto them seeing without Him the Scripture saith we can do nothing Joh. 15.5 as it is more amply contained in page 15. of my last Page 14. he seems to take some notice of an Example brought by me to shew That Saving Grace presupposes not Conversion It is from the Instance of a Plaister and a Wound the being healed of a Wound presupposeth a Plaister but the Application of the Plaister presupposeth not the being healed this he Rejects as not to the Purpose because as he saith Who have Saving Grace are in part healed cured of the Reigning Power of Sin but for this he brings no Proof nor hath not shewn us wherein the Comparison Answereth not after the like manner In the same page he addeth That the difference betwixt having of Saving Grace and being in a State of Grace is but the Figment of the Quaker 's own Brain Without giving any cause for it either from Scripture or Reason but only he
as ascribe them to the Scriptures put the Scriptures in Christ's stead though W. M. be pleased to term it unworthy dealing Sect. 2. page 35. he says it is not difficult to prove that the Law and Testimony mentioned Deut. 8.20 was not an inward Law The reason alledged is Because the Prophet opposes what is written as no Light if it agree not to the Law and Testimony But what then The Law and Testimony inward doth this prove the Testimony here not to be inward He adds That let People pretend what they will to a Law within if it agree not with the Scripture-Word there is no Light in them and that the outward Law gets the name of the Testimony But granting him all this it doth not in the least follow that the Law and Testimony there mentioned was not inward It is more observably strange here than in any other place with what shameless confidence he asserts his own bare Assertions instead of Arguments After the like manner without answering a word of what I infer page 27. of mine against him and his Brethren from Joh. 7.49 he concludes That Scripture fits us better than them because of our known rash censuring Upon which Supposition of his own he condemns us as like to Pharisees without more ado still by way of Reply to me he says It is not probable that Christ checked the Lawyer in saying How readest thou Luke 10.26 not offering to add any further probation And as for what he subjoineth page 7. That Christ used the Scripture about Divorcement and in the matter of the Sabbath it doth no ways prove them to be the only Rule for as is said we are willing to try Doctrines by them Page 37. He saith It is false to affirm that the Divine Authority of the Scriptures cannot be prov'd other ways than by the Spirit 's inward Testimony adding There are other Arguments whereby it can solidly and convincingly be proved and for this he instanceth one which he says is excellently approved by R. Baxter What then because W. M. thinks that Argument of R. Baxter will prove the Scriptures Authority without the Spirit must we therefore be of the same mind I doubt very much if R. Baxter think so much himself Now W. M. his deceit is very remarkable Joh. Calvin's Testimony concerning the Scriptures in quoting some words of John Calvin where he says If he were to deal with Arguments he could produce many to prove the Laws came from God for that I never imagined these Arguments could convincingly prove the Scriptures Authority without the Spirit which is the thing in debate it appears in the very following words Lib. Inst. 1. c. 7. Sect. 4. But if we will well look to our Consciences that they be not troubled with doubts and stick not at every scruple it is requisite the Perswasion whereof we have spoken be taken higher than human Judgment or Conjecture viz t. he secret Testimony of the Holy Spirit And a little after in direct Opposition to wit his words he adds This Word shall not obtain Faith in the hearts of Men if it be not Sealed by the Inward Testimony of the Spirit It is necessary then saith he that the Saints Spirit which spake by the mouth of the Prophets enter in our Hearts and touch them livingly to perswade us that the Prophets have faithfully delivered that which was Commanded them from on high and a little after This then is a Perswasion which requires no Reasons And again This is a Perswasion which cannot be Begotten but by a heavenly Revelation And in the beginning of the next Chapter he adds If we have not This certainly higher and more firm than all humane Judgment in vain is the Authority of the Scriptures proved by Arguments This doth abundantly shew how contrary W. M. is to Calvin in this matter and not to him alone but to the whole Reformed Churches of France who in their Confession of Faith agreed upon by the first National Synod they ever had at Paris Anno 1559. say thus The Synod at Paris concerning the Canonical Books in Scripture Art 4. We know these Books to be Canonique not so much by the common consent of the Church as by the Inward Testimony and Perswasion of the Holy Spirit And whereas he adviseth me to read Calvin his 6 th Chap. but that it would prove too long a Digression I could easily shew that we are no such Contemners of the Scripture as those he there speaks to And what if he contradict the Truth which we and himself elsewhere acknowledge I make use of his Testimony against W. M. and his Brethren even as he did the Testimony of Augustine Gregory and others of the Fathers against those of Rome whom nevertheless he spared not to reject some times Read Inst. lib. 1. cap. 11. Sect. 5. lib. cap. Sect. 4. and in many other places Thus also is added that which he adds about Pasor whose Translation he says We follow in one thing but not in another for we are not bound to follow him further than he follows the Truth Nor doth W. M. here produce any Argument to prove that these words Joh. 5.39 should be Ye search the Scriptures c. 2 pl. praes Ind. See Pasor Search the Scriptures and not Ye search the Scriptures but his own bare Assertion adding That Christ did not check them when he said In them ye think to have Eternal Life Whereas the very following words clearly Import a Reproof Ye will not come to me that ye might have Life He says not Seek for Life in the Scriptures ye do well to think to find it there but thus Ye think to have Eternal life in the Scriptures but will not come to me that ye might have life He ends this Section asking Seeing I grant the Scriptures are profitable for Doctrine Correction Reproof c. Why I deny them to be a perfect Rule But I never denied them and I told him also they were thus profitable not to every man but to the man of God The Scriptures profitable to the man of God i. e. he that 's led by the Spirit of God Now to this he replys nothing only tells me The man of God is most commonly understood of the Ministers of Christ Jesus which though I should grant him what he either can or would Infer from it against my Argument he hath left unmentioned Sect. 3. Page 40. He alledgeth The Voice and Testimony of the Father which Christ speaks of to the Jews not to have been inward desiring the Reader to look to the place and thereupon he cites Joh. 5.36 where Christ speaks of his Miracles as a greater Witness than that of John But his deceit is here abundantly manifest for the place mentioned by me was 1 Joh. 5.10 For this is the witness of God which he testified of his Son he that believeth in the Son of God hath the witness in himself Now this
parties and though it do not actually convince the stubborn yet there is enough in it to satisfy any Inquisitive Adversary Answ. And is not that Spirit sufficient to satisfie any Inquisitive Adversary that 's willing to be undeceived which searcheth all things even the deep things of God There is no inconvenience can be pressed from making the Spirit a Rule or Guide but the same recurs by making the Scripture one Men of different Judgments claiming the Scriptures without the Spirit falsly For is it not laid claim unto by Persons quite different in Judgment yea both some times to one verse and will have it speak opposite to the other If it be said That Scripture being compared explains it self Has not such as have so compared been found incessantly to jangle even in their comparing of it And this W. M. cannot deny but this hath been because one or both Parties have been estranged from the true Testimony of the Spirit What is then the Vltimate Recourse that can only resolve all Doubts even concerning the meaning of the Scripture but the certain Testimony of the Spirit For if the Scriptures be only certain because they came from the Spirit of God then the Testimony of the Spirit must be more certain than they The certainty of the Testimony of the Spirit according to the received Maxim of the Schools Propter quod unumquodque est tale id ipsum magis est tale That which makes a thing certain must be more certain than it And this arguing against the Certainty of the Spirit checks not only at the certainty of the Saints Faith now from the Light within and the assurance of Knowledge but at the Faith and Knowledge which all the Saints and holy Prophets had not only before the Scripture was writ but even in their writing of them We are in no greater hazzard to be deceived now than they were then therefore the Apostle notably reproves such Pratlers against this Certainty 1 Joh. 4.6 We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of Truth and the Spirit of Error Page 48. He asks Why I complain for his improving Isai. 59.21 but mentions not one word of that part of page 32. of mine wherein I shew him how this Scripture made against him as holding forth God's putting words in mens mouths which they deny as a thing ceased This the Reader by looking to the place may observe that the Lord there Promises his Spirit and Word shall continue to direct his People is not denied In his Dialogue page 16. he says That the Scriptures cannot be said to be a dead Letter because they are called killing and whereas I told him page 31. of my Answer That as dead things do kill if fed upon so if men feed upon the Letter of the Scripture without the Spirit which is the Life How the Letter killeth they will kill He shifts a Reply to this telling me The Scripture is called killing as being the Ministration of the Law which threatens Death against the sinner What then doth it therefore follow that they are not dead and deadly to such as feed upon them without the Spirit which giveth Life It is an apparent Malitious Passion to add That the drinking in of the Lifeless Poisonous Opinions of the Quakers will prove hurtful to the Soul seeing he bringeth not the least shadow of proof for it I observe that he â—ntitleth this Section The Quakers way Ineffectual to Convince an Opposer And yet how is it that he and his Brethren are so afraid that it spread and are daily so much crying out and clamouring against it as dangerous Priests call for the Magistrates Sword to defend their Doctrine against the Quakers intreating and beseeching People to beware of us and comparing our Words and Writings to Poison as that which is so ready to gain ground I say how comes it that they are so pressing in their importunate and often reiterate Pulpit-Exhortations to the Magistrates to Suppress Imprison us and break up our Meetings as such against whom their Labours will prove altogether fruitless and ineffectual if not assisted by the external Sword Sect. 5. Page 49. He undertakes to compare us with Papists as having learned our Language about Scripture from them But herein he hath notably manifested both his Self-contradiction and Ignorance He alledgeth We agree with Papists in that we say If the delusion be strong in the Heart it will twine the Scriptures to make them seem for it and in that we say They are dead and occasion Sects and Janglings whereunto we always add because the Spirit is wanting And yet in this sense he fully grants it himself page 43. saying It is granted that deluded Souls do wrest the Scriptures c. He concludes us one with Papists for saying There was a Rule before the Scriptures And yet grants it himself page 46. in confessing The Scripture was not a Rule to such Saints as lived The Saints had a Rule before the Scriptures was writ before it was writ Such then had some Rule before the Scriptures Thus far as to his Self-contradictions As to his Ignorance Can there be any thing more sottish to compare us with Papists for our preferring and calling the Light within as that which only makes the outward dispensation of the Gospel profitable and for our saying that the Spirit is both our Teacher and our Copy according to which if we walk we may profit without going forth for a Copy seeing it is known none to be more Enemies to these Doctrines than Papists And if we deny the Scripture to be the principal and compleat Rule of Faith that proves us no ways to agree with Papists except we all agreed with them concerning what is the Rule of Faith wherein we differ wider from Papists than our Opposers Therefore that sentence of Tertullian viz. That Christ is always Crucified betwixt two Thieves is impertinently objected by W M. against us and if the Lord will it may in due time be made appear to publick view that it far better suits our Adversaries He looks upon it as a great Absurdity page 51. To deny the more sure Word of Prophecy The more sure Word of Prophecy is not the Scripture but the Spirit mentioned 2 Pet. 1.19 to be the Scripture alledging I should have confuted the Apostle who expounds it so vers 20. But before he had been so peremptory in his Conclusion he should have first proved that the Apostle mentions these words by way of Exposition to the former Seeing he thinks himself so secure here why did he omit to answer that part of page 31. of mine where I told him That seeing the Scriptures have all their Sureness from the Spirit they cannot be more sure than it For to say that Scripture is more sure as to us being a standing Record than a Transient Voice from Heaven which
find none save the Dispensation of Truth now again revealed but such as in most of their substantial Principles differ greatly and in many Contradict grosly the plain Text and Tenour of the Scripture I confess there be certain Men in this Age who with some plausible Appearance of Reality undertake this Task These are they that join with and own not wholly any Imbodied People but while they pretend a general Love to all yet find fault with some part of every Sort while in the mean time they scarce can give any Account of their own Religion and most of them prove at bottom to have none at all These Men I say may perhaps acknowledge some general Truths and also hold to the Letter of the Scripture in some other things so as thereby to take Occasion largely to judge others while themselves offer not to bring these good things to practice they blame others for the Want or Neglect of But such an Enterprize from these Men will not when weighed prove a fulfilling of this Matter Seeing it is not enough to acknowledge many Truths but also to deny and witness against all Error and likewise not to fall short of any Truth which ought to be acknowledged Whereas these sort of Men for the most part cannot give account of their Faith in many things needful to be believed and whatever things they may acknowledge to be true they Err most grievously and Contradict a Truth most needful to be minded and answered as is proved hereto in that they stand not forth to appear for any of these Discoveries they pretend they have but make a shift to hide their Heads in Times of Trial Pretenders hide their Heads in time of Trial. so as not to suffer for nor with any And through these fine Pretences above-mentioned through their Scruples of joining with any they can cunningly shun the Difficulties of Persecutions that attend the particular Sects of Christians yet by their general Charity and Love to all claim a share in any Benefits or Advantages that accrew to one and all Such then cannot honestly lay claim to justifie their Principles and Practices from the Scriptures But I leave these Straglers in Religion and come again to the divers Sects To begin with these that are most numerous I think I need not say much to the Papists in this Case for they do not so much as pretend to prove all their Dogma's by the Scriptures sith it is one of their chief Doctrines That Tradition may Authorize Doctrines without any Authority of Scriptures Papistical Dogma's Traditions and Councils Yea the Council of Constance hath made bold to Command things to be believed Non obstante Scripturâ i. e. Though the Scriptures say the contrary And indeed it were their great Folly to pretend to prove their Doctrines by Scripture seeing the Adoration of Saints and Images Purgatory and Prayer for the Dead the Precedency of the Bishop of Rome the Matter of Indulgencies with much more Stuff of that kind hath not the least Shadow of Scripture for it Socinians Pretences contrary to Scriptures Among Protestants I know the Socinians are great Pretenders to the Scriptures and in Words as much exalt them as any other People and yet its strange to see how that not only in many things they are not agreeable to them but in some of their chief Principles quite contrary unto it as in their Denying the Divinity of Christ which is as expresly mentioned as any thing can be And the Word was God John 1. As also in Denying his Being from the Beginning against the very Tenour of that of John 1. and divers others as at large is shewn in the Third Chapter of this Treatise Divers other things as to them might be mentioned but this may suffice to stop their Boasting in this Matter The Arminians are not more successful in their Denying the Doctrine of Absolute Reprobation Arminians Denials do center amiss and in Asserting the Vniversal Extent of Christ's Death for all than they are short in not placing this Salvation in that Spiritual Light wherewith Man is enlightned by Christ but wrongously ascribing a part of that to the Natural Will and Capacity which is due alone to the Grace and Power of God by which the Work is both begun carried on and accomplished And herein they Pelagians the like as well as both the Socinians and Pelagians though they do well in Condemning their Errors yet they miss in setting up another and not the Truth in place thereof and in that respect are justly proved by such Scriptures as their Adversaries who otherwise are as far wrong as they bring against them in shewing the Depravity of Man's Will by Nature and his Incapacity to do any Good but as assisted by the Grace of God so to do On the other hand its strange to observe how many Protestants the first Article of whose Confession of Faith is to assert the Scripture to be the Only Rule should deny the Vniversal Extent of Christ's Death contrary to the express words of Scripture which saith He tasted Death for every man or the Vniversality of Grace and a sufficient Principle which the Scriptures assert in as many positive Words as except we may suppose the Pen-men intended another thing than they spake it was possible to do viz A Manifestation of the Spirit is given to every man to profit withal The Grace of God that brings Salvation hath appeared unto all men and many more before-mentioned The like may be said of their denying the Perfection of the Saints and asserting the Impossibility of any falling away from real Beginnings of true and saving Grace contrary to so many express Scriptures as are heretofore adduced in their proper place But to give all that desire to be undeceived a more full Opportunity to observe how the Devil has abused many pretending to be Wise in making them cloak with a Pretence of Scripture false and pernicious Doctrines I shall take a few of many Instances out of the Confession of Faith and Catechism made by the Divines at Westminster so called because the same is not only most universally received and believed by the People of Britain and Ireland but also containeth upon the Matter the Faith of the French Churches and of most others both in the Nether-lands and elsewhere that it may appear what wild Consequences these Men have sought both contrary to the naked Import of the Words and to all Common Sense and Reason to cover some of their Erroneous Principles CHAP. XVIII A Short Examination of some of the Scripture-Proofs alledged by the Divines at Westminster to prove divers Articles in their Confession of Faith and Catechism IT is not in the least my Design in this Chapter to offer so large and Examination of any of their Articles as might be done nor yet of so many as are very obvious but only of two or three to give the Reader a Taste of them
so as ye have us for an Ensample And 4.9 Those Things which ye have both learned and received and heard and seen in me Do and the God of Peace shall be with you Col. 2.5 For though I be absent in the Flesh yet am I with you in the Spirit joying and beholding your Order and the Stedfastness of your Faith in Christ. 1 Thess. 5.12 And we beseech you Brethren to know them which Labour among you and are over you in the Lord and admonish you Verse 13. And to Esteem them very highly in Love for their Work 's Sake and be at Peace among your selves Verse 14. Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all Men. 2 Thess. 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle 2 Cor. 10.8 For though I should boast somewhat more of our Authority which the Lord hath given us for Edification and not for your Destruction I should not be ashamed Now though the Papists greatly abuse this place as if hereby they could justifie that Mass of Superstition which they have heaped together yet except we will deny the plain Scripture we must needs believe there lay an Obligation upon the Thessalonians to observe and hold these Appointments and no Doubt needful Institutions which by the Apostles were recommended unto them and yet who will say that they ought or were thereby Commanded to do any thing contrary to that which the Grace of God in their Hearts moved them to 2 Thess. 3.4 And we have Confidence in the Lord touching you that ye both do and will do the Things which we Command you Verse 6. Now we Command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us What more positive than this The Authority of the Church no Imposition and yet the Apostle was not here any Imposer And yet further Verse 14. And if any Man Obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed Thus Hebr. 13.7 Remember them which have the Rule over you who have spoken unto you the Word of God whose Faith follow considering the End of their Conversation Verse 17. Obey them that have the Rule over you and submit your selves for they watch for your Souls as they that must give Account that they may do it with Joy and not with Grief for that is unprofitable for you Jude 8. Likewise also these filthy Dreamers defile the Flesh despise Dominion and speak Evil of Dignities I might at length enlarge if needful upon these Passages any of which is sufficient to prove the Matter in Hand but that what is said may satisfie such as are not wilfully blind and obstinate For there can be nothing more plain from these Testimonies The Primitive Christians Order practised in the Church than that the Ancient Apostles and Primitive Christians practised Order and Government in the Church that some did Appoint and Ordain certain Things Condemn and Approve certain Practices as well as Doctrines by the Spirit of God That there lay an Obligation in Point of Duty upon others to obey and submit That this was no Encroachment nor Imposition upon their Christian Liberty nor any ways contradictory to their being inwardly and immediately led by the Spirit of God in their Hearts And lastly That such as are in the true Feeling and Sense will find it their places to Obey and be one with the Church of Christ in such like Cases And that it 's such as have lost their Sense and Feeling of the Life of the Body that Dissent and are disobedient under the false Pretence of Liberty So that thus it is sufficiently proved what I undertook in this place Thirdly I judge there will need no great Arguments to prove the People of God may and do well to Exercise the like Government upon Reason III the very like Occasion For even Reason may teach us that what proved good and wholsome Cures to the Distemper of the Church in former Ages will not now the very like Distempers falling in prove hurtful and poisonable especially if We have the Testimony of the same Spirit in our Hearts not only allowing us but commanding us so to do Distempers of the Church require a Cure now as of old It is manifest though we are sorry for it that the same Occasions now fall in we find that there are that have eaten and drunken with us at the Table of the Lord and have been Sharers of the same spiritual Joy and Consolation that afterwards fall away We find to our great Grief that some walk disorderly and some are puffed up and strive to sow Division labouring to stumble the weak and to cause Offences in the Church of Christ What then is more suitable and more Christian than to follow the Foot-steps of the Flock and to labour and travel for the good of the Church and for the removing all that is hurtful even as the holy Apostles who walked with Jesus did before us If there be such as walk disorderly now must not they be admonished rebuked and withdrawn from as well as of Old Or is such to be the Condition of the Church in these latter Times that all Iniquity must go unreproved Must it be Heresy or Oppression to watch over one another in Love To take Care for the Poor To see that there be no Corrupt no Defiled Members of the Body and carefully and Christianly deal with them for Restoring them if possible and for withdrawing from them if incurable I am perswaded that there are none that look upon the Commands of Christ and his Apostles the Practice and Experience of the primitive Church and Saints as a sufficient Precedent to authorize a Practice now that will deny the Lawfulness or Vsefulness hereof but must needs acknowledge the Necessity of it But if it be Objected as some have done Do not you deny Objection that the Scripture is the adequate Rule of Faith and Manners and that the Commands or Practices of the Scripture are not a sufficient Warrant for you now to do any thing without you be again Authorized and led unto it by the same Spirit and upon that Score do you not forbear some things both Practised and Commanded by the primitive Church and Saints Well I hope I have not any thing weakned this Objection but presented it in its full Vigour and Strength to which I shall clearly and distinctly answer thus Times alter the Vsefulness of things Commanded First Seasons and Times do not alter the Nature and Substance of Things in themselves though it may cause Things to alter as to the Vsefulness or not Vsefulness of them Secondly Things commanded and practised at certain Times and Seasons fall of
as is hoped solidly Refuted THESES THEOLOGICAE year 1675 To the CLERGY of what Sort soever unto whose hands these may come but more particularly to the Doctors Professors and Students of Divinity in the Vniversities and Schools of Great Britain whether Prelatical Presbyterian or any other Robert Barclay a Servant of the Lord God and one of those who in Derision are called Quakers Wisheth Vnfeigned Repentance unto the Acknowledgment of the Truth FRIENDS UNto You these following PROPOSITIONS are Offered in which they being Read and Considered in the Fear of the Lord you may perceive that Simple Naked Truth which Man by his Wisdom hath rendred so Obscure and Mysterious that the World is even Burthened with the great and Voluminous Tractates which are made about it and by their Vain Jangling and Commentaries by which it is rendred a hundred fold more Dark and Intricate than of it self it is which Great Learning so accounted of to wit your School Divinity which taketh up almost a Man's whole Life-time to learn brings not a-whit nearer to God neither makes any Man less Wicked or more Righteous than he was Therefore hath God laid aside the Wise and Learned and the Disputers of this World and hath chosen a few despicable and Unlearned Instruments as to Letter-learning as he did Fisher-men of old to publish his pure and naked Truth and to free it of these Mists and Fogs wherewith the Clergy hath Clouded it that the People might Admire and Maintain them And among several others whom God hath Chosen to make known these things seeing also have Received in Measure Grace to be a Dispenser of the same Gospel it seemed good unto me according to my Duty to Offer unto You these Propositions which though short yet are Weighty Comprehending much and declaring what the true Ground of Knowledge is even of that Knowledge which leads to Life Eternal which is here witnessed of and the Testimony thereof left unto the Light of Christ in all your Consciences Farewel R. B. The First Proposition Concerning the true Foundation of Knowledge SEeing the Height of all Happiness is placed in the true Knowledge of God This is Life Eternal to know the true God and Jesus Christ John 17.3 whom thou hast sent the true and right Understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place The Second Proposition Concerning Immediate Revelation Seeing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Matth. 11.27 and seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed Who as by the moving of his own Spirit Converted the Chaos of this World into that Wonderful Order wherein it was in the beginning and Created Man a living Soul to Rule and Govern it so by the Revelation of the same Spirit he hath Manifested himself all along unto the Sons of Men both Patriarchs Prophets and Apostles Which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward Objective Manifestations in the Heart were of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine Inward Revelations which we make absolutely Necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason Yet from hence it will not follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of Man as to a more noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed Understanding to Assent irresistibly moving the same thereunto even as the Common Principles of Natural Truths move and incline the mind to a Natural Assent such as are these That the Whole is greater than the Part That two Contradictory Sayings cannot be both true or false Which is also manifest according to our Adversaries Principle who supposing the possibility of inward Divine Revelations will nevertheless Confess with us that neither Scripture nor sound Reason will Contradict it and yet it will not follow according to them that the Scripture or sound Reason should be subjected to the Examination of the Divine Revelations in the heart The Third Proposition Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth which contain 1. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them 2. A Prophetical Account of several things whereof some are already past and some yet to come 3. A full and ample Account of all the chief Principles of the Doctrine of Christ held forth in divers pretious Declarations Exhortations and Sentences which by the moving of God's Spirit were at several times and upon sundry occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be esteemed the principal Ground of all Truth and Knowledge nor yet the Adequate Primary Rule of Faith and Manners Nevertheless as that which giveth a true and faithful Testimony of the first Foundation they are and may be esteemed a secondary Rule subordinate to the Spirit from which they have all their Excellency and Certainty For as by the Inward Testimony of the Spirit we do alone truly know them so they testify that the Spirit is that Guide John 16.13 Rom. 8.14 by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the first and principal Leader And seeing we do therefore receive and believe the Scriptures because they proceeded from the Spirit therefore also the Spirit is more originally and principally the Rule according to that received Maxim in the Schools Propter quod unumquodque est tale illud ipsum est magis tale Englished thus That for which a thing is such that thing it self is more such The Fourth Proposition Concerning the Condition of Man in the Fall All Adam's Posterity or Mankind both Jews and Gentiles Rom. 5.12 15. as to the first Adam or Earthly Man is fallen degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the Power Nature and Seed of the Serpent which he sows in mens hearts while they abide in this Natural and Corrupted State from whence it comes that not their words and deeds only but all their
we make absolutely necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures or of the Natural Reason of man as to a more-noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed understanding to Assent irresistibly moving the same thereunto even as the common principles of natural Truths do move and incline the mind to a natural Assent As That the whole is greater than its part That two Contradictories can neither be both true nor both false § I. IT is very probable that many Carnal and Natural Christians will oppose this Proposition who being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts Revelations by Apostate Christians Rejected judge the same nothing Necessary and some are apt to flout at it as Ridiculous Yea to that Heighth are the generality of all Christians Apostatized and degenerated that though there be not any thing more plainly Asserted more seriously Recommended nor more certainly Attested to in all the writings of the Holy Scriptures yet nothing is less minded and more rejected by all sorts of Christians than Immediate and Divine Revelation in so much that once to lay Claime to it is matter of Reproach Whereas of old none were ever judged Christians but such As had the Spirit of Christ Rom. 8.9 But now many do boldly call themselves Christians who make no difficulty of confessing They are without it and laugh at such as say they have it Of old they were accounted the Sons of God who were led by the Spirit of God ibid. vers 14. but now many aver themselves Sons of God who know nothing of this Leader and he that affirms himself so led is by the pretended Orthodox of this Age presently proclaimed a Heretick The Reason hereof is very manifest viz. Because many in these days under the name of Christians do experimentally find that they are not acted nor led by God's Spirit yea many great Doctors Divines Teachers and Bishops of Christianity commonly so called have wholly shut their Ears from hearing and their Eyes from seeing this inward Guide and so are become strangers unto it whence they are by their own Experience brought to this Strait either to Confess that they are as yet Ignorant of God and have only the shadow of knowledge and not the true knowledge of him or that this knowledge is acquired without Immediate Revelation For the better understanding then of this Proposition we do distinguish betwixt the Certain Knowledge of God Knowledge Spiritual and Literal distinguished and the Vncertain betwixt the Spiritual Knowledge and the Literal the Saving heart-Knowledge and soaring airy head-Knowledge The last we Confess may be divers ways obtained but the first by no other way than the Inward Immediate Manifestation and Revelation of God's Spirit shining in and upon the heart inlightning and opening the understanding § II. Having then proposed to my self in these Propositions to Affirm those things which relate to the True and Effectual Knowledge which brings Life Eternal with it therefore I have Affirmed and that truly That this Knowledge is no otherways attained and that none have any true ground to believe they have attained it who have it not by this Revelation of God's Spirit The Certainty of which Truth is such that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages who being truly Vpright-hearted and Earnest Seekers of the Lord however stated under the disadvantages and Epidemical Errors of their several Sects or Ages the true Seed in them hath been answered by God's Love who hath had regard to the Good and hath had of his Elect ones among all who finding a distast and disgust in all other outward Means even in the very Principles and Precepts more particularly relative to their own Forms and Societies have at last concluded with one Voice That there was no true Knowledge of God but that which is Revealed inwardly by his own Spirit Whereof take these following Testimonies of the Ancients 1. It is the inward Master saith Augustin that teacheth it is Christ that teacheth Aug. ex Tract Epist. Joh. 3. it is Inspiration that teacheth where this Inspiration and Unction is wanting it is in vain that Words from without are beaten in And thereafter For he that Created us and Redeemed us and called us by Faith and dwelleth in us by his Spirit unless he speaketh unto you inwardly it is needless for us to Cry out 2. There is a difference saith Clemens Alexandrinus betwixt that which any one saith of the Truth and that which the Truth it self Interpreting it self saith A Conjecture of Truth differeth from the Truth it self a Similitude of a thing differeth from the thing it self It is one thing Clem. Alex. Lib. 1. Strom. that is acquired by Exercise and Discipline and another thing which by Power and Faith Lastly the same Clemens saith Truth is neither hard to be arrived at nor is it impossible to apprehend it Paedag. for it is most nigh unto us even in our houses as the most Wise Moses hath insinuated 3. How is it Tertullianus Lib. de Veland Virginibus Cap. 1. saith Tertullian that since the Devil always worketh and stirreth up the mind to Iniquity that the work of God should either cease or desist to act Since for this end the Lord did send the Comforter that because human Weakness could not at once bear all things Knowledg might be by little and little directed formed and brought to perfection by the holy Spirit that Vicar of the Lord. I have many things yet saith he to speak unto you but ye cannot as yet bear them but when that Spirit of Truth shall come he shall lead you into all Truth and shall teach you these things that are to come But of his work we have spoken above What is then the Administration of the Comforter but that Discipline be derived and the Scriptures Revealed c. 4. The Law saith Hierom is spiritual Hieron Epist Paulin. 103. and there is need of a Revelation to understand it And in his Epistle 150. to Hedibia Quest. 11. he saith The whole Epistle to the Romans needs an Interpretation it being involved in so great Obscurities that for the understanding thereof we need the help of the holy Spirit who through the Apostle dictated it 5. So great things saith Athanasius doth our Saviour daily Athanasius de Incarnatione Verbi Dei he Draws unto Piety Perswades unto Vertue Teaches Immortality Excites to the desire of Heavenly things Reveals Knowledge from the Father
not sufficient neither were ever appointed to be the adequate and only Rule nor yet can guide or direct a Christian in all those things that are needful for him to know We shall leave that to the next Proposition to be Examined What is proper in this place to be proved is That Christians now are to be led inwardly and immediately by the Spirit of God even in the same manner though it befall not to many to be led in the same measure as the Saints were of old § X. I shall prove this by divers Arguments and first from the Promise of Christ in these words Joh. 14.16 And I will pray the Father and he will give you another Comforter that he may abide with you for ever Vers. 17 Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him Christians are now to be led by the Spirit in the same manner as the Saints of old for he dwelleth with you and shall be in you Again vers 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance And 16.13 But when that Spirit of Truth shall come he shall lead you into all Truth for he shall not speak of himself but whatsoever he shall hear he shall speak and shall declare unto you things to come We have here first Who this is and that is divers ways expressed to wit The Comforter the Spirit of Truth the Holy Ghost the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the Sottishness of those Socinians and other Carnal Christians who neither know nor acknowledge any internal Spirit or Power but that which is meerly Natural by which they sufficiently declare themselves to be of the World who cannot receive the Spirit because they neither see him nor know him Secondly Where this Spirit is to be He dwelleth with you and shall be in you And Thirdly What his Work is He shall teach you all things and bring all things to your remembrance and guide you into all Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the first Most do acknowledge that there is nothing else understood than what the plain words signify Who is this Comforter Which is also Evident by many Query I other places of Scripture that will hereafter occur neither do I see how such as Affirm otherways can avoid Blasphemy For if the Comforter the Holy Ghost and Spirit of Truth be all one with the Scriptures then it would follow that the Scriptures is God seeing it is true that the Holy Ghost is God If these mens Reasoning might take place wherever the Spirit is mentioned in relation to the Saints thereby might be truly and properly understood the Scriptures Nonsensical Consequences from the Socinians belief of the Scriptures being the Spirit Which what a Non-sensical Monster it would make of the Christian Religion will easily appear to all men As where it is said A manifestation of the Spirit is given to every man to profit withal it might be rendred thus A manifestation of the Scriptures is given to every man to profit withal What notable Sense this would make and what a Curious Interpretation let us consider by the Sequel of the same Chapter 1 Cor. 12.9 10 11. To another the gifts of healing by the same Spirit to another the working of miracles c. but all these worketh that one and the self-same Spirit dividing to every man severally as he will What would now these great Masters of Reason the Socinians Judge if we should place the Scriptures here instead of the Spirit Would it answer their Reason which is the great guide of their Faith Would it be good and sound Reason in their Logical Schools to affirm That the Scripture divideth severally as it will and giveth to some the gift of healing to others the working of miracles If then this Spirit a Manifestation whereof is given to every man to profit withal be no other than that Spirit of Truth before-mentioned which guideth into all Truth this Spirit of Truth cannot be the Scripture I could infer an hundred more Absurdities of this kind upon this sottish Opinion but what is said may suffice For even some of themselves being at times forgetful or ashamed of their own Doctrine do acknowledge That the Spirit of God is another thing and distinct from the Scriptures to guide and influence the Saints Secondly That this Spirit is inward in my opinion needs no Interpretation nor Commentary He dwelleth with you and shall be in you This indwelling of the Spirit in the Saints as it is a thing most needful to be known and believed so it is as positively asserted in the Scripture as any thing else can be If so be the Spirit of God dwell in you saith the Apostle Query II to the Romans 8.9 and again Know ye not that ye are the Temple of the Holy Ghost Where is his place and that the Spirit of God dwelleth in you 1 Cor. 6.19 without this the Apostle reckoneth no man a Christian. If any man saith he have not the Spirit of Christ he is none of his These words immediately follow those above-mentioned out of the Epistle to the Romans But ye are not in the flesh if so be the Spirit of God dwell in you The Context of which sheweth The Spirit within the main Token of a Christian. that the Apostle reckoneth it the main Token of a Christian both positively and negatively For in the former verses he sheweth how the Carnal mind is enmity against God and that such as are in the flesh cannot please him Where subsuming he adds concerning the Romans That they are not in the flesh if the Spirit of God dwell in them What is this but to Affirm that they in whom the Spirit dwells are no longer in the flesh nor of those who please not God but are become Christians indeed Again in the next verse he Concludes Negatively That if any man have not the Spirit of Christ he is none of his that is he is no Christian. He then that acknowledges himself Ignorant and a Stranger to the Inward In-being of the Spirit of Christ in his heart doth thereby acknowledge himself to be yet in the Carnal mind which is Enmity to God to be yet in the flesh where God cannot be pleased and in short whatever he may otherways know or believe of Christ or however much skill'd or acquainted with the letter of the Holy Scripture not yet to be notwithstanding all that Attained to the least desire of a Christian yea not once to have embraced the Christian Religion For take but away the Spirit and Christianity remains no more Christianity than the dead Carcase of a man when the Soul and Spirit is departed remains a Man which the living can no more abide but do
follow that that Measuring is so Certain as the Demonstration it self or that the Demonstration would be Vncertain without it § XVI But to make an end I shall add one Argument to prove That this Inward Immediate Objective Revelation which we have pleaded for all along is the only sure certain and unmoveable Foundation of all Christian Faith which Argument when well weighed I hope will have weight with all sorts of Christians and it is this That which all Professors of Christianity of whatsoever kind are forced ultimately to recur unto Immediate Revelation of all Christian Faith the Immoveable Foundation when pressed to the last That for and because of which all other Foundations are Recommended and Accounted worthy to be believed and without which they are granted to be of no weight at all must needs be the only most true certain and unmoveable Foundation of all Christian Faith But Inward Immediate Objective Revelation by the Spirit is that which all Professors of Christianity of whatsoever kind are forced ultimately to recur unto c. Therefore c. The Proposition is so Evident that it will not be denied The Assumption shall be proved by parts Papists Foundation their Church and Tradition Why And first As to the Papists They place their Foundation in the Judgment of the Church and Tradition If we press them to say Why they believe as the Church doth Their Answer is Because the Church is always led by the Infallible Spirit So here the Leading of the Spirit is the utmost Foundation Again If we ask them Why we ought to trust Tradition They Answer Because those Traditions were delivered us by the Doctors and Fathers of the Church which Doctors and Fathers by the Revelation of the Holy Ghost Commanded the Church to observe them Here again all lands in the Revelation of the Spirit And for the Protestants and Socinians both which acknowledge the Scriptures to be the Foundation and Rule of their Faith Protestants and Socinians make the Scriptures their Ground and Foundation Why the one as subjectively influenced by the Spirit of God to use them the other as managing them with and by their own Reason Ask both or either of them Why they trust the Scriptures and take them to be their Rule Their Answer is Because we have in them the Mind of God delivered unto us by those to whom these things were inwardly immediately and objectively Revealed by the Spirit of God And not because this or that man wrote them but because the Spirit of God dictated them Christians by Name and not by Nature hold Revelations ceased contrary to Scripture It is strange then that men should render that so Vncertain and Dangerous to follow upon which alone the Certain Ground and Foundation of their own Faith is built Or that they should shut themselves out from that holy fellowship with God which only is enjoyed in the Spirit in which we are commanded both to walk and live If any reading these things find themselves moved by the strength of these Scripture-Arguments to Assent and Believe such Revelations necessary and yet find themselves Strangers to them which as I observed in the beginning is the Cause that this is so much gainsaid and contradicted Let them know that it is not because it is Ceased to become the Priviledge of every Christian that they do not feel it but rather because they are not so much Christians by Nature as by Name And let such know that the Secret Light which shines in the heart and reproves Vnrighteousness is the small beginnings of the Revelations of God's Spirit which was first sent into the World to Reprove it of sin Joh 16.8 And as by forsaking Iniquity thou com'st to be acquainted with that Heavenly Voice in thy heart thou shalt feel as the Old Man the Natural Man that savoureth not the things of God's Kingdom is put off with his evil and corrupt Affections and Lusts I say thou shalt feel the New Man the Spiritual Birth and Babe Raised which hath its Spiritual Senses and can Prop. 3 see feel taste handle and smell the things of the Spirit but till then the Knowledge of things Spiritual is but as an Historical Faith Who wants his Sight sees not the Light But as the Description of the Light of the Sun or of curious Colours to a blind Man who though of the largest Capacity cannot so well understand it by the most acute and lively Description as a Child can by Seeing them So neither can the Natural man of the largest Capacity by the best words even Scripture words so well understand the Mysteries of God's Kingdom as the least and weakest Child who tasteth them by having them Revealed inwardly and objectively by the Spirit Wait then for this in the small Revelation of that pure Light which first Reveals things more known and as thou becom'st fitted for it thou shalt Receive more and more and by a living Experience easily Refute their Ignorance who ask How dost thou know that thou art acted by the Spirit of God which will appear to thee a Question no less Riculous than to ask one whose Eyes are open How he knows the Sun shines at Noon-day And though this be the surest and certainest way to answer all Objections yet by what is above-written it may appear that the mouths of all such Opposers as deny this Doctrine may be shut by Vnquestionable and Vnanswerable Reasons PROPOSITION III. Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the SCRIPTURES of TRUTH which contain I. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them II. A Prophetical Account of several things whereof some are already past and some yet to come III. A full and Ample Account of all the Chief Principles of the Doctrine of Christ held forth in divers pretious Declarations Exhortations and Sentences which by the Moving of God's Spirit were at several Times and upon sundry Occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be Esteemed the Principal Ground of all Truth and Knowledge nor yet the Adequate Primary Rule of Faith and Manners Yet because they give a true and faithful Testimony of the first Foundation they are and may be esteemed a Secondary Rule Subordinate to the Spirit from which they have all their Excellency and Certainty For as by the Inward Testimony of the Spirit we do alone truly know them so they Testify that the Spirit is that Guide John 16.13 Rom. 8.14 by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the First and Principal Leader Seeing then that we do therefore receive and believe the Scriptures because they proceeded from the Spirit for the very
same Reason is the Spirit more originally and principally the Rule according to that received Maxim in the Schools Propter quod unumquodque est tale illud ipsum magis est tale That for which a thing is such the thing it self is more such § I. THe former part of this Proposition though it needs no Apology for it The Holy Scriptures the most Excellent Writings in the World yet is a good Apology for us and will help to Sweep away that among many other Calumnies wherewith we are often loaded as if we were Vilifiers and Deniers of the Scriptures For in that which we Affirm of them it doth appear at what high Rate we Value them accounting them without all Deceit or Equivocation the Most Excellent Writings in the World to which not only no other Writings are to be preferr'd but even in divers respects not Comparable thereunto For as we freely acknowledge that their Authority doth not depend upon the Approbation or Canons of any Church or Assembly so neither can we subject them to the fall'n corrupt and defiled Reason of man and therein as we do freely Agree with the Protestants against the Error of the Romanists so on the other hand we cannot go the length of such Protestants as make their Authority to depend upon any Vertue or Power that is in the Writings themselves but we desire to ascribe all to that Spirit from which they proceeded We Confess indeed there wants not a Majesty in the Style a Coherence in the parts a good Scope in the whole but seeing these things are nor discerned by the Natural but only by the Spiritual man it is the Spirit of God that must give us that Belief of the Scriptures which may satisfy our Consciences Therefore the Chiefest among Protestants both in their particular Writings and publick Confessions are forced to acknowledge this Hence Calvin though he saith He is able to prove that if there be a God in Heaven Calvin's Testimony That the Scriptures Certainty is from the Spirit these Writings have proceeded from him yet he concludes Another Knowledge to be necessary Inst. lib. 1. cap. 7 sect 4. But if saith he we respect the Consciences that they be not daily molested with Doubts and they stick not at every Scruple it is Requisite that this Perswasion which we speak of be taken higher than Humane Reason Judgment or Conjectures to wit from the secret Testimony of the Holy Spirit And again To those that ask That we prove unto them by Reason that Moses and the Prophets were Inspired of God to speak I answer that the Testimony of the Holy Spirit is more Excellent than all Reason And again Let this remain a firm Truth that he only whom the Holy Ghost hath perswaded can Repose himself on the Scripture with a true Certainty And lastly This then is a Judgment which cannot be begotten but by a Heavenly Revelation c. The same is also Affirmed in the first Publick Confession of the French Churches published in the year 1559. Art 4. We know these Books to be Canonick and the most â—ertain Rule of our Faith The Confession of the French Churches not so much by the Common Accord and Consent of the Church as by the Testimony and Inward Perswasion of the Holy Spirit Thus also in the fifth Article of the Confession of Faith of the Churches of Holland Confirmed by the Synod of Dort Churches of Holland Assert the same We receive these Books only for Holy and Canonick not so much because the Church receives and approves them as because the Spirit of God renders Witness in our Hearts that they are of God And lastly The Divines so called at Westminster Westminster Confession the same who began to be affraid of and guard against the Testimony of the Spirit because they perceived a Dispensation beyond that which they were under beginning to Dawn and to Eclipse them yet could they not get by this though they have laid it down neither so clearly distinctly nor honestly as they that went before It is in these words Chap. 1. Sect. 5. Nevertheless our full Perswasion and Assurance of the Infallible Truth thereof is from the Inward Work of the Holy Spirit bearing Witness by and with the Word in our heart By all which it appeareth how Necessary it is to seek the Certainty of the Scriptures from the Spirit and no where else The Infinite Janglings and Endless Contests of those that seek their Authority elsewhere do witness to the Truth hereof For the Ancients themselves Apocrypha even of the First Centuries were not at one among themselves concerning them while some of them Rejected Books which we Approve and others of them Approved those Concil Laod. Can. 59 in Cod Ecc. 163. Concil Laod. held in the Year 364. Excluded from the Canon Eccl the Wisdom of Solomon Judith Tobias the Maccabees which the Council of Carthage held in the Year 399. Received which some of us Reject It is not unknown to such as are in the least acquainted with Antiquity what Great Contests are concerning the Second Epistle of Peter that of James the Second and Third of John and the Revelations which many even very Ancient deny to have been Written by the Beloved Disciple and Brother of James but by another of that name What should then become of Christians if they had not received that Spirit and those Spiritual senses by which they know how to discern the True from the False It 's the Priviledge of Christ's Sheep indeed that they hear his Voice and refuse that of a Stranger which Priviledge being taken away we are left a Prey to all manner of Wolves § II. Though then we do acknowledge the Scriptures to be a very Heavenly and Divine Writing the Vse of them to be very Comfortable and Necessary to the Church of Christ and that we also admire and give Praise to the Lord for his wonderful Providence in preserving these Writings so Pure and Vncorrupted as we have them through so long a Night of Apostasy to be a Testimony for his Truth against the Wickedness and Abominations even of those whom he made Instrumental in preserving them so that they have kept them to be a Witness against themselves yet we may not call them the Principal Fountain of all Truth and Knowledge nor yet the first Adequate Rule of Faith and Manners because the Principal Fountain of Truth must be the Truth it self i. e. that whose Certainty and Authority depends not upon another The Scriptures are not the Principal Ground of Truth When we doubt of the Streams of any River or Flood we recur to the Fountain it self and having found it there we Sist we can go no further because there it springs out of the Bowels of the Earth which are Inscrutable Even so the Writings and Sayings of all men we must bring to the Word of God I mean the Eternal Word and if they Agree
hereunto we stand there for this Word always proceedeth and doth Eternally proceed from God in and by which the Vnsearchable Wisdom of God and Vnsearchable Counsel and Will Conceived in the Heart of God is Revealed unto us That then the Scripture is not the Principal Ground of Faith and Knowledge as it appears by what is above spoken so it is provided in the latter part of the Proposition which being Reduced to an Argument runs thus That the Certainty and Authority whereof depends upon another and which is received as Truth because of its proceeding from another is not to be accounted the Principal Ground and Origin of all Truth and Knowledge But The Scriptures Authority and Certainty depends upon the Spirit by which they were dictated and the Reason why they were received as Truth is because they proceeded from the Spirit Therefore They are not the Principal Ground of Truth To Confirm this Argument I added the School-Maxime Propter quod unumquodque est tale illud ipsum est magis tale Which Maxime though I Confess it doth not hold Vniversally in all things yet in this it both doth and will very well hold as by Applying it as we have above Intimated will appear Neither are they the Primary Rule of Faith and Manners The same Argument will hold as to the other Branch of the Proposition That it is not the Primary Adequate Rule of Faith and Manners thus That which is not the Rule of my Faith in believing the Scriptures themselves is not the Primary Adequate Rule of Faith and Manners But The Scripture is not nor can it be the Rule of that Faith by which I believe them c. Therefore c. But as to this part we shall produce divers Arguments hereafter As to what is Affirmed That the Spirit and not the Scriptures is the Rule it is largely handled in the former Proposition the Sum whereof I shall Subsume in one Argument thus That the Spirit is the Rule If by the Spirit we can only come to the True Knowledge of God If by the Spirit we be to be led into all Truth and so be Taught of all things Then the Spirit and not the Scriptures is the Foundation and Ground of all Truth and Knowledge and the Primary Rule of Faith and Manners But the First is True Therefore also the Last Next The very Nature of the Gospel it self declareth that the Scriptures cannot be the Only and Chief Rule of Christians else there should be no Difference betwixt the Law and the Gospel As from the Nature of the New Covenant by divers Scriptures described in the former Proposition is proved Wherein the Law and Gospel differ But besides these which are before-mentioned herein doth the Law and the Gospel differ In that the Law being outwardly written brings under Condemnation but hath not Life in it to save whereas the Gospel as it declares and makes manifest the Evil so it being an Inward Powerful thing also gives Power to Obey and delivers from the Evil Hence it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is Glad Tidings The Law or Letter which is without us kills but the Gospel which is the Inward Spiritual Law gives Life for it consists not so much in Words as in Vertue Wherefore such as come to know it and be acquainted with it come to feel greater Power over their Iniquities than all Outward Laws or Rules can give them Hence the Apostle concludes Rom. 6.14 Sin shall not have dominion over you for ye are not under the Law but under Grace This Grace then that is inward and not an outward Law is to be the Rule of Christians Hereunto the Apostle Commends the Elders of the Church saying Acts 20.32 And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all those that are sanctified He doth not commend them here to Outward Laws or Writings but to the Word of Grace which is Inward even the Spiritual Law which makes free as he elsewhere Affirms Rom. 8.2 The Law of the Spirit of Life in Christ Jesus hath made me free from the Law of Sin and Death This Spiritual Law is that which the Apostle declares he preached and directed People unto which was not Outward as Rom. 10.8 is manifest where distinguishing it from the Law he saith The Word is nigh thee in thy heart and in thy mouth and this is the Word of Faith which we preach From what is above said I argue thus The Principal Rule of Christians under the Gospel is not an Outward Letter nor Law outwardly written and delivered but an Inward Spiritual Law ingraven in the heart the Law of the Spirit of Life the Word that is nigh in the heart and in the mouth But The Letter of the Scripture is Outward of it self a dead thing a meer Declaration of good things but not the Things themselves Therefore it nor is nor can be the Chief or Principal Rule of Christians § III. Thirdly That which is given to Christians for a Rule and Guide The Scripture not the Rule must needs be so full as it may clearly and distinctly Guide and Order them in all things and occurrences that may fall out But in that there are many hundred of things with a regard to their Circumstances particular Christians may be concerned in for which there can be no particular Rule had in the Scriptures Therefore the Scriptures cannot be a Rule to them I shall give an Instance in two or three Particulars for to prove this Proposition It is not to be doubted but some men are particularly called to some particular services their being not found in which though the Act be no general positive Duty yet in so far as it may be Required of them is a great Sin to Omit forasmuch as God is zealous of his Glory and every Act of Disobedience to his Will Manifested is enough not only to hinder one greatly from that Comfort and Inward Grace which otherwise they might have but also bringeth Condemnation As for Instance Some are Called to the Ministry of the Word Paul saith There was a Necessity upon him to preach the Gospel Wo unto me if I preach not If it be Necessary that there be now Ministers of the Church as well as then then there is the same Necessity upon some more than upon others to occupy this place which Necessity as it may be Incumbent upon particular persons the Scripture neither doth nor can declare If it be said Object That the Qualifications of a Minister are found in the Scripture and by applying these Qualifications to my self I may know whether I be fit for such a place or no. I Answer The Qualifications of a Bishop or Minister Answ. as they are mentioned both in the Epistle to Timothy and Titus are such as may be found in a private Christian yea which ought in
some measure to be in every True Christian so that that giveth a man no Certainty Every Capacity to an Office giveth me not a Sufficient Call to it Next again By what Rule shall I judge if I be so Qualified How do I know that I am sober meek holy harmless Is not the Testimony of the Spirit in my Conscience that which must Assure me hereof And suppose that I was Qualified and Called yet what Scripture-Rule shall Inform me whether it be my Duty to Preach in this or that place in France or England Holland or Germany Whether I shall take up my time in Confirming the Faithful Reclaiming Hereticks or Converting Infidels as also in Writing Epistles to this or that Church The general Rules of the Scripture viz. To be diligent in my Duty To do all to the Glory of God and for the good of his Church Can give me no Light in this thing Seeing Two different things may both have a respect to that way yet may I commit a great Error and Offence in doing the one when I am called to the other If Paul when his face was turned by the Lord toward Jerusalem had gone back to Achaia or Macedonia he might have supposed he could have done God more acceptable Service in Preaching and Confirming the Churches than in being shut up in Prison in Judea but would God have been pleased herewith Nay certainly Obedience is better than Sacrifice and it is not our doing that which is good simply that pleaseth God but that good which he willeth us to do Every Member hath its particular place in the Body as the Apostle sheweth 1 Cor. 12. If then I being the Foot should offer to exercise the Office of the Hand or being the Hand that of the Tongue my Service would be Troublesome and not Acceptable and instead of helping the Body I should make a Schism in it So that that which is good for another to do That which is good for one to do may be sinful to another may be sinful to me For as Masters will have their Servants to Obey them according to their good pleasure not only in blindly doing that which may seem to them to tend to their Master's Profit whereby it may chance the Master having business both in the Field and in the House that the Servant that knows not his Master's Will may go to the Field when it is the Mind of the Master he should stay and do the business of the House Would not this Servant then deserve a Reproof for not answering his Master's Mind And what Master is so Sottish and Careless as having many Servants leaves them in such Disorder as not to Assign each his particular Station and not only the general term of doing that which is profitable which would leave them in various doubts and no doubt land in Confusion Shall we then dare to ascribe unto Christ in the Ordering of his Churches and Servants that which in Man might justly be accounted Disorder and Confusion The Apostle sheweth this Distinction well Rom. 12.6 8. Diversities of Gifts Having then Gifts differing according to the Grace that is given us whether Prophecy let us prophesy according to the proportion of Faith or Ministry let us wait on our Ministrings or he that Teacheth on Teaching or he that Exhorteth on Exhortation Now what Scripture-Rule sheweth me that I ought to Exhort rather than Prophesy or Minister rather than Teach Surely none at all Many more Difficulties of this kind occur in the Life of a Christian. Of Faith and Salvation can the Scripture assure thee Moreover that which of all things is most Needful for him to know to wit Whether he really be in the Faith and an heir of Salvation or no the Scripture can give him no Certainty in neither can it be a Rule to him That this Knowledge is exceeding Desirable and Comfortable all do unanimously acknowledge besides that it is specially Commanded 2 Cor. 13.5 Examine your selves whether ye be in the Faith prove your selves Know ye not your own selves how that Jesus Christ is in you except ye be Reprobates And 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your Calling and Election sure Now I say what Scripture-Rule can Assure me that I have True Faith That my Calling and Election is sure If it be said By Comparing the Scripture-marks of true Faith with mine I demand wherewith shall I make this Observation What shall ascertain me that I am not Mistaken It cannot be the Scripture That 's the Matter under Debate If it be said My own heart How Vnfit a Judge is it in its own Case and how like to be partial especially if it be yet Vnrenewed Doth not the Scripture say The Heart of Man is deceitful that it is Deceitful above all things I find the Promises I find the Threatnings in the Scripture but who telleth me that the one belongs to me more than the other The Scripture gives me a meer Declaration of these things but makes no Application so that the Assumption must be of my own making thus as for Example I find this Proposition in the Scripture He that believes shall be saved Thence I draw this Assumption But I Robert Believe Therefore I shall be saved The Minor is of mine own making not Expressed in the Scripture and so a humane Conclusion not a Divine Position so that my Faith and Assurance here is not built upon a Scripture-Proposition but upon an humane Principle which unless I be sure of elsewhere the Scripture gives me no Certainty in the matter Again If I should pursue the Argument further and seek a New Medium out of the Scripture the same difficulty will occur thus He that hath the true and certain Marks of True Faith hath True Faith But I have those Marks Therefore I have True Faith For the Assumption is still here of my own making and is not found in the Scriptures and by consequence the Conclusion can be no better since it still followeth the Weaker Proposition This is indeed so pungent that the best of Protestants who plead for this Assurance The Inward Testimony of the Spirit the Seal of Scripture Promises ascribe it to the Inward Testimony of the Spirit as Calvin in that large Citation cited in the former Proposition so that not to seek further into the Writings of the Primitive Protestants which are full of such Expressions even the Westminster Confession of Faith affirmeth Chap. 18. § 12. This Certainty is not a bare Conjecture and probable Perswasion grounded upon fallible Hope but an infallible Assurance of Faith founded upon the Divine Truth of the promise of Salvation the inward Evidences of these Graces unto which these Promises are made the Testimony of the Spirit of Adoption witnessing to our Spirits that we are the Children of God which Spirit is the Earnest of our Inheritance whereby we are sealed to the day of Redemption
be Observed that these were the Jews of Beroea to Answ. 2 whom these Scriptures which were the Law and the Prophets were more particularly a Rule and the thing under the Examination was The Beroeans searching the Scriptures makes them not the Only Rule to Try Doctrines Whether the Birth Life Works and Sufferings of Christ did answer to the Prophecies that went before of him so that it was most proper for them being Jews to Examine the Apostles Doctrine by the Scriptures seeing he pleaded it to be a Fulfilling of them It is said nevertheless in the first place That they received the Word with Chearfulness and in the second place They searched the Scriptures not that they searched the Scriptures and then Received the Word for then could not they have prevailed to Convert them had they not first minded the Word abiding in them which opened their Vnderstandings no more than the Scribes and Pharisees who as in the former Objection we observed searched the Scriptures and exalted them and yet remained in their Vnbelief because they had not the Word abiding in them But Lastly If this Commendation of the Jewish Boereans might Infer that the Scriptures were the only and principal Rule to Try the Apostles Answ. 3 Doctrine by what should have become of the Gentiles How should they ever come to have Received the Faith of Christ who neither knew the Scriptures nor believed them We see in the end of the same Chapter how the Apostle preaching to the Athenians took another Method The Athenians Instanced and directed them to somewhat of God within themselves that they might feel after him He did not first go about to Proselyte them to the Jewish Religion and to the Belief of the Law and the Prophets and from thence to prove the Coming of Christ Nay he took a nearer Way Now certainly the principal and only Rule is not different One to the Jews and another to the Gentiles but is Vniversal reaching both though Secondary and Subordinate Rules and Means may be various and diversly suted according as the People they are used to are stated and circumstantiated Even so we see that the Apostle to the Athenians used a Testimony of one of their own Poets which he judged would have Credit with them and no doubt such Testimonies whose Authors they Esteemed had more Weight with them than all the Sayings of Moses and the Prophets whom they neither knew nor would have cared for Now because the Apostle used the Testimony of a Poet to the Athenians will it therefore follow he made that the Principal or Only Rule to Try his Doctrine by So neither will it follow that though he made use of the Scriptures to the Jews as being a Principle already believed by them to Try his Doctrine that from thence the Scriptures may be accounted the Principal or Only Rule § IX The last and which at first view seems to be the greatest Objection is this Object 4 If the Scripture be not the Adequate Principal and Only Rule then it would follow that the Scripture is not Compleat nor the Canon filled that if men be now immediately led and ruled by the Spirit they may add New Scriptures of equal Authority with the Old whereas every one that Adds is Cursed yea what Assurance have we but that at this rate every one may bring-in a New Gospel according to his Fancy Answ. The dangerous Consequences Insinuated in this Objection were fully Answered in the latter part of the last Proposition in what was said a little before offering freely to Disclaim all pretended Revelations Contrary to the Scriptures Object 1 But if it be urged That it is not enough to deny these Consequences if they naturally follow from your Doctrine of Immediate Revelation and denying the Scripture to be the Only Rule I Answer We have proved both these Doctrines to be True and Necessary Answ. 1 according to the Scriptures themselves and therefore to fasten Evil Consequences upon them which we make appear do not follow is not to Accuse us but Christ and his Apostles who preached them But secondly we have shut the door upon all such Doctrine in this very Answ. 2 Position Affirming That the Scriptures give a Full and Ample Testimony to all the Principal Doctrines of the Christian Faith For we do firmly believe that there is no other Gospel or Doctrine to be preached but that which was delivered by the Apostles and do freely subscribe to that saying Let him that preacheth any other Gospel than that which hath been already preach'd by the Apostles Gal. 1.8 according to the Scriptures be accursed A New Revelation is not a New Gospel So we distinguish betwixt a Revelation of a New Gospel and New Doctrines and a New Revelation of the good old Gospel and Doctrines the last we plead for but the first we utterly deny For we firmly believe That no other Foundation can any man lay than that which is laid already But that this Revelation is necessary we have already proved and this Distinction doth sufficiently guard us against the hazzard insinuated in the Objection Books Canonical As to the Scriptures being a filled Canon I see no necessity of believing it and if these men that believe the Scripture to be the Only Rule will be consistent to their own Doctrine they must needs be of my Judgment seeing it is simply Impossible to prove the Canon by the Scriptures For it cannot be found in any Book of the Scripture that these Books and just these and no other are Canonical as all are forced to acknowledge How can they then Evite this Argument That which cannot be proved by Scripture is no Necessary Article of Faith But The Canon of the Scripture to wit that there are so many Books precisely neither more nor less cannot be proved by Scripture Therefore It is no Necessary Article of Faith Object 2 If they should Alledge That the Admitting of any other Books to be now written by the same Spirit might infer the Admission of New Doctrines I deny that Consequence for the Principal or Fundamental Doctrines of the Christian Religion are contained in the Tenth Part of the Scripture but it will not follow thence that the Rest are Impertinent or Vseless If it should please God to bring to us any of these Books which by the Injury of Time are lost which are mentioned in the Scripture as The Prophecy of Enoch The Book of Nathan Books lost c. or The Third Epistle of Paul to the Corinthians I see no Reason why we might not Receive them and place them with the rest That which displeaseth me is that men should first affirm That the Scripture is the Only Principal Rule And yet make a great Article of Faith of that which the Scripture can give us no Light in As for Instance How shall a Protestant prove by Scripture to such as deny the Epistle of James to be
according to you it is your Principal Rule of Faith and if we can prove from your own Principal Rule that we are Inspired then the Scriptures Testimony is not Fallacious else your Principal Rule would be Fallacious Stud. But that is not according to your Principle G. K. But it is an Argument ad Hominem which ye know is lawful And besides though we do not acknowledge them to be the Principal Rule of our Faith yet we Affirm that they are a true Testimony and the best outward Testimony and Rule in the World And besides there is a Manifestation of the Spirit in many where there is not an in-dwelling of the Spirit and by this Manifestation of the Spirit all men may understand the Scriptures as they do improve it Stud. We will go to another Argument R. B. People take notice this Argument is left upon this Point that according to the Quakers Principle these Young-men say The Scriptures may beguile People which we utterly deny as proved or that can be proved Al. Shirreffe I argue against the latter part of the second Thesis where ye affirm That Inward Immediate Revelations are necessary to the building up of true Faith We confess that Subjective Revelation is necessary but we deny that Objective Revelation is necessary which ye Affirm G. K. Explain what ye mean by Subjective and Objective Revelation that the People may understand according to the Articles A. Sh. I explain it from this Scripture Luke 24.17 And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself Here is the Objective Revelation to wit the Scriptures so that they needed not any new Objective Revelation but only that which was before but needed a Subjective Revelation or Divine Illumination to make them understand the Objective Revelation to wit the Scriptures G. K. That is not a sufficient Explanation of Objective and Subjective Revelation therefore I desire to be heard that I may open it more sufficiently according as is provided in the Articles of Agreement Objective Revelation or the Object of our Faith is twofold to wit first the Material Object secondly the Formal Object Stud. Do the People understand this G. K. I shall explain it to them for it is necessary to the matter in hand The Material Object is that which is to be believed the Formal Object is that for which principally we are to believe or the principal Motive of Credibility Now to apply I say The Scriptures are the Material Object or a part of the Material Object of our Faith but not the Formal Object of our Faith Al. Shir. I prosecute my Argument against such Objective Revelations as being necessary to Faith G. K. We confess the Scriptures are sufficient to move us to an Historical Faith and that to a more excellent degree of Historical Faith than any other Histories in the World because it hath more excellent outward Motives of Credibility as the Consent of all Ages since they were written and of all Christians however differing among themselves c. but they are not sufficient to beget in us a Saving Faith without Inward Objective Revelation Al. Shir. I prove such Inward Objective Revelations are not necessary to beget Saving Faith by this Argument If there be no such Seed in Men as the Quakers maintain then there are no such Revelations as the Quakers maintain But there is no such Seed in Men as the Quakers maintain Therefore there are no such Revelations c. R. B. After he had repeated the Argument I deny that second Proposition Al. Shir. I prove it If there be no such Seed in Men as a substantial living Principle distinct from the Soul that can be heard seen savoured tasted and felt then there is no such Seed in Men as the Quakers maintain But the first is true Therefore the last And then the said Alexander Shirreffe read a passage at length out of G. K. his Book of Immediate Revelation page 6 7. That the Seed was such a living substantial Principle and that in the Seed these Revelations were only received R. B. This is a Digression from the Matter and a passing from the Theses which should have been the Subject of this Day 's Debate to G. K. his Book of Immediate Revelation G. K. I must now appear to defend my Book and Apologize to R. B. because I am necessitated to put my Hand in another's Harvest Therefore I distinguish upon the Word Such in the first Proposition If by Such thou meanest a Substantial Principle c. I say that is altogether Extrinsick to the Subject of the Debate and besides it will engage us into the greatest Nicities and Obscurities of Philosophy and School-Divinity that is not proper for this Auditory But if by Such thou meanest an Vniversal Principle of God's Saving Grace in Men whereby they are capacitated both to know and do the Will of God I Affirm and am ready to maintain there is such a Principle in all Men. Al. Shir. But I prove That that Seed in Men is not of a Substance or Substantial Principle G. K. I am ready to defend That it is a Substantial Principle But that belonging to the Second Proposition we ought not to come to it before the Distinction of the First Proposition be discussed Here the Students made a great Noise and G. K. appealed to the Praeses And. Thomson Who answered discreetly That G. K. did not refuse to defend That the Seed of God was a Substantial Principle but this was not its proper Place until the Distinction of the former Proposition be discussed Al. Shir. I shall wave the Word Substantial c. and I offer to prove That there is not a Seed of God in Men as the Quakers Affirm If there be such a Seed it is either Created or Uncreated But it is neither Created nor Uncreated Chuse you whether G. K. After he had repeated the Argument I distinguish the Word Seed as being either a Concrete Term or an Abstract Term. J. L. Doth the People understand this Distinction G. K. I hope ye understand it and I shall explain it to them who understand it not A Concrete Term comprehendeth two things the one in Recto as they say the other in Obliquo that is to say the one hath the other belonging to it As Merciful is a Concrete Term which is as much as to say One that hath Mercifulness in him and so Mercifulness is the Abstract which signifieth that one thing belonging to the Concrete Now to Apply If we understand Seed as the Concrete it is both Vncreated and Created for it is God himself discovering himself to the Creatures Capacity in his Work of Manifestation which Work is Created but he who doth manifest himself in that Manifestation is Vncreated And because he manifests himself at first in a low and small degree unto the Soul therefore he in that Manifestation is compared unto a Seed even as
did the Scripture deceive thee when thou preachedst upon that Text Why mournest thou for Saul If thou sayst Thou only here mis-understood the Place and mis-applyedst it yet is the Scripture for all that True and Certain May not the same be said if one pretending the Spirit to be the Rule should fall in the like Error that the Spirit were not to be blamed or thence termed uncertain But the Man that mistook the Voice thereof or took his own Imaginations instead of it as thou didst thy Mis-apprehensions for the Sense of that Scripture If thou canst extricate thy self out of these Difficulties so as to satisfie me or any other Rational and Indifferent Person I may seriously say to thee according to the Proved Eris mihi magnus Apollo and really thou may'st not be without Hopes of making a Proselyte But if it appear to all Judicious and Unprejudicate Persons That John Menzies's Arguments against the Quakers are no other than the Jesuit's against him and whatever way he can defend himself against the Jesuit's so the Quakers can do against him and impugn and straiten him the same way so that his Argument is like the Viper's-Brood that destroys him that brings it forth I say if this appear what may Candid Persons judge of John Menzies's Honesty that has asserted in Print That Quakerism is Popery under a Disguise and the Papists and Quakers are one The State of the Controversie in the first Place then both upon our Part and Yours is in Thesi and not in Hypothesi That is Not Whether or not we be truly ruled by the Spirit or can give an Evidence of it more than Whether ye be truly led by the Scriptures or can give any Evidence that ye are but Whether we do well in saying The Spirit is the Principal Rule of Faith For though divers Sects now to wit Lutherans Calvinists Episcopalians Presbyterians Independents Anabaptists Antinomians Arminians c. do all quarrel one another each laying Claim to be led by the Scripture and denying it of the other yet do they all agree in this That the Scripture is the only Rule Will it therefore follow That the Scripture is not the Rule or Certain because none of these can give a Certain Evidence convincing their respective Opposers that they are led by it So on the other Hand though such as affirm the Spirit to be the Principal Rule cannot give any Evidence to convince their Opposers that they are led by it it will not follow that it is not the Rule or that they err in Affirming it so to be A POSTSCRIPT AS the Apostle Paul said concerning the Spirit of God That there are diversities of Operations but one Spirit and one Body of Christ which is his Church so I may say concerning Antichrist and his Spirit and Body The Body of Antichrist is but one having many Members and the Spirit of Antichrist is but one in the Root though in different Operations and Appearances And what is this Body of Antichrist but all these whether Papists or others though pretending to Reformation under whatsoever Designation as Episcopal Presbyterian Independent Anabaptist or any else who oppose the Spirit of Christ in his Spiritual Appearances and Operations in the Body of Christ which is his Church A manifest Instance of the Truth of this I my self of late have been an Ear and Eye witness of For not many Months ago I had occasion at London both to see with my Eyes and hear with my Ears how the People called Anabaptists some of their Chief Teachers opposed denied slighted and by all Means their Earthly and Devilish Wisdom could invent laboured to make of none effect the Inward Evidence of the Spirit of God in his People alledging openly in the Faces of Thousands That whoever could not give an Evidence to their Adversaries that they were Inspired with the Spirit of God such as no Hereticks could pretend to were no Christians but deceivers So these Anabaptists lately argued against us at London in an open Assembly And so now since in my own Native Country within these few Days I have seen the same Spirit to appear in Men professedly very much differing from Anabaptists and slighting them as a sort of Hereticks yet one with them in the Ground and in this particular Work and Service also to carry on the great Design of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdeen who openly in the hearing of divers Hundreds of People some whereof were Sober and Judicious did oppose the inward Evidence of the Spirit of God in his People as not being a sufficient Evidence unto them unless they could give an Evidence of it unto others even their very Adversaries that they were Inspired and so if we the People called Quakers could not give an Evidence of this unto these our Opposers we were but Deceivers After it had been shewn them That Papists and Jesuits used the same Argument against all the Protestants that indeed did more militate against them out of the Papists Quiver than out of these our Adversaries Quiver against us I produced the Testimony of the Scripture as the best and most Convincing outward Evidence that could be given as a Witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God owned by us as being in all Men in some Measure and consequently in us This is I say not the best and most principal Evidence nor the greatest that we have unto our selves or unto one another who are gathered into the same Faith Spirit and Power for that is the Immediate Evidence of the Spirit in our Hearts which witnesseth both to our selves and to one another that we are the Children of God but it is I mean the Scripture the Greatest Outward and Visible Evidence that can be given unto our Adversaries who in Words own the Scriptures as their only Rule and chiefest Evidences And in doing so I followed the Example of our Lord and Saviour Jesus Christ who while he reasoned against the Jews who professed to own the Scriptures but denied him he brought a Testimony for himself out of the Scriptures which they in Words owned as their Rule Search said he or Ye search the Scriptures for in them ye think ye have Eternal Life and these are they which testify of me Now though Christ his own immediate Testimony should have been received as greater than any of his Servants such as Moses and the Prophets were yet he used this as an Argument against them as bringing them to their own Rule And said he Had ye believed Moses ye would have believed me for Moses wrote of me And he said again I have a greater Testimony than that of John and yet John was the greatest of all the Prophets So in like manner we say We have a greater Testimony to Christ Jesus by his Spirit and Power Revealed in us than the
Testimony of Moses and the Prophets even than John who was the greatest But when we produce the Testimony of Moses and the Prophets and Apostles as an Evidence to the Truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their Chief and Only Rule For either they should Receive it or not Receive it if they should Receive it then they are faulty who in the late Dispute at Aberdeen did refuse to Receive the Evidence of the Scriptures as from us only because we say We have a greater to wit that of the Spirit within us although we own the Scripture as the greatest Visible and outward Evidence that we can give to our Adversaries If they should not Receive the Scripture-Evidence and Testimony as from us because we say we have a Greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same Reason That the Jews ought not to receive the Testimony of the Scriptures as an Evidence for Christ because he said He had a Greater And certainly he had a greater though they would not receive it nor could not as they stood in their Prejudice and Malice wherewith they were filled against him who did not receive him Now this I say with Freedom and Boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one Mouth require of us an Evidence that we are Inspired or have a Measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an Evidence of this Truth viz. That the Quakers so called have a Measure of the Inspiration of the Spirit of God and Christ in them For according to the Scriptures-Testimony Christ the true Light enlighteneth every Man that cometh into the World and his Illumination is his Inspiration I profess sincerely in God's Fear That the Scriptures-Testimony is to me as full and plain and Convincing to prove this Truth viz. That an Illumination Manifestation and Inspiration of the Spirit of God is given to every Man is in every Man as to prove this Truth That Christ who according to the Flesh was born of the Virgin Mary was the promised Messiah Now if we can prove from Scripture That all Men have in them a Measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our Point which is That we have also a Measure of the same in us for ALL MEN doth comprehend Vs called Quakers as well as other Men I see not what our Adversaries can with any Colour Object against this Evidence from Scripture but this That they will deny that the Scripture bears Testimony to this Vniversal Illumination or Inspiration of the Spirit of God in Men. But this brings the Matter of the Debate from being Personal to be Doctrinal and so puts us upon equal Terms at least with all our Adversaries especially Prelatical Anabaptist and Presbyterian and Independent Opposers whatsoever who say The Scriptures are their chief and only Rule And though our Adversaries say The Scripture doth not testifie to that Universal Inspiration of the Spirit of Christ in Men that moveth us not more than when the Jews denied That the Scriptures bore Testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the Truth of this Doctrine of Divine Illumination and Inspiration in all Men and consequently in the Quakers as much as they or any professing Christianity upon Earth can prove any Principle or Doctrine of their Faith Secondly We are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures-Testimony That this Universal Inspiration and Illumination of Christ by his Spirit in Men is a sufficient Evidence of Truth and Rule of Faith and Life in all Men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted and rejected but regarded and attended is a Greater Evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the Greatest Visible and Outward Evidence that either we or they can give of their Rule I shall conclude with a reasonable Demand to these Young-Men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz. That whatever is of God is God That the Scriptures according to the Quakers are Fallacious and can beguile us That the Baptism with the Holy Ghost is ceased And the rest of their Discourse inserted in this foregoing Treatise If Yea Let them declare so much to the People who are greatly stumbled at these their Expressions even divers of their own Church If Nay then let them publickly Reprove and Disown those Words otherwise not only we but many others will say Ye have both taught and allowed them so to Affirm G. K. Quakerism Confirmed OR A VINDICATION Of the Chief DOCTRINES and PRINCIPLES Of the PEOPLE called QUAKERS FROM THE Arguments and Objections of the Students of Divinity so called of Aberdeen in their Book entituled QVAKERISM CANVASED BY ROBERT BARCLAY AND GEORGE KEITH 2 Tim. 3.9 But they shall proceed no further for their Folly shall be manifest to all Men c. London Printed for Tho. Northcott 1691. Friendly Reader 1676. HAD we not more Regarded the Interest of the Truth for whose sake we can shun no Abasement than the Significancy of those with whom we have this Rencountre we should have rather chused to be silent than Answer them they being of so small Reputation among their own that neither Teachers nor People will hold themselves Accomptable for any of their Positions and seem zealous to have it believed they would not bestow Time to Read it nor yet hold themselves obliged to Approve it However since we certainly know That in the Second Part of their Book to which this Reply is they have scraped together most of the Chief Arguments used against us and borrowed not a little from G. M's Manuscripts with whose Work that yet appears not we have been these seven Years menaced Which like the Materials of a Building managed by Unskilful Workmen though they be by them very confusedly put together yet being the chief Things can be said against us we have throughly handled for the Reader 's Satisfaction which may be Serviceable to the Truth without Respect to the Insignificancy of those against whom it is written As for the first Part of their Book we have also Answered it but distinct from this it consisting of many Particularities of Matters of Fact which perhaps might have proved tedious to many Readers that may by This be Edified and think it of no great Consequence that the Students are proved Liars which even many
painted Bread or a Discourse of Bread cannot satisfie the Natural Tast and Appetite A Discourse of Bread satisfies not the Hungry no more can the Scripture-Words satisfie the Tast and Appetite of the Soul They cite 2 Tim. 3.15 16 17. to prove That the Scriptures of Old and New Testmament are the Principal Compleat and Infallible Rule of Faith and Manners But this place doth not say that they are so The Scripture we grant but deny their Consequence Which is meerly begged without a Proof They Confess pag. 90. That the Scriptures are not sufficient every way so as to exclude the Inward Efficiency of the Spirit and the Concurrence of other Causes Very well Enough to overthrow their whole Argument Inward Revelation both Effective and Objective For among other Causes Divine Inspiration is a Main For indeed the inward Efficiency of the Spirit is that Objective Revelation which we plead for only they deny it to be Objective whereas we say it is both Effective and Objective As if a Man should grant that the Light and Heat of the Fire doth both enlighten us and warm us but deny that either that Light or Heat of the Fire is Objective to our discerning or perceptible by themselves which were ridiculous And as Ridiculous is their Conceit of an Influence of the Spirit that is meerly Effective and not Objective That the Books of the Old and New Testament are called the Scripture by way of Eminency we deny not although the Name is given at Times to other Writings nor doth this refute G. K. his Translation of that Scripture 2 Tim. 3.16 which is confirmed by the Syriack which hath it thus In Scriptura enim quae per Spiritum scripta est utilitas est ad doctrinam c. i. e. For in the Scripture which is written by the Spirit there is profit All Scripture given by Inspiration c. Controverted But their Reason from the Conjunction and is both Foolish and Blasphemous For if the Words be rendered thus All Scripture given by Inspiration is and profitable is no more Non-sense than divers other Places in the Scripture where the Conjunction and seemeth to be Redundant As in that Place Joh. 8.25 where the Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The beginning or from the beginning the same which and * Or also I speak unto you Now if the Conjunction and render not this Place Non-sense no more doth it render that in Timothy But the Students Ignorance renders them rather Blasphemers and their Arguments Blasphemous against the Words of Christ. Moreover the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a strong Affirmation as to say even truly indeed as both our English Translation hath it Joh. 8.25 and Schrevelius in his Greek Lexicon doth render it And thus the Words have good Sense All Scripture or Writing given by Inspiration is even or indeed profitable And whereas they say None but a Quaker or Jesuit would so interpret the Place They declare their Malice and Ignorance For William Tindall that famous Protestant Martyr in his Translation of the Bible for which the Papists burnt him did Translate it as G. K. doth whom we think the Students dare not Accuse as a Jesuit That he was a Quaker in so far as he held divers of our Principles Condemned by the Students we shall not deny As for us we bless the Lord Unprofitable Nicities of the Letter-Mongers reprehended our Faith stands not on such a small Nicity as the want of an is or the redundancy of an and let them look to that whose Faith knoweth no other Foundation but the Letter It doth nothing hurt our Faith nor lessen the due Esteem of the Scripture to us if peradventure an is hath been lost or an and hath crept into the Text since the Original Copies were lost This we know and can prove That the Scripture cannot profit any Man to Salvation without the Illumination or Inspiration of the Spirit which is both Effective and Objective and which our Adversaries grant at least to be Effective And if they make one Exception why may not we make another Or if they say the Spirit is necessary one Way why may not we say It is necessary another Way But then the Scriptures say they would not be profitable at all in any Manner or Kind We deny the Consequence For it is profitable yea The Scripture is profitable and necessary in genere objecti materialis i. e as the material Object in Relation to all Historical Truths and divers other Dogmatical and Doctrinal Points which perhaps we would not have known without the Scripture although we had had the Spirit in as large a Measure as Men now have it Again The Scripture is profitable in genere Objecti remoti secundarii i. e. by way of a Remote and Secondary Object and Rule even as in relation to Testimonies of Life and Experience which may be known without the Scripture yet the Scripture is a Secondary Confirmation and Help even in that Case as a Card or Map of a Land is unto a Traveller that travels through the Land it self and seeth the High Ways who will not throw away his Card The Map compared with the Land in Possession because he sees the Land it self but will both delight and profit himself to Compare them both together Other great and weighty Uses we could give but these suffice to serve as Instances against their Weak and Sorry Argumentation Their last Argument is from Joh. 12.48 The Word that I have spoken the same shall judge him in the last day But how prove they That this is the Letter of the Scripture much of which was not then writ And although this Word were not Christ himself yet it may be an Inward Testimony spoken by Christ in Men's Hearts Here they meerly beg and prove not But 2. Suppose it were the Scripture or Written Law as that cited by them Rom. 2.12 it will only follow That the Scripture is a Secondary Law or Rule which we willingly grant and that by it Men who have the Scriptures shall be judged but not by them only For if the Gentiles who have not the written Law shall be judged by the Law in the Conscience so shall these also who have both Inward and Outward be judged by both and consequently their Damnation shall be greater SECTION V. Of Worship being an Answer unto their Third Section concerning Inspirations to Duty IN their stating the Controversy in this particular they grosly prevaricate in divers things As where they say N. 2. The Question is not only about Duty on the Matter videlicet The Act of Prayers Prayer without the Spirit not acceptable c. as separated from the right manner viz. Sincerity and Truth whereas indeed the Question betwixt them and us is about Prayer as separated from the Right Manner viz. Sincerity and Truth For they say God requires Men to
hot for his Fingers that he durst not meddle with it His Proofs from Westminster Confession and Catechism preferring them before Scriptures At last he comes to an Honest and Ingenuous Confession That in most of the Heads he hath adduced for Confirmation only their Confession of Faith and Catechism A very plain Acknowledgment of the Nature of his Work for he is very good at begging the Question and proceeding upon Principles denied by him he hath to do with But the Judicious Reader may Judge whether his Proofs be very Valid and Binding which are only Confirmed by that which is Denied by me and which needs to be Confirmed no less than the Arguments deduced from it since I account it no Confession of the True Faith This is just as if a Papist Arguing against a Protestant should tell him He useth only for Confirmation the Decrees of the Council of Trent how Ridiculous this is any Judicious Man may Judge But since he hath so great a Veneration of the Confession of Faith and also such an Itch of Scribbling methinks he should not suffer it to lie so long under the Censure of that Examen which was written several years ago and lieth yet for ought ever I could learn Vnanswered all the Notions of which albeit I will not Espouse yet I think all J. B's Clergy and Reason will not solidly Reply to it and I am well Assured it hath disgusted Hundreds of that Confession who are not Quakers and also how weakly the Confession is Confirmed and how grosly the Scriptures are perverted to make them serve it I have given a Tast in the last Chapter of my Book Intituled A Catechism and Confession of Faith which is not only Extant in English but he will find it also printed in Low-Dutch and should in Reason have been removed by him ere he had used it only for Confirmation in Controversy against me But there is something more in this Expression for when the Confession of Faith and Catechism is only adduced for Confirmation what becomes of the Scriptures that in words are so highly Exalted It seems notwithstanding all these Verbal Commendations he has no more use for them than for an Old Almanack the Confession of Faith and Catechism is that which is to be minded It seems what he brings of them in this Controversy is only pro forma for the Confession of Faith is only adduced for Confirmation it is the good Antidote against the many Errors of the Times And whereas he speaks of Apposite passages of Scripture those that will Compare them with the things they are pointed to prove will find in most not the least Correspondence of which I have given some Proof in that place before-mentioned ¶ 6. But indeed he hath spoken out the Truth of the matter For all their great Talk of the Scripture it is manifest to such as will narrowly look into it that not the Scripture but the Confession of Faith and Catechism is their Rule of Faith and Manners For the Scriptures must serve the Confession of Faith not the Confession of Faith answer the Scriptures which must be turned twin'd and wrested to sute to the Confession of Faith Hence if a Man believe the Scriptures ever so firmly and square his Faith accordingly unless he agree to every point of the Confession of Faith all is to no purpose he must pass for an Heretick At last to Conclude he having it seems said all he has to say makes Provision not to be put upon the Necessity to Vindicate his gross Perversions and Calumnies As for his Comparison of Rats and Mice their dealing with Books he must know I Intend not to square these Observations to gratify his Humour it will be enough for me to satisfy the Candid and Judicious Reader He doubts not to make a Judgment of things not yet in being J. B. presumes to be Judge in his own Cause and therefore Expects no Answer that shall savour of Reason Religion Candor and Plainness We have seen that of him which gives us ground to believe he has had enough Thoughts of us But however he must not expect to be Judge in his own Cause And whereas he saith He will not be troubled at our Railings and Barkings one may wonder the Man has the Confidence to Accuse others of what himself is so highly guilty of but he shall not need fear to be troubled with such Stuff and whether he gives or gets most of that is Referred to the Judicious Readers to whose Judgment and Censure whether he will or not as his Writings will be liable so to them and to their Christian Consideration I freely Submit what is written in these Observations SECT II. Wherein his Two First Chapters containing Remarks upon my Preface and the First These Of the true Ground of Knowledge are Considered ¶ 1. UPon the Preface of my Theses which is but about half a Dozen of Lines he bestows no less than twelve pages all which being either bare Assertions or Railing as cannot escape the diligent Reader 's Observation will therefore Require the shorter Reply He hath not got the length of a Dozen of Lines when with a piece of Confidence he will seem so Modest J. B.'s vain Pretence to Modesty as Not to Pre-occupy the Reader 's Judgment by calling the Theses Ethnical or Diabolical but methinks if he has not forgotten his Epistle which we will in Reason suppose the Reader to have first Viewed in which as is above observed there is enough of that sort said to Pre-occupy his Judgment So that he must needs put out his Eyes that doth not see that his pretended Modesty and Forbearance is not Real ¶ 2. Next because these Theses are directed by me to Clergy-Men of all sorts in the Christian World he will needs have it that I acknowledg a Christian World to which my self and those I patronize do not belong but how he makes this Consequence appear he leaves us to Divine For there is no Proof brought for it but his own Assertion He needs not Wonder that I acknowledge a Christian World The Christian World so called from its outward Profession of Christ. unless he had known me somewhere to deny it for in respect of Profession which Distinction himself elsewhere useth all these may be accounted of it who make an outward Profession of Christ Besides that I have sufficienly acknowledged my belief that in severals of them the Inward Life of Christianity is to be found As for what follows he needs not doubt but I am as much against the Distinction of Laity and Clergy The Word Clergy used by the Author for Distinction's sake as himself can be But since I writ to such many whereof Own it my Vsing it to them for Distinction's sake will not infer my Approving of it With his Vsual Candor he will have this Direction to import no less than a Chartal to provoke all those it is directed to
and Exhorting which are appointed by God useless and took away all Obligations of Obeying the Commands of God conveyed by others And yet he taketh notice pag. 23. that I acknowledge Other Means of Knowledge as profitable neither has he ever heard me deny But Men are obliged to obey the Commands of God through one another as well as in themselves as the Children of Israel were those of Moses and the Prophets and the Christians those of Christ and his Apostles But I suppose he will Affirm with me That no Man's Obedience to any Command will avail him any thing unless upon Inward Belief and Conviction that the thing Commanded is of God since whatsoever is not of Faith is sin If he say That albeit I do not deny such an obligation yet it necessarily follows from my Principle That this is untruly Alledged will easily appear since I suppose he will deny but the Rest of the Apostles who were alive when Paul's Epistles were written were obliged to receive them and obey them as the Dictates of the Spirit yea and were benefitted by them and so the Apostle Paul by others Albeit on both sides he will acknowledge them to have had such Revelations as he accounts Immediate and Extra-ordinary And so we see that to have such Revelations and yet to be Mediately Instructed are not Inconsistent nor do they render one another Vseless And indeed to affirm they do so is rather a presumptuous Accusing of God who has Appointed both in their Order for the Edification of his Church than a Refuting of such as Assert them Such are his Reasonings pag. 45. Besides that this Objection may be easily Refuted for since J. B. affirms as particularly pag. 42. That the Scripture is a Compleat Rule in all things concerning Faith and Manners in reference to Salvation might it not be said that this takes away the Vse of all Commentaries and Expositions Then J. b's c. Exposition and Commentaries are of no use and other Books especially since he and his Brethren do withal Affirm that it is Clear and Intelligible to all in things Essential to Salvation Let him shew how this is weaker as to him than the other as to me With the like presumption he blasphemously Asserteth That even these Revelations which he himself calleth and acknowledgeth to be Inward Immediate and Extraordinary are Vncertain for this Reason because many Men have been deluded by the Devil On which he also Insists in the following page And pag. 34. and 48. where he sums up his matter in this Question How comes it that others pretending to Revelation as much as I have been deceived But as I said before How comes that others pretending to be led by the Scripture as the Rule as much as J. B. have been deceived since the Scripture declares nothing but Truth But how silly this is I have above shewn and more largely in my Apology in those Paragraphs which I observed he most foully Omitted And indeed this is a fine Argument he has provided for Atheists and Scepticks for it renders all Faith even that of the Patriarchs Vncertain For since the Ground and Warrant of their Writing the Scriptures was in his own account Inward Immediate and Extraordinary Revelations and if such be as he affirms Vncertain J. B. Asserts Revelation to be Vncertain then the Truth of the Scriptures which depends upon such must necessarily be Vncertain since the Stream cannot be more pure than the Fountain nor the Superstructure more sure than the Foundation And therefore most weak is his Reasoning pag. 46. where he pleadeth That such Revelations cannot be more sure than the Scriptures which are the Objective Revelations of the Apostles written down since the Certainty of these Writings depends upon the Certainâ—y of these Revelations by which they were Written And Certainly if in any Case that Maxim of the Schools do hold it must in this Propter quod unumquodque est tale illud ipsum est magis tale ¶ 5. It will not be amiss here in the Third place to take notice of his most Uncharitable and Unchristian Insinuations contrary to all Christian and Fair Rules of Debate As first pag. 24. where he will needs Infer our Denying of the Trinity albeit he cannot deny but he finds it owned by me groundlesly coupling us with the Socinians And to help him in this he brings in the Testimony of one Mr. Stalham as he terms him an open Opposer of ours which Witness to receive against us is most Unjust But I desire here in the Entry that it be observed that I intend to take little or no notice of his many Citations to prove what we Hold out of the Writings of our open Opposers and shall give such a sufficient Reason for my so doing ere I make an end as I am hopeful shall satisfy all Judicious Readers as well of our Innocency as his Injustice therein But by this the Man's Temper may be seen and that his Design is not so much to Refute what we truly hold as to make the world believe that we hold what we do not to render us the more Odious J. B's Enforcing false Beliefs and Doctrines upon the Quakers from the lying Books of their Opposers And thus he proceedeth also basely to Insinuate That I deny Jesus of Nazareth to be the Son of God albeit he doth not so much as pretend to any Color for it from my Words Only he finds Some Quakers give an Indistinct Answer in this matter but who they are or what their Answer is he tells not In pursuance of this in the following page he Insinuates As if I mean'd not the first but the second Creation and so joined with Socinus Which is a gross Calumny like the former As also is what he saith pag. 31. num 18. where he raileth against me as Writing things contrary to the Scriptures and as one whose Revelations are not from God but from Satan For all this the only proof is I B. saith so which I must plainly tell him is with me of no Weight at all Of the same nature is what is Asserted by him pag. 33. num 20. wherein he insinuates That we Contemn the Scriptures telling a lying Story from his Author Mr. Hicks of one Nicolas Lucas which I desire him to prove the next time not by Hicks for he is Accuser but by some more Indifferent Witness else to be justly held as a Calumniator And whereas he saith We should not obtrude any thing upon them without Scriptures This is another lying Insinuation For where do we obtrude any Doctrines without offering to Confirm them by Scripture as much as he and his Brethren For if he say That our Confirmations are not Valid that is not to the purpose we can easily say so of his and do as truly believe it But the Question is Whether we obtrude any Doctrines upon any to be believed telling them they ought to believe it albeit we
no doubt with them will deny That Immediate Revelation now is since they positively say That it is Ceased and James Durham whom I. B. applauds as a Reverend Brother and Pastor of the Church hath most absurdly affirmed in his Treatise upon the Revelation That when John finished that Book God spake his last words to his Church ¶ 7. When he cometh pag. 28. to my Proposition Asserting That these Revelations were of old the Formal Object of Faith he beginneth to Inquire and Conjecture what I mean by the Formal Object and upon that he bestows the following page For answering then his Scruples in that matter I say In a Divine Revelation two things are to be considered 1. The thing Revealed and 2. The Revelation The Thing Revealed is indeed the Material Object The Revelation is the Formal Object In which may be considered not only The Manner of the Revelation The Material and Formal Object of Faith distinguished that is the Voice or Speech of God unto the Soul or his Imprinting in the Soul by a Divine Manifestation the things Revealed but also God himself so Operating both which to wit Deus loquens id est God speaking is the Formal Object of Faith He himself his Veracity is the Original Ground of our Faith His Voice Holy Influence and Manifestation by which he Expresseth himself gives us the Certainty and Assurance that it is He and is very distinguishable by those of a Spiritual Discerning from the most subtile Appearance and Transformations of the Devil since Christ saith My Sheep hear my Voice and will not hear that of a Stranger Even as the Voice and Appearance of two Men of the most contrary and different Humours Statures and Complexions are different and distinguishable by a Man of a sharp Sight to whom those Men are well known But of this I wrote more largly in my Letter to a certain Ambassadour printed the last Year at Roterdam at the End of the Letter written to the Ambassadours of Nimmegen whereto I refer him for further Satisfaction But I wholy deny the Consequence deduced by him that if God's Veracity because it is God that speaketh and commandeth be the formal Object of Faith therefore it is all one whether it be Mediate or Immediate Since albeit that be the Original Ground yet the Immediate Revelation is necessary that we may certainly know that it is he For what avails it me to believe That all that God Commands is True and ought to be Obeyed if I do not certainly know the things I believe as Truth do come from him And the Question is Whether certain Knowledge can be had without Immediate Revelation And therefore to this his Question in the following page 30. What was the formal Object of the Faith of the People to whom the Patriarchs and Prophets said Thus saith the LORD I answer The Inward Testimony of the Spirit in their Heart assuring them That the things spoken were from the Lord and not the Divinations of the Mens Brains that spake them and therefore inclining their Hearts to receive and acknowledge these things as the Commands of God unto them Since as J. B. Confesseth They were not to believe them because spoken by those Men but because of the Authority of God It must be that which wrought this Perswasion and Assurance in them was the formal Object of their Faith as the things spoken were the Material Even as the Light serves by way of formal Object to make us see what is proposed unto us ¶ 8. Pag. 31 and 32. he acknowledgeth That Divine and Inward Revelations need not be tried by the Scripture as a more Noble Rule by him who hath such a Revelation but by those to whom he delivers it And then giveth the Instance of the Beraeans being Commended To which I shall willingly Assent judging no Man that delivers or declares a Revelation to another ought to be offended that he Try it by the Scripture which no true Revelation can Contradict The Spirit of God in the Heart to try Revelations by is a more noble Rule than the Scriptures But that such may not also Try it by the Testimony of the Spirit of God in their Hearts I cannot deny and that it is the More Noble Rule as being most Vniversal Since some Divine Revelations such as Prophecies of Contingent Truths or things to come cannot be Tried by the Scriptures as was that of George Wishart concerning the Cardinal's Death For had another taken upon him at that time to Prophesy the quite Contrary I would willingly be informed by what Scripture it could be deduced or known that the one was false or the other true yet who will be so absurd as to deny but that it could by the Immediate Testimony of the Spirit As for his Proof That the Scripture is the most certain Rule taken from those Words 2 Pet. 1.19 20. We have also a more sure Word of Prophecy c. It is but a begging of the Question in supposing that Peter by this understood the Scripture and indeed is most Ridiculous to Affirm For since the Apostle reckons this Word more sure than the Voice they heard with their outward Ears J. B. pleads the Scriptures to be the more sure Word of Prophecy and the Vision they saw with their outward Eyes it were absurd to affirm that the Description or Narration of a thing were more sure than the Immediate Seeing and Hearing it Can any Description I may receive of J. B. however True give me so certain a Knowledge of him as if I saw him and spake with him Yet without any absurdity it may be said That the Inward Word or Testimony of the Spirit in the Heart is more sure in things Spiritual than any thing that is objected to or conveyed by the outward Senses as that Vision was of which the Apostle there speaks since the Inward and Spiritual Senses are the most proper and adequate Means of conveying Spiritual Things to the Soul by which the Saints after they have laid down this Body and have no more the Use of the Outward Senses which are seated in it do most surely enjoy the Blessed Vision of God and Fellowship both with him and one another As for that of Isa. 8.20 To the Law and to the Testimony c. and that of Joh. 5.39 Search the Scriptures c. mentioned here by him I shall have occasion to speak of them hereafter It 's true We are not to believe every Spirit but it will not thence follow that the Scripture is a more sure Rule than the Spirit for such a Trial. Pag. 35. he thinks My saying That the Divine Revelation moveth the Vnderstanding well disposed Confirmeth what he saith and spoieth all my Purpose because then Every Revelation pretending to be Divine is not to be submitted to But where did ever I say so What he talks further of this Well-disposed Intellect pag. 36. I spake to in my Answer to
Arnoldus pag. 18 19. to which I refer For I believe All Men in a Day have by the gracious Visitation of God's Love an Vnderstanding well disposed to some Divine Revelations which becomes Disposed for others as these are Received which will after in its place be discussed And some Divine Revelations which are Prophetick of things to come may so far manifest themselves by their Self-Evidence even to Men not Regenerate as to force an Assent as in the Case of Balaam mentioned by him did apper What he saith further pag. 36 and 37. inquiring How and after what manner these Revelations were the Object of the Saints Faith of Old is easily answered by applying it to what is before mentioned in Answer to his Queries and Conjectures of the Formal Object For those of Old that had these Revelations Immediately the Formal Object of their Faith was God manifesting himself and his Will in them to them by such Revelations And those who received and obeyed the things delivered by the Patriarchs and Prophets those things so delivered as he confesseth were not the Formal The Material and Formal Object of FAITH but Material Object of their Faith but the Formal Object was GOD by the secret and inward Testimony of his Spirit perswading them in their Hearts that these things declared to them were really his Command and thence inclining and bowing their Minds to an Assent and Obedience to them And albeit pag. 38. he terms this a Wild Assertion yet he hath but said and not proved it to be so and till he prove he needs no further Refutation Neither is it Non-sense nor yet a destroying of the Cause as with the like proofless Confidence he affirms p. 37. That where Revelations are made by outward Voices or in a manner objected to the outward Senses the Cause or Motive of Credibility is not so much because of what the outward Senses perceive as because of the Inward Testimony of the Spirit assuring the Soul that it is GOD so manifesting himself Which Testimony to answer his Question is distinguishable from what is objected to the outward Senses albeit it go always along with it simul semel as they use to say since he with me accounts it a Serious Truth to say The Devil may delude the External Senses and he can far more easily deceive them than the True Inward and Spiritual Senses of the Soul by Counterfeiting the Inward Testimony of the Spirit Since by that the Apostle saith We know and partake of that which neither Eye hath seen nor Ear heard ¶ 9. Pag. 39. He confesseth with me That the Formal Object of the Saints Faith is always the same But yet that he may say something he spendeth the Paragraph in Railing accusing me As writing Non-sense and being an Ignoramus because I bring Instances which relate to the Material Object which himself Confesseth also to be the same in Substance But by his good Leave for all he is so positive in his Judgment I must shew the Reader his Mistake The Formal Object of Abraham's Faith For those Examples of Abraham and others are adduced by me to shew the one-ness of the Formal Object neither has he shewn that they are Impertinent for that End Since as the Formal Object of Abraham's Faith was God's speaking to him by Divine Revelations so is the same the Formal Object of the Saints now and therein stands the Vnity or Oneness of our Faith with him and not in the Material Object which often differs For to offer up his Son was a part of the Material Object of his Faith which is none of ours now And so for as much as he desires to know of me What was the Material Object of Adam 's Faith before the Fall a Question not to the purpose he must first tell me why he so Magisterially and positively denies Christ to have been the Object of his Faith And then he may have an Answer And whereas he flouts at that Reason That Actions are specified from their objects as Non-sensical he should have proved and shewn Wherein And then I might have Answer'd him He might have Wit enough to know that no man of Reason will be moved by his bare Railing Assertions pag. 40. besides a deal of Railing wherein he accuseth me of Confusion and Darkness He accounts my Arguing for Immediate Revelation from the Revelations the Patriarchs and Prophets had Impertinent to which I Answered before The sum of which is that since these Immediate Revelations were so frequent under the Law Revelations frequent under the Law it must be very absurd to say They are Ceased under the Gospel He himself proveth pag. 41. that under the New there is a more clear Discovery according to that of Paul 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord c. which being brought by him albeit against himself I leave him to Answer In this page and the next 42 he alledgeth the sayings of Christ and his Apostles brought by me and my Arguments thence do prove no more than he Confesseth But whether they prove not all I plead for from thence is left to the Reader 's Judgment Here according to his Custom tho I Condemn the Socinians he will be insinuating that I Agree with them to whose Notions of the Spirit albeit I Assent not yet I desire to know of him That the Spirit is a distinct Person of the Trinity no Proof in Scripture for it in what Scripture he finds these words That the Spirit is a distinct Person of the Trinity For I freely acknowledge according to the Scripture That the Spirit of God proceedeth from the Father and the Son and is God And by what Authority he seeks to obtrude upon others Expressions of the Chief Articles of Faith not to be found in Scripture or to accuse such as will not Accept of them and Assent to them or whether any has reason to think he truly makes the Scripture the Rule of his Faith notwithstanding his pretence when he either will not or can not find words in it to Express the Chief Articles of his Creed ¶ 10. Pag. 43. By a strange Mistake he would have me prove since I make use of these promises of Christ relating to the Spirit I would prove that all have Warrant to write Scripture As if no man could have Immediate Revelation without he write Scripture Whereas himself Confesseth that many of the Patriarchr had it before Moses who yet wrote no Scripture yea and Cain whom I suppose he judgeth to have been no Writer of Scripturs And by the like Mistake pag. 55. He Confesseth all I plead for J. B's Self-Contradiction in granting Revelation and Contradicts all he has been fighting for in affirming That Believers now have free Access to Christ the great Teacher of his People always to get his mind known and Written in their Hearts but not to get Prophetick Revelations
But where doth he find me plead for Prophetick Revelations as Common to all And whether the former words do not grant Immediate Objective Revelation in the largest sense I plead for it I leave the Reader to Judge Here he accuses me of speaking basely of the Scripture but neither tells me Where Nor What I say Which is indeed a base way of Reviling though Familiar to him To my last Argument pag. 49. § 35. he Answers little but Railing The Minor to wit That whereas Protestants call the Scriptures their Rule yet if asked why they believe them Do say because in them is delivered the Will of God which was Revealed Objectively and Immediately to Holy Men he saith destroyeth the whole Argument But why I know not since surely that proves They at last recurr to the Immediate Testimony of the Spirit as the Certain and Infallible ground of Faith which is my Conclusion That I thence infer That Protestants are for the Uncertainty of Immediate Objective Revelation is most falsly and disingenuously Asserted by him For I seek not to Infer any such thing from the Medium of that Argument but having shewn thereby how they are forc'd to recur to this Revelation as the primary ground of their Faith I add That it 's strange then they should seek to Represent that as dangerous or uncertain which they are thus forced to Recur to And whether he doth not so ever and anon repeating the story of Delusions to Nauseating through this Chapter and that reads it may see and easily perceive his Base Dis-singenuity in that part As also in the following Lines where he saith Their Concession makes nothing for the falsly pretended Immediate and Objective Revelations which Quakers boast of For where doth he find me pleading for any such Neither is it the Question Whether the Quakers do falsely pretend to Immediate Revelation yea or nay But Whether Quakers do well and are sound in believing that Immediate Divine Inward Revelation is Necessary to every Believer for the building up of true Faith But it is usual with him where he cannot answer to Turn-by the Question and fill up the Paper with Railing and Reviling SECT IV. Wherein his Fourth Chapter of the Scriptures is Considered ¶ 1. WE may Judge of this Chapter of the Scriptures by the first Sentence which contains a Lye saying He finds the Third Thesis in somethings altered and more clearly set down in the Apology than in the single Sheet whereas there is not one word of difference but the misplacing of a word by the Printer But it is become so familiar with him to speak Untruth that he cannot forbear it Indeed this whole Chapter is a Complex of Railing Calumnies and Malitious Groundless Insinuations And indeed the Man is so troubled that he cannot find any thing in what I write which he ought according to his Title and Undertaking only to Examine and Confute that in stead of that he bestows several pages out of Stalham and Hicks J. B's Authors for his Lies and Calumnies c. and his Considerations upon them whose Lyes and Calumnies are long ago Answered and Unreplyed to by them So So that the Partys concerned having already Vindicated themselves it is not my place to meddle in it and if J. B. would do any thing in this to the purpose he should take up this Debate where his Friend Mr. Stalham and his Brother Mr. Hicks the Anabaptist whose Authority he useth so often and to whom he gives so much Credit have given it over by a Reply to these Answers Having solaced himself in the Repetitions of these Mens Calumnies for that appears to be his Delight he digresseth to prove The Scriptures to be the Word of God But if they be granted to be the Words of God which no Quaker The Scriptures are the Words of God and Christ the Word that ever I knew of did or will deny wherein are they derogated from since they are many Words and not one But if he will plead They are the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or per Eminentiam To say so seeing the Word of God is ascribed to Christ must either Equal them with him or speak Non-sense seeing that one Epithet cannot be predicated of two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a gross Contradiction That the Word of the Lord came to the Prophets and that what they spake was the Words that came from that Word is granted nor was it ever denied by us who are against all false Revelations and lying Fancies of Mens Imaginations as much as he which he here in this Chapter Repeats over and over again to nauseating But it will not thence follow that the Word spoken of by the Apostle 2 Pet. 1.19 is the Scripture which he has not yet proved and I have shewn the Contrary in the former Section ¶ 2. At last pag. 54. n. 5. he comes to Treat of the Divine Authority of the Scriptures and reckons it Confusion and Self-Contradiction in me to Assert J. B. Contradicting himself That the Authority of the Scriptures doth not depend upon any Efficacy or Vertue placed in these Writings but is wholly to be ascribed to that Spirit from whence they came and yet within half a dozen of Lines he confesseth the same saying We stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God so the Confusion and Contradiction is his own Yea the Examples he brings of the Acts and Statutes of Parliament do very well prove what I say for we do not submit to these Statutes because of the Matter in them or things Commanded but because of the Authority Commanding For when the Parliament by an Act appoints a Tax of so much Money to be levied from the Subjects it is not the Matter or Substance of this Act that makes us Obey it but because of the Magistrates Authority But he saith They are Divine Revelations and therefore must have the stamp of Divine Authority Answ. The Stamp of Divine Authority lies not in the things Revealed but in the manner of the Revelation as being the Voice and Manifestation of God else great Absurdity would follow As I shall briefly shew being to pursue him in this point as he has it lying up and down in his Rambling Discourse whose way is not to follow one matter to a Period but to touch it here and there Intermixing other things that so his nauseating Repetitions and oft reiterated Railings may be the more Covered And therefore I intend not to Tie my self to follow him page after page immediately lest I should Embark my self in the like Disorder and make such a Confused Hodg-Podg as he has done but to follow every matter as he has it scatter'd up and down And of this I thought fit to acquaint the Reader in this place once for all The Method the Author purposeth to use as being the Method I purpose to use throughout this
Treatise So from this 55 page we have him not upon this matter until page 61 where he takes notice of my Citations out of several Protestant Confessions and Calvin and will not have them to favour me giving most disingenuously as one Reason because they Expresly say That the work of the Spirit is by and with the Word and not an Inspiration distinct and separated from it Thereby he would make his Reader believe as if this were said by all of them whereas it is only said by the Westminster-Divines of whom I particularly observed that they spake not so Clearly as the other The French Confession saith It is by the inward perswasion of the Holy Spirit and the Belgick That it is by the Testimony of the Spirit in our hearts and Calvin saith The Spirit of God must inwardly Teach us that Moses and the Prophets spake from God But that Testimony of the Spirit which is in our hearts and by which the Spirit teacheth us there albeit it be not different from and contrary to the things it Teacheth us of yet it is certainly distinct and separate albeit all the things Taught were the very same which here is not Else because a Man may be Taught that by a Jesuit at Rome which J. B. may Teach another Man in Holland therefore that Jesuit and J. B. are not distinct and separate Are these good Reasonings But let us now see whether these be any better by which in the two following pages 62. and 63. he prosecutes the same matter the Sum whereof amounts to this That there are such evident Characters of Divinity in the Scriptures which do as manifestly prove them to be of God as the Sun doth its shining to a Man whose Eyes are opened What is the Spirit 's taking off the Vail but a Revelation or Opening by the Spirit and that the Work of the Spirit is only to take the Vail from off Mens Eyes that they may see these Characters of Divinity and not that the Spirit by any Inward Immediate Revelation doth signify to the Soul by way of Object that these Books proceeded from the Dictates of the Spirit of God In which he places the Difference betwixt himself and the Quakers Now whether these aforesaid Testimonies of Calvin and the rest do not Confirm this last rather than the other I leave the Reader to judge But further it 's like the Man has not been aware into what Inextricable Difficulty he has run himself by his Reasoning here For if this Opening of the Eyes by the Spirit be needful to perceive these Divine Characters as the opening of the Natural Eyes is needful to see the outward Sun then the Characters cannot be seen but by those whose Eyes are thus opened that is to say who have a Well-disposed Intellect And thus recur upon himself all the Difficulties and Absurdities he would urge upon me in his former Chapter for saying That Divine Revelations are evident to a Well-disposed Intellect For it may be query'd Whether all have this Well disposed Intellect their Eyes thus opened If yea then all Men have Subjective Revelation yet at other times he accounts this a Priviledge of the Saints and thence denies it in Confessing pag. 63. That some are Blind and see it not And then again the Question recurs How a Man knows he has it so that he may not think he sees it Some Imagin they see when they are blind and has it when he has it not This cannot be decided by the Scriptures for they are the matter under Debate and that were to run in a Circle And since as he saith The Devil is God's Ape and that there are so many Delusions of the Devil and false Imaginations of the Fancy which Men are subject unto as he has told over and over again How is he sure that he is not thus deluded by the Devil and abused by his fancy in imagining he seeth when indeed he is blind And to give him his own Argument and Query since some and even * The Examiners of the Westminster-Confession Protestants have affirmed Books denied by him to be of the Canon such as The Wisdom of Solomon and Esdras and to have these Divine Characters and †Some Lutherans others deny some to be of the Canon and to have these Characters as the Epistle of James which he saith has it How is he sure that they are blind and deceived and not He So that he must either Confess all his former Reasonings as also here pag. 83.86 to be to no purpose or else acknowledge that all he saith here for the Scriptures is of no force and that he has no better Certainty nor Ground for his Faith of the Scriptures Verity to give him back his own durty Example he throws at me pag. 64. than for the Turk's Alcoran And thus is dispatched also J. B. brings his own Author in for Devilish Doctrines what he saith p. 66. n. 18. where he Confesseth Some Approved Books which others Rejected And whereas he saith p. 86. and 87. That sad Experience has taught the World what Devilish Doctrines have been invented under the Notions of New Revelations Of which after he gives a List since the same sad Experience has taught the World what Devilish Doctrines have been taught under the notion of being Revealed in the Scripture such as in his own Account those of the Socinians Arminians Antinomians and present English Anabaptists to wit his Author Hicks and his Brethren And yet what will more follow from the One against the Spirit 's Revelations now than from the Other against the Scriptures ¶ 3. Like to this are his Reasonings pag. 87. concerning the CANON of the Scriptures that there are just so many Books neither more nor less For I have proposed this to be proved by Scripture it being an Article of their Faith since they judge J. B's Proofs for the CANON of the Scriptures Examined all such should be proved by Scripture To this instead of offering any Scripture-proof he saith They have the Characters of Divine Light The Weakness of which is above observed And then he brings two Examples one of the Acts of Parliament another of a Man's writing ten Letters to his Wife But Examples are poor Arguments especially to prove Articles of Faith when not One Scripture can be brought to do it by such as say The Scripture is the Adequate and only Rule of their Faith Neither will his Examples do For if in a Nation one Part should differ from the other alledging Spurious Acts not made by the Parliament were by the Industry of some Printed and Recorded with the Right as the case is now among the Professors of Christianity concerning the Canon of Scripture the Written Acts could never decide this Question but either these Legislators if alive or a New Parliament having Equal Authority and Legislative Power with those that made the former And if a Woman should
luck was himself was Judge What he would Infer hence I see not unless that their Version is free of Errors which if he will adventure to Affirm his Mistake may be shewn by the Testimony of Learned Men among themselves and his own Correcting it divers times which will after be Observed He saith My speaking soberly of the Scriptures is only out of Policy because the Quakers could not effectuate their point which was to have the Scriptures quite laid by as an Old Almanack But such malitious Lies and Railings need no Answer J. B.'s gross Calumnies denying our using Scripture-Testimonies To this he adds two other gross Calumnies to Conclude his Paragraph That it is the Quakers fixed Opinion that the Scriptures are not to be made use of in their Assemblies it being below them to Expound any Portion of it there or to Adduce any Testimony there-from for Confirmation of their Assertions This can be proved to be a Manifest Vntruth by the Testimony of many that are not Quakers who have been Witnesses of the Contrary The other which he calleth Their Constant Opinion is 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 This is also a horrid Calumny ¶ 10. In his Examining of what I Assert to be the End and Vsefulness of the Scriptures p. 83.84 he cannot find fault with what I Ascribe to them but that I give them not all and whether I do wrong denying that to them which he would seem to give the former Debate will shew But that he may be here like himself he seeks to Infer from my words most gross and malitious Consequences which are utterly false and till he prove them they need no other Answer but to observe them and deny them which I utterly do Such as That albeit Christ has ordained Pastors J. B's false Insinuations against our Asserting the Vsefulness and Truth of the Scriptures and the Scriptures under the Gospel to make the Man of God perfect yet the Quakers think they may be both laid aside as useless That according to me the Scriptures are not so much as a Subordinare Rule That the Quakers would have all others save themselves to look upon themselves as not concerned in the Scriptures that so they might be the sole Keepers of these Oracles and then he saith they shall quickly know what shall become of them And that the Quakers always suppose that what the Spirit within them saith cannot contradict the Scripture and therefore what they say contrary to the Scripture from the Spirit within must be supposed to be seeming and not real This he Repeats again according to his Custom in the next page If he mean the Spirit of God I hope he will not deny it and if he mean any other Spirit we deny it But he would be fastening that upon us here which may be justly said to them of their Exalting their Confession of Faith above the Scriptures as in the first Section upon his Preface I observed But he hath an Objection which he urgeth p. 67. and by which he thinks to overturn all asking If I believe the Testimony of the Scriptures to be True Yes I do believe them because the Testimony of the Spirit in my heart obligeth me so to do and therefore being perswaded they are True I make use of them though in respect to my self not in the first and primary place but in a secondary next to the Spirit yet as to him I may urge them every way because he accounts them so And as to their Testimony for the Spirit 's being the Principal Leader upon my using of which he founds his Objection albeit since he acknowledgeth it he has the less Reason to Carp at it I believe it from the Scripture-Testimony but not as the primary Ground of my Faith which I derive from the Spirit it self yet as a Ground and that a Very weighty One. As for his other Question Whether I be of the fame mind with other Quakers of whom Mr. Hicks Reporteth I answer That what is there Reported by Hicks is false and I here dare J. B. and his Author Hicks to prove it to have been said by any Quaker which till they can do by good and sufficient Proof they are both to be held as Lying Calumniators SECT V. Wherein his Fifth and Sixth Chapters Intituled by him Of Man's Natural State and Of Original Sin are Considered 1. AFter he has Repeated some of my words he Complains I speak darkly and having given his usual malitious Insinuations that I do it of Design and have some Mysteries under it He takes upon him to endeavour to guess at my Meaning and bestows many Pages to frame one Conjecture after another and then spends many words to Refute these Shadows and Men of Straw of his own making And yet at the end of all he Confesses He doubts whether he has got or hit my Meaning J. B. Confesses himself in the Dark with Trying his uncertain Conjectures And to be sure then he must be as Vncertain that he has Refuted it and therefore knoweth not but all his Reasonings against his own Conjectures are Impertinent For after he hath written one Conjecture and bestows much labour in Refuting it his own words are p. 91. n 5. If this be not his true meaning let us try another Conjecture which shews he knows not whether what he said before was to the purpose Thus he spendeth pag. 88 89 90 91 92 93 94 95 96 97 98. in which last Page he is very Angry that I should Condemn the Socinians and Pelagians but the Reason is manifest because he would so willingly have it believed that I am one with them And albeit I could not in Reason be Obliged to say any thing more to these Pages yet that none of these fictitious and false Conjectures may catch any unwary Reader I do freely Affirm that I believe Man fell and was degenerated both as to Soul and Body and I understand the first Adam or Earthly Man to Comprehend both But that there was something in Adam which was no part of his Soul and Body nor yet Constitutive of his being a Man in my Judgment which could not degenerate The Fall of Man and the Breath of lives Spiraculum Vitarum remaining in Adam and which was in Adam by the Fall Reduced to a Seed and could never have been Raised in him again to his Comfort but by a New Visitation of Life which from Christ by the Promise was Administred unto him and is to all Men in a Day for to say the affirming such a Seed remained in Adam when he fell doth Infer his Vnderstanding was not hurt and as he doth p. 94. is a Consequence I deny and remains for him to prove That to believe there was such a thing in Adam which the Scripture calleth Spiraculum vitarum the Breath of
Tribunal I desire daily to stand that he may more narrowly search me by his Light and both discover and destroy what he finds contrary to his Pure Nature and Holy Will whether mediately or immediately Revealed and before whose Tribunal thou and I will ere long more solemnly appear to give an Account of things we have done in the body Which that thou mayst do with Joy and not with Grief hereafter when thou commend'st thy Advice to the Readers of thy Epistles have so much Mercy upon thy own and the Souls of those thou writ'st to as to desire them to ponder their path and be establisbed and be sure they be come to the holy Faith and not to an Implicite believing the Tradition of men for by so doing indeed thou and as many as thou canst influence may come to fare well according to Prov. 4 26. Ponder thy path and be established and turn not to the right hand nor the left I am one Newtyle the 8th of the Fourth Month 1678. Who in my measure Travel for the Redemption of the Seed of God in all Souls and in thine LILLIAS SKEIN A Catalogue of some of the many downright Lies and Calumnies which he asserts in the Index before his Book to be the Assertions of the Quakers All these things he Asserts falsly of us 1. THat we arrogantly Stile our selves the Servants of God 2. That we glory of the Title Quakers 3. That we account our selves the only Teachers of Truth Equalizing our selves to the Apostles 4. That we say we are perfect without Sin 5. That we only tast see and smell the Inward Light 6. That we Assert our Experiences in matters that cannot be experienced 7. That we assert our selves to be Equal with God 8. That we say all is done without the Spirit that is not done in our Way 9. That we remain Covered when they Pray or Praise really to Mock 10. That we ascribe as much to our own Writings as to the Scriptures 11. That we speak basely of Learned Men. 12. That we Condemn the Study of Original Languages 13. That we speak most basely of the Scriptures 14. That we say they are no Rule to us 15. That we call them Imperfect 16. That we disswade from Reading and Studying them 17. That we say God only worketh a possibility of Salvation 18. That we say God ordaineth nothing from Eternity 19. That we deny Christ's second Coming 20. That we are not Clear concerning Jesus of Nazareth his being the Son of God 21. That we acknowledge no Christ but a Christ within us 22. That we make him nothing but a meer holy Man 23. That a Christ without us is but a Carnal Christ with us 24. That we are unclear touching the Sin of Adam and the Fall 25. That we make Original Sin to be a Substance 26. That we deny that Heathens have any thing of the Law written in their Hearts 27. That we say a Pagan can perform all inward Worship easily 28. That we confound Revelations with the gratious Operations of the Spirit 29. That we succeed to the Old Enthusiasts 30. That we turn the History of Christ's Death into Allegories 31. That we Wildly describe it 32. That we say there is no more Advantage to be had by the History of Christ's Death than by the History of other Saints 33. That we miserably mistake the Judgment of the Orthodox about Reprobation 34. That in exaggerating the matter of Reprobation we miserably belch out against God 35. That we deny Faith and Repentance to be the Gifts of God 36. That we vilify the Vertue and Efficacy of Christ's Satisfaction 37. That we deny all Imputation of Righteousness 38. That we say the Patriarchs had no Faith of the Messiah to come 39. That with us all Members of the Church are Officers 40. That we say all Worship must be done by inward Inspirations as to Time Place and Duration 41. That we make no Vse of the Scriptures in our Worship 42. That in our Worship we Vnchristian and Vnman our selves 43. That we deny Magistrates to be lawful that are not of our Way 44. That we are against giving of all Honour and Respect to Superiors or Equals 45. That we assert no Heaven nor Hell but what is within us I could have noted several others which are direct enough Lies set down in the Index besides not a few he has in the Book which are not in his Index and which the Reader will in this Vindication observe There are also several in the Index which are false and not owned by us in the Terms he writeth them of which I shall give the Reader a few Examples that he may judge thereby of his Fallacy in most of the rest As where he saith 1. That we say The Knowledge of the Fall is not necessary Now this is false for we hold it necessary for all to be sensible of their Loss and Want only we say a distinct Knowledge of the History of Adam's Fall is not of Absolute Necessity to such as God never afforded the means of knowing it 2. That we deny bodily Death to be a Punishment for Sin This is also false only we say that it is not a Punishment for Sin unto all but rather a Pleasure and Satisfaction according to the Apostle's Words To me to die is gain 3. That with us the Preaching of the Gospel is not Necessary This is a meer Fallacy for we say the Preaching of the Gospel is absolutely Necessary only we do not think the External Knowledge of Christ to be only the Preaching of the Gospel and that the Preaching of the Gospel has been or may be where this is wanting If I should go through the rest of the Index thus I should find very few particulars in which there is not some such Perversion or Fallacy so that very few are set down as they are truly owned by us Some indeed are such as 1. That we deny Men to be Christians by Birth for we believe That Men by nature are born Children of Wrath and yet this may have Exceptions as in the case of Jeremiah and John the Baptist who are said to be sanctified from their Mothers Womb. 2. That we would have Ministers learning Trades whereby to live We truly think it were no Disparagement for Ministers to work with their Hands as the honest Apostle Paul did who commended the same to the Elders of Ephesus Act. 20.34 And yet we think a Man may be a good Minister though he have not a Trade and Work none but yet never the Worse if he have one 3. That in Worship we think Men should be silent in the first place Yes for Silence goes before all solemn Actions of Speaking 4. That we think to Command Men to pray without the Spirit is to Command Men to see without Eyes Yes because we know not what to pray for as we ought without it Rom. 8.26 and no Man should be Commanded to Pray as
their Worship can easily be stopped 455. the Practice of the Remonstrants and Contra-Remonstrants of Holland doth shew how void they are of Christian Love and Charity 691 Reprobation see also Redemption What absolute Reprobation is described 319. its Doctrine is horrible impious and Blasphemous 319.323 325. it is also so called by Lucas Osiander 328. it is a new Doctrine Augustin laid the first foundation thereof which Dominicus Calvin and the Synod of Doâ—t maintained 320.328.329 also Luther whom not-withstanding the Lutherans afterwards deserted 328 329. It is injurious to God and makes him the Author of sin proved by the Sayings of Calvin Beza Zanchius Paraeus Martin Zuinglius and Piscator 320 321. It makes the Preaching of the Gospel a meer Mock and Illusion 322. It makes the coming of Christ and his propitiatory Sacrifice to have been a Testimony of God's Wrath 322 323. It is injurious to Mankind and makes his Condition worse than the Condition of Devils Beasts Jews under Pharaoh and the same which the Poets applyed to Tantalus 323 324. Who espouse the precise Decree of Reprobation declare themselves Strangers to the Universal Love of God 694 695. the precise Decree of Reprobation is inconsistent with the Universal Love of God 694. the Presbyterian Doctrine of Reprobation makes God the Author of Sin 777. the same Doctrine makes the Gospel a meer mock 778. it is injurious to Christ's propitiatory Sacrifice ibid. it puts Devils in a better condition than Men 779 Resurrection 159 160 172. Revelation God always manifested himself by the Revelations of the Spirit 268 275 376 293. they are made several ways 268. they have been always the formal object of faith and so remain 269 276 284 and that not only Subjectively but also Objectively 284 287. they are simply necessary unto true faith 269 288 294. they are not uncertain 294 296. yea it is horrible Sacriledge to accuse them of uncertainty 283. The Examples of the Anabaptists of Munster do not a whit weaken this Doctrine 288 291 292 294. they can never contradict the Holy Scripture nor sound Reason 269 292 305 306. they are evident and clear of them selves nor need they anothers Testimony 269.293.294 they are the only sure certain and unmoveable foundation of all Christian faith 294 295. Carnal Christians Judge them nothing necessary yea they are hissed out by the most part of Men 269. of old none were esteemed Christians save those that had the Spirit of Christ but now a days he is termed an Heretick who affirms that he is led by it 269 270. The Testimony of some concerning the necessity of these Revelations 270 272 283 284. by whose and what desires they have been brought out of use 330. Divine Revelations the priviledge of all true Christians 607. the inward efficiency of the Spirit is that objective Revelation pleaded for 632. no true Revelation can contradict the Scripture 743. how and after what manner these Revelations were the object of the Saints faith of old 744. of the necessity of immediate Revelation to the building up of true faith 623 632. the distinction of subjective and objective Revelation unnatural 658. it is in the Power of God to Reveal himself when how and so long as he pleaseth 750. what Revelations are contrary to the Scriptures are to be rejected 752. Heer Paets his Argument against immediate Revelations discussed 894. Revelations seem to carnal Christians nothing necessary yea some are apt to flout at them as Ridiculous 269. immediate Revelations and Teaching of the Spirit asserted 28. Revenge see War 555 556 Rogers W. Rogers his Letter shewing his Satisfaction with R. B's Sense and meaning in his Book of Government 247 Rule of Faith and Manners see Scripture Concerning the Rule and Guide of Christians 116 161. whatever Difficulties happen in saying the Spirit is the Christian's Rule whereby to be ordered in Life and Conversation the same will occur in saying The Scripture is the Rule 591 592 Rustick The poor Rustick's Answer given to the proud Prelate 414. he brought a Philosopher to the Christian Faith 423 424. S. Sabbath 443. the outward Sabbath abolished together with the New-moons and other Feasts of the Jews 38. Sabbath or Rest is not an outward Day 38 40 Sacraments of their Number Nature c. how much Contention there hath been and that the Word Sacrament is not found in Scripture but borrowed from the Heathens 476 492. its Definition will agree to many other things 475. whether they confer Grace 513. the most Wicked may both minister and partake of these outward Elementary things called Sacraments as the most holy and sincere 704 855 864 Salvation Without the Church there is no Salvation 404. Salvation not only supposed but concluded possible to all men 700. the Lutherans Calvinists and Arminians hold that there can be no Salvation without the explicit Knowledge of Christ and Benefit of the Scriptures 692. those that hold this Opinion cannot justly pretend to Universal Love 693. Salvation chiefly depends upon the Inward Work of Grace 802. the want of outward Preaching doth not destroy the possibility of Salvation 80 Salutations 531 874. see Titles Samaria The Woman of Samaria 501 Sanctification see Justification Saxony The Elector of Saxony of the Scandal he gave to the Reformation by being present at the Mass 471 Schism 188 222.188 Sceptick 423 471. School Without the School of Christ nothing is learned but meer Talk and Shadow of Knowledg 270 272. Whether publick Schools be necessary 423 Schools and Universities 885. Sciences 834 838 Scriptures of Truth whence they proceeded and what they contain 295. they are a Declaration of the Fountain and not the Fountain it self 296. they are not to be esteemed the adequate Primary Rule of Faith Manners but a Secondary Subordinate to the Spirit and why 296 309 416. their certainty is only known by the Spirit 296 297 405. they testify that the Spirit is given to the Saints for a Guide 296 303 304 306 308. their Authority depends not upon the Church or Council nor upon their intrinsick Vertue but upon the Spirit nor is it subjected to the corrupt Reason of Men but to the Spirit 296 304. the Testimonies of Calvin the French Churches the Synod of Dort and the Divines of Great Britain at Westminster concerning this thing 296 297. the Contentions of those that seek the certainty of the Scriptures from something else than the Spirit 296 297. divers Opinions of the Fathers so called concerning some Books 296 298. concerning the taking away and the corruption of some places the Translation Transcription and various Lections of the Hebrew Character and of the Greek Books The Interpretation of the Septuagint concerning the Hebrew Books and of admitting or rejecting some Books 302 304. of their difficulty in their Explanation 305. Augustin's Judgment concerning the Authors of the Canonick Books and concerning the Transcription and Interpretation 303. the use of them is very profitable and comfortable
other Professors of Religion It was a Scripture-Essay in the Heat of divers Controversies then on foot and as of very good Use so it has past Three Impressions before this That at which the Author Aimed was giving the Clear and Native Sense and Authority of the Holy Ghost in Scripture upon every Point of Faith and Practice especially those that were Controverted suggesting the Points successively in Questions from Head to Head and giving Answer by proper Scriptures without any Consequences leaving it to every Reader to judge how far the Question and Answer Agreed and what Sense the Holy Ghost exprest as to the Point stated in the Question Be it for Exampe of Faith Works Grace Revelation Justification Sanctification c. And indeed it were greatly to be Desired that where Men cannot Agree in their Comment who yet Agree in the Text they would strive to Improve Piety and Charity under Generalities where they do and can Meet and would study to be quiet and follow Peace with all Men and Holiness Rom. 12.10 18. Col. 3.14 15. without which no Man shall see the Lord. It was a great Vnhappiness to Men as well as an Injury to Religion it self that it has been branched and broken into so many Parts and Points and more that some Men have so boldly and critically Super-fined upon them but worst of all that Governments have troubled themselves to give them Authority and make them the Currant Creeds of their Countries and to deny and put down as Base and Adulterate all Principles or Doctrines of a Differing Sense though they have an Intrinsick Worth and the Exemplary Vertue of their Professors to Recommend them But I must Remember I am writing a Preface and not a Book And yet before I leave this I must say that I very much value the Simplicity of this Catechism and the Design of the Writer in it and wish That those who seek a Satisfaction by Reading of Points in Religion would seriously Read it For the Collection that is made out of the Srciptures to every Head suggested by way of Question carry that Clarity Vnity and Authority with them that I would think should Satisfy the Serious and Silence the Curious Inquirer The Sixth Book of the Ensuing Volume came out in the Year 1674. It is called The Anarchy of the Ranters and other Libertines the Hierarchy of the Romanists and other pretended Churches equally Refused and Refuted in a Twofold Apology for the Church and People of God called Quakers c. The Purpose of this Book was as the rest of the Title shews to Justify his Friends from Disorder against the Charge of one Sort of People and Imposition and Tyranny over Conscience against the Mistakes and Insinuations of another Sort of People Shewing farther That as the Ancient Gospel is in this Age Restored in its Purity by their Testimony so the Apostolical Order of the Church of Christ is the Practice and Ornament of their Christian Society and settled upon its only Right Foundation viz. the Love and Vnity of the Spirit of Wisdom This Discourse touching the tender Place both of those that Exercise a Coercive Authority over Conscience on the one hand and of those that to Avoid the Extream run into an Absolute Personal Independency in point of Order and Government on the other hand both Sorts were not a little Disgusted but the latter more especially that thought themselves Chiefly concerned in the Author's Intentions and Labour And indeed the Rise and Ground of the Discourse was the Dissatisfaction of some that professed to be of the same Society about the Methods of Proceeding as a Christian Community for the Honour of our Holy Profession Some Mistook him others too designedly Inveighed against him The Animosity rise so high in some few Leading Persons of that Dissent as to question his Sincerity to the Profession he made of Religion in general whispering him to be Popishly Affected if not a Papist and perhaps a Graduated one too And why First because he was Bred in France at School under an Vncle that was a Papist if not a Priest Secondly because he Maintained Church-Authority at as high a Rate at least upon the same Principles But for the First his Father who was always a Zealous Protestant coming heartily to Embrace the Communion of the Despised Quakers and shewing himself an Exemplary Member of their Society Commanded his Son over being yet a Child and only sent thither for the Advantage of a Relation and of Learning French and Latine together and that upon the pressing Importunity of his Fathers own Brother that was President of the Scotch Colledge where the Learning Common at our Schools as well as at Vniversities is daily taught To the Second Reason It flows from Weakness or something worse For first If he defends the Necessity and Service of Order by any Arguments the Church of Rome has used to support her power it cannot conclude him of the same Principle or Spirit unless it were to Carry it to the same End and Extremity which is denied Next Church-Government must no more be denied because the Church of Rome pleads for it then any other Truth that she Asserts There are Principles held by Jews and Turks in Common with Christians must Christians therefore Renounce these Common Truths or be branded with Judaism or Turcism Nor is the Abuse of a Principle or Practice by any Society a Reason why another Communion should be Abused for retaining or Vsing it The Power we Claim and Use differs both in its Nature and Object from the Power used by the Roman and other Churches too In Nature for ours is not Coercive and Penal upon the Persons or Estates of such as Dissent and that not because we want Power but because we believe it to be Evil to do so But Theirs is Coercive and Penal either by themselves or their Proxy the Civil Magistrate who is a Member of their Church In Object they differ because their Authority regards Matters of Faith and Worship but that we use only Order and the Government of Society And here I must beseech those few that are under any Dissatisfaction into whose Hands this may come to stop a while and ponder with the Spirit of Meekness and Wisdom upon this Distinction where I conceive the Stress Lies and the Matter in Controversy may receive a Satisfactory Issue The Protestants accuse the Church of Rome with the Addition of Articles of Faith and Institutions in Worship that are Forreign to the Scripture and the First Centuries or more Primitive Ages of the Church and Charge their Dissent from her Communion upon that Head The Protestant Dissenters Impeach Protestant National Churches in some Sense about Articles of Faith but plainly and strenuously with the Innovation and Imposition of diverse Institutions and Ceremonies in Worship that are not found in Scripture which is the best and truest Tradition of the Belief and Practice of those purer Times in which they
already Whereof thou art altogether silent and wouldst insinuate that what thou hast here writ was never answered by any Quaker yea is unanswerable Thirdly In the beginning of thy Epistle thou alledgest That thou hast Examined divers Opinions of the People called Quakers and after trial found them to be naught whereas thou hast not so much as mentioned far less answered the Arguments used by them and in the manner of signifying their Principles thou givest not their own words but couchest them in such words of thy own framing as may bear the most dis-advantagious construction hence thou sayst That they deny Original Sin That they overturn the Doctrine of the Saints perseverance That they call the Ordinances of Christ the Inventions of Men all which things as so conceived are false Fourthly There hath appeared in thee an Airy Spirit full of vanity and self-conceit a thing which thou seemest much to cry out against in others and wilt not see it in thy self hence in thy Epistle thou boastest that thou hast so succinctly confuted their Errors highly commending the manner of thy writing as that which for ought thou knowest was never done by any who never handled these things with greater plainness and condescendingness to the meanest Capacity and in so narrow a compass as thy own words bear The signifying that it was the Judgment of some that the publishing of thy Papers might tend to Edification the crying up of thy Zeal for the Ordinances and many other Passages too tedious to relate do very much evidence an itching desire in thee to be commended and applauded in thy Enterprise Fifthly In the writing and framing of thy Discourse thou hast introduced thy self most childishly and ridiculously and takest frequent occasion to play upon thy own words and snatch at them as if thou hadst got some great Advantage not unlike Dogs that bark at their own shadow or those Creatures that run and are mad when they see themselves in a Looking-Glass supposing it to be some other when indeed it is but their own Image That this is thy way appears in many Pages in thy Book as they are hereafter examined Now more particularly So soon as thou enterest upon the Matter of Debate Page 2. thou beginnest with great Dis-ingenuity an Evidence of what may be expected or will be found throughout the rest For notwithstanding the words of the Quaker are of thy own framing and that they lye patent before thee yet thou hast not had so much honesty in thy Answer as to subsume them aright The Quaker says I use not flattering Titles and give thee not Heathenish Salutations and Bowings lest I should sin and be found an Idolater In answer to which thou beginnest with a false Subsumption saying Thou wonderest that he should call Salutations and Bowings Heathenish and Idolatrous Indeed it is no strange thing that thou and others mis-represent us and bely us in repeating our words at a distance when in this manner of writing thou canst not truly repeat those words which thou placest for ours when they be just written before thee Is it not one thing to say That Salutations that are heathenish or heathenish Salutations cannot be used without Sin and Idolatry and another thing to say That Salutations and Bowings are heathenish and idolatrous Who is so blind as not to see here a vast difference As to the first who dares deny it to be a Truth that will offer to call himself a Christian to wit that Salutations and Bowings that are heathenish cannot be used without Idolatry and Sin But as to the other that Salutations and Bowings are heathenish and idolatrous being taken in general was never said nor judged by the Quakers and therefore to charge them with it is utterly false and a lie for such Salutations as Christ commands and the Apostles practised the Quakers dearly own and frequently use and find in them great refreshment because there through the life flows and is communicated from one vessel to another but such Salutations thou art ignorant of and of the life that is there-through communicated which bears Testimony against all that is heathenish and idolatrous and leads out of it year 1670 and therefore in thy dark mind wouldst from thence plead for the customary Salutations of the heathen as appears by the Proofs thou bringest wherein thy folly is very much manifested Christ sayst thou commanded his Disciples when they entred into a House to salute it he did so And what more And if the House be worthy their Peace shall be upon it to wit the Peace through the Salutation intimated or offered because they brought to that House the tender of the Gospel and glad Tydings which was a good Salutation But what wouldst thou infer from that That we ought to do off our Hats one to another a thing which they never did by whose Example thou wouldst press us to do it and it is known that it is a thing unusual in that part of the World to this day That other Proof alledged from Paul saluting the Churches makes as little if not far less to the purpose Paul in his Epistles who was at a great distance wisheth Grace and Peace to the Churches from God the Father and the Lord Jesus Christ Ergò We ought to take off our Hats Can there be any thing more ridiculous Is this the great Esteem ye put upon the Scriptures to take the Salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit which was the very blessing of Paul to the Churches or rather of the Spirit through him for to prove your doing off Hats one of the corrupt customs of this World Is not this to make a mock of the Scriptures and a stretching them to plead for that against which is the natural tendence of their Testimony Next thou givest us Abraham's practice but every practice of Abraham is not a Rule to us nor to you either the like may be said of that of Moses Though Moses did Obeisance to his Father-in-law that makes nothing against us far less his kissing of him and asking him of his Welfare both which things the Quakers deny not Thou acknowledgst that Religious Worship given to the Creature is Idolatry What is Religious Worship but that which is given to God And is not the bowing of the Body and uncovering of the Head the signification of your Worship to God And if ye give the same to the Creature also where is the difference for in the external signification it is not distinguished unless it be said to be the Intention which if it be we shall have the Papists pleading the same for their Adoration of Images and the Relicts of the Saints And truly your being found in these things gives them advantage in that matter That Courtesy and Christianity are not repugnant we deny not and therefore for Christians to be Courteous one to another is very fit which indeed that the Apostle commands
know that then your Juglings about them would be made manifest But indeed we are far from desiring People to heed your false Glosses and Commentaries upon them whereby ye darken them rather than interpret them Thirdly thou sayst When you want an inward Command to a Duty I trow the outward Command of the Scripture is not regarded Answ. Here thou writest as one unacquainted with the Law and New Covenant writ in the heart the inward Command is never wanting in the due season to any Duty as it is waited for and the outward Testimony or Signification of the Command we regard in its place Is it not a regarding the outward to mind the inward Vnction and Spirit to which it directs which inward teacheth all things and leadeth into all Truth 1 John 2.27 1 Cor. 14.15 John 16.13 yea do not such more regard the outward than they who under a pretence of an outward Command do run about these things in their own natural Will and Spirit neglecting to wait upon the Lord for the leading and help of his Spirit Thy comparing us to Servants who will not be moved to work by their Master's Letter c. is vain and ridiculous nor doth it reach us for our Master's Letter is writ in our Hearts and there we are to find it Neither is our Master separated from us as those Masters are who use to write Letters to Servants to set them on work while they are absent and cannot help them by their presence for our Master is always with us and he requires us to do all our works by his immediate Counsel Direction and Assistance as present with us and in us And that Nature we witness brought forth in us which does not shift his Will but delight in it to do it and know it whether told us by a lively Voice or by any other inward signification of his Spirit Fourthly And because thou art ignorant of that great Duty of waiting upon the Lord in silence out of all thy own Thoughts and Words and art trampling it under foot thou lookest upon it as mis-spent time or a meer looking upon the ground whereas if ever thou comest to know the Scriptures aright or to confer aright concerning them so as to profit thou must first come to that silence thou now so much despisest So that these things very well consist though the World may judge otherways whom thou wilt have to be Judges in the Case but in the Judgment of those who are redeemed out of the World we shall be found to put the Scriptures in their true place Thou canst not but smile thou sayst that a man of understanding should grant the Scriptures to be a declaration of God's Mind and yet deny them to be God's Word for what is a Word but a declaration of ones Mind Answ. Here thy lightness appears which darkens thy Understanding If thou must needs smile do it at thy impertinent Reason For though a man's Word be the declaration of his Mind yet every declaration of his Mind is not his Word for Signs may be a declaration of a man's Mind without his Word and People usually distinguish betwixt a man's Word and his Writ And so though the Scripture be a declaration of God's Mind yet it is not his Word properly nor can those Properties which are declared of the Word belong to the Scriptures as hath oft been demonstrated but to that inward and living Word as it doth declare it self whether in the Heart or in the Mouth The Word of God is like unto himself Spiritual yea Spirit and Life and therefore cannot be heard or read with the Natural External Senses as the Scriptures can nor does the Scriptures cited by thee as Hosea 1.1 Joel 1.1 Isaiah 38.4 Jeremiah 14.1 prove thy intent For that Word which came unto the Prophetâ—s was that from which the Scriptures were given forth which Word you confess was immediate from God but you say It is ceased to come now And did not all the Prophets prophesy from Christ the Word Thou mightest as well reason thus That when it is said the Spirit of the Lord came upon such a one or to such a one that therefore the Scripture is the Spirit and so deny all Spirit but that which is the Scripture as some do in other Sects calling the Writings of the Apostles and Evangelists the Spirit and denying the necessity of any other thing which is abominable deceit and wresting of Scripture And that the Prophets declaring their Message said Thus saith the Lord proves that what God spake in them and through them as the living Word declared it self was the Word of God but not the Letter or Writing And whereas thou sayst It is all one to say the Scripture saith and God saith Answ. By way of Inference and Collection it may be said they are one because of their Agreement yet the living Word and Speech of God is not the Scripture more than the Sun-beam is the shadow though the one agrees with the other Every one that reads or hears the Scriptures read hears not God immediately now that which God speaks to any or in any immediately that is only his Word properly unto them As they who only read my Letter cannot be said properly to hear me by Word of Mouth Christ said to the Jews Ye have not heard his Voice though they heard the Scriptures and though the Apostle useth some Scriptures out of the Old Testament it proves not he had not the Word of the Lord speaking then immediately in him and to him That Scripture thou biddest remark 1 Thess. 2.13 proves not thy intent neither for the Word which they heard of the Apostles was that living Word declaring it self through the Apostles which was answered by the same in them who heard they heard Christ of in and through the Apostles does it therefore follow that Christ is the Scripture And lastly Mark 7.13 serves thy purpose no more than the rest for the Pharisees in striking at the fifth Commandment did consequently strike at the living inward Word which gave it forth as those who struck at any of the Apostles struck at Christ yet none of the Apostles was Christ as neither is the Scripture as it is outwardly writ to speak properly the Word of God And truly the reason why we may not call the Scriptures the Word of God to speak properly is that People may be directed to that inward living Word for by their being so much called the Word of God they have been put in Christ's stead and have been set up as an Idol instead of that from whence they came so that to avoid this hazard we have put them in their due place Page 14. To prove that it is the Mind and Will of God that the Scriptures should be the Rule thou citest Isa. 8.20 To the Law and to the Testimony c. But it rests to be proved that the Law and Testimony was not the inward Law and
that that Word according to which they were to speak was not the inward Word which is said to be in the Heart It is observable that to prove this thou bringest John 7.49 where the Pharisees say Have any of the Rulers or Pharisees believed in him but this People that know not the Law are accursed This place sutes the matter very well but makes much against thee For the Pharisees here were crying up the outward Law and the Knowledge of it averring that the ignorance of it caused the mean People to believe in Christ. So do ye now ye pretend to cry up the Law and say The ignorance of it occasions so many to leave you And as they then were setting the Law above Christ and covering themselves with a Zeal for it persecuting him and reviling his Followers as Ignorants So ye now whilst ye are boasting of your great Knowledge in the Law and in the Scripture and your high esteem of them ye are despising crucifying the same Christ in his Spiritual Appearance and upbraiding his Followers now as they did then as Ignorants and Contemners of the Law And as to Luke 10.26 How readest thou This was spoke to one that was a Lawyer or Interpreter of the Law and relied upon it so Christ spoke this to check him and beside the dispensation of the Law which this Lawyer was under was different from that of the Gospel in this matter as may appear Hebr. 8.10 Again as for Christ and his Apostles using the Scriptures for convincing of their Opposers so do we and yet this proves not that either he or we judge them to be the Rule whereby to try all Things and Spirits yea even the Spirit of God himself Page 15. Thou seemest to lay much stress upon this That it were impossible for us to prove to a Jew or a Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture But I Answer thee to that easily by what way wilt thou perswade a Turk to believe the Scriptures or their Testimony but by the inward Testimony of the Spirit Calvin Calvin lib. 1. cap. 7. Sect. 4. of his Inst. after he has said all that can be said of outward ways at last concludes The only certain way to know it indeed is by the Testimony of the Spirit And as to the course that Paul took with the obstinate Jews it was very commendable because they said they believed the Scriptures and seemed to esteem them much though they opposed the Truth witnessed to in the Scriptures So that it is evident that some great pretenders to the Scriptures can make a Cloak of them to deny Christ himself as ye do at this day And though Paul took that course with the Jews yet we see he took no such course with the Athenians to whom he cited no Scripture nor endeavoured to perswade them by it but told them they were the Off-spring of God and wished them to feel after him who was not afar off from every one of them Thirdly sayst thou The Saints had recourse to the Scriptures in the examination of Doctrines So have we too as before has been declared but that will not prove the Scripture is the Rule Page 16. Fourthly thou sayst We are commanded to search the Scriptures John 5.39 Answ. The words may be translated You search the Scriptures as Pasor translateth them but we do acknowledge the Scriptures are to be searched but are not to be rested in which was the Jews fault who would not come to Christ to get life thinking to have eternal life in the Scriptures which Christ checks them for And that the Scriptures are profitable for Doctrine Scriptures profitable to whom Correction Instruction we own and are commended for their Dignity and Authority but they are thus profitable only to such as come to the Spirit to guide and direct them how to make use of them else they may prove an occasion of stumbling as they did to the Pharisees Hence it is said That the Man of God may be perfect mark the Man of God not every Man now no Man can be truly called the Man of God but he that is led by the Spirit of God Next thou wouldst undertake to prove That it is not the Mind of God that the Spirit within men should be the Rule In which thou fallest very short as appears by saying That Christ made use of the Scripture to prove himself c. and not the light within And did these Jews receive him who had the Scriptures Did they not reject him And why because they hearkned not unto the inward Voice and Testimony of the Father concerning him and this was the Testimony which he said was greater than that of John though John was the greatest of the Prophets and those who believe had the witness in themselves 1 John 5.10 but to the unbelieving Jews he said Ye have neither heard his voice nor seen his shape Secondly Thou sayst There is an express command to try the Spirits 1 John 4.1 Answ. But is there any word there of trying them by the Scripture Trying Spirits is by the Spirit of God Cannot the Spirits be tried by the Spirit of God or is there any better way to try them How tried Peter the spirit of Ananias and Saphirah And is not the Trial and discerning of Spirits the priviledge of the Saints now And how is it a peculiar priviledge to Saints unless it be done by the Spirit of God For the Scriptures any can make use of the Apostle John writing to the Saints concerning Seducers points them to the Anointing which remained in them and did teach them all things and by this they did know all things and consequently Spirits 1 John 2.20 26. Thirdly thou sayst Vndoubtedly there are strong delusions c. Answ. There are so indeed But was there any more strongly deluded then the Pharisees Yet how much did they lay claim to the Scriptures How came they then to be deluded who was so skill'd in the Scriptures according to the letter of them and the poor People who were not so skill'd so rightly to hit the matter And as to thy Question What way shall the delusion be tried if you neglect the Word of God and look only within Answ. As for the Word of God nor yet the Scriptures-Testimony we neglect not but what way thinkest thou shall the Delusion be tried if you neglect the Spirit within and look only upon the letter and words without you If the Delusion be strong in the heart will it not twine and wrest the Scriptures without to cause the Scriptures to seem for it And suppose a man be deluded with a Spirit of Delusion what can help him but God whose Spirit searcheth all the deepest things of Satan and can and doth discover them to those who love to be undeceived and are faithful to God in what they certainly know And though the same deluding Spirit who deceived
self-fained Righteousness which has no better Root to bring them forth then Man 's own Will and Spirit and by such Works we deny to be justified yea we deny all such Works and the justification by them and desire to stand in a continual denial unto them and forbearance from them But again there are such Works which are so ours that they are Christ's also who works them in us and by us and are ours by his Free Grace and by such Works we affirm men are justified Page 23. Thou pleadest That men cannot be justified by any Works of Christ's working in them because they are Imperfect And for their Imperfection thou instancest 1. Faith because it is said O ye of little Faith why doubt ye Answ. True Faith By this thou may'st as well exclude Faith from Justification every way as Works if it were granted that their Faith was Imperfect but that Scripture nor no other speaks not of imperfect Faith but of little Faith Now little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the Faith was not the doubting nor was it made impure by it for the least measure of true Faith can never be defiled otherwise it could not purify the heart it is like the fire which cannot be defiled with the impurities of those things it works upon And as for the Disciples at that time as they were in part justified or approved by the Lord in relation to their Faith so were they reproved and not justified of him in relation unto or because of their doubting But this Scripture nor none other proves not that Faith was or is always accompanied with doubting Abraham believed God's promise without doubting and was strong in the Faith giving glory to God and it was imputed unto him for Righteousness Rom. 4.20 21 22. And said James His Faith was perfected by Works Chap. 2.22 For that which is perfect in a less measure can be further perfected in a greater Secondly Thou pleadest that Knowledge is Imperfect because the Apostle saith We know but in part 1 Cor. 13.9 But the Apostle does not say our Knowledge is imperfect or impure We may know a thing in part and yet that which we know of it we may know perfectly Thirdly Thou pleadest for the Imperfection and Vncleanness of the Saints Obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. verse 10. There is none righteous no not one And there is an heavenly renewed state wherein a Man is born of God and sinneth not John 3. verse 9. And said the Apostle Let no Man deceive you he that doth Righteousness is righteous which imports that there are righteous Men who do good And said the Lord to the Servants that used their Talents Well done good and faithful Servant Matth. 25. vers 21 23. And that other Scripture thou citest Isai 64.6 serves nothing thy turn Self-righteousness as filthy Rags For the Prophet saith not All our Righteousness which is of thy working in us who are Saints is as filthy rags but All our Righteousness which we even the best of the Saints can perform of and from themselves are as filthy rags man's best Works his best Righteousness which is of and from himself is filthiness and unrighteousness before God and he is to cease from all his own Works Hebr. 4. vers 10. And it is plain that when the Prophet in that place saith We are all as unclean and there is none that calleth upon thy Name He does understand the multitude of the Jews who generally were a carnal People and relied upon their outward Observations and did not Worship God in Spirit and in Truth but did not understand it of all and every one among them For he himself did call upon his Name And that the Saints were washed and cleansed see 1 Cor. 6.11 But ye are washed are sanctified are justified in the Name of the Lord Jesus and by the Spirit of our God And John 15.3 Now ye are clean through the Word which I have spoken to you And Ezekiel 37.33 At which time I shall cleanse you from all your Iniquities I shall also cause the Cities to be inhabited Which imports a time upon Earth wherein they should be made clean from all their Iniquities And how art not thou and you ashamed to affirm That the best Works of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say That a meek and quiet Spirit is an Ornament which is of a great price even in the sight of God How then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be thrown away upon all Accounts and if that Holiness and Righteousness and Meekness which is of Christ his working in men be as filthy rags then according to your Doctrine men should throw them away as being not only unprofitable to Justification but to any other use Yea a filthy and menstruous Rag men do hide from the sight of another and do never wear it as an Ornament whereas the Saints put on the meek and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Page 24. Thou pleadest That the Good Works of Christ in the Saints are defiled and imperfect because the Saints who are subservient and instrumental in them are unclean and who can bring a clean thing out of an unclean Job 14.4 Answ. It is granted that the Saints are subordinate Co-workers with Christ but yet it follows not that his Works in them and by them are defiled And though it is said Who can bring a clean thing out of an unclean This hinders not but that the Lord can and doth make Clean those The Lord makes clean the unclean who have been unclean and so out of them who are made clean bring forth clean things And though every one in whom the work of Sanctification is begun be not wholly cleansed but that there may be an unclean part in them for a time yet there is also a clean part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this clean part and it is the clean part in them which he maketh use of as his Instrument And as for the unclean part it is not to work with Christ but to be chained down and fettered and bound up from working to the end it may be wrought upon that it may be cleansed and thus by degrees the clean part encreaseth and the unclean is diminished till all the uncleanness be wrought out And where the unclean part is let loose to work the
ye put upon them And whereas some object It is not said of them but of such I answer but that such includeth them and all others who are like them in harmlessness otherwise if they had been excluded he would not have given it as a Reason why he bid suffer them to come unto him But besides the 18 th Chapt. verse 20. of Ezekiel is a plain proof The soul that sinneth shall die the Son shall not bear the Father's iniquity unless that the Son be found acting the same iniquity and continuing in it for then he visits the iniquities of the Fathers upon the Children Now thou hast produced no Scripture to prove That any Infants do perish and indeed there is nothing in Scripture for it but against it Secondly thou say'st It would follow that Infants dying in their infancy stood not in need of Christ as a Saviour for he is a Saviour to save his People from their sins Infants saved from sin Answ. He is a Saviour not only to save from sins but also from the Consequences of sin and not only from the fruits and branches of it but from the seed and they are saved from sin who are not suffered to fall into it And so these Infants whom the Lord takes away in their infancy that they might not sin are saved from it It is salvation to be kept from falling into a pit as truly as to be taken out of it after the falling in And as for that Scripture it maketh against you Matth. 1.12 For it speaketh of a salvation from sin whereas you dream of a salvation in your sins Nor doth Rom. 7.24 speak of Infants so thy citing it here is impertinent And though there be a time wherein there is a crying out for deliverance from the body of sin and death yet there is also a time of deliverance from it even before the laying down of the outward body as is plain from Rom. 6.6 7. Knowing this that the old man is crucified and he that is dead is freed from sin Yet we acknowledge there is great occasion to be Low and to be in great fear and care lest Sin which is once crucified revive again Page 48. Thou chargest us As holding a falling away from Regeneration and as agreeing therein with Arminians But if the Arminians hold a falling away from Regeneration we hold no such matter For those who fall away never attained unto the Regeneration and so were never the Children of God but only were in the way to it by having attained to some beginnings of Faith The falling away from Faith is of themselves from which some may and have fallen away For that it is expresly said by Christ some believe and afterwards fall away and some depart from the faith and make shipwrack of it and some who have tasted the good Word of God and the Powers of the World to come Fall away These and many such Instances are in Scripture nor do the Scriptures cited by thee prove the contrary as Philip. 1.6 which is to be understood no otherwise then as the Condition is performed upon their part As Hebr. 3.14 We are made partakers of Christ if we hold fast the Principle of our Establishment or whereby we are established firm unto the end and so these who hold fast this Principle witness the Work which God hath begun in them to be carried on until the day of Christ even till he be compleatly formed in them and they in him It may be supposed that Paul was as confident that God would perfect the Work begun in himself and yet he supposeth it might be otherwise where he saith Lest preaching the Gospel to others I my self become a Cast-away And though some fall away the dishonour of the foolish Builder cannot be cast upon God but upon them who fall away for it standeth very well with the Wisdom and Power of God to suffer them to fall away who knowingly and wilfully depart from the Lord and will not concur with him in the work as subordinate Instruments but resist him though he invite and call yea draw them The next thou citest is 1 Pet. 15. Answ. Such as are so kept by the Power of God it is through Faith but as they abide not in that power through Faith but wander from it they fall and cannot but fall away And as for Jerem. 32.40 cited by thee it should be translated thus I will put my fear into their hearts that they may not depart from me so Junius and Tremellius's Version or not to depart from me as the Septuagint hath it Now to say That they may not depart is one thing and to say They cannot depart is another Yet where the fear of God comes so to be raised and established in the heart over all we believe such cannot depart but every one is not attained to that state where yet the fear of God may have some place And as touching these other Scriptures John 10.27 28 29. and John 13.1 and 1 John 2.19 they speak of those who are come to a thorough-Regeneration who we do believe can never fall away as being begot in the perfect Nature of the Elect Sheep and Children Nor doth it follow from this that one may be a Child of God to day and a Child of the Devil to morrow for these who are once properly the Children of God through a true and thorough-Regeneration can never become the Children of the Devil nor be cast out of God's special love that he beareth to his own Children For to end this matter thou say'st It is safer to question the Truth of the Graces of those that fall away than the Doctrine of the Perseverance of the Saints But dost thou look upon the Quakers as having fallen away if thou dost how comes it that thou bespeakest them in thy Epistle as those who have had real Grace saying to them Did ye attain to that knowledge of and acquaintance with God which ye have in the use of Ordinances And again Ye did run well who did hinder you And again Why should they asperse these Ordinances which have been the means of their Conversion Or are these words only a Joab's kiss by which thou would'st kiss the Quakers while in the mean time thou hast a Sword hid under thy Cloak to strike them through under the fifth Rib But the Quakers are aware of thee and having on the Armour of God are out of thy reach In the last place Page 50. thou undertakest to prove That our Errors as thou callest them tend to Irreligiousness and Atheism because they tend to take away the Worship due to God But it hath been heretofore proved that we deny not true Worship but only your Idolatrous superstitious Worships which cannot truly be called the Worship of God Our way thou say'st tends to Irreligiousness because frequently we go to Meat Prayer before Meat and come from it without seeking a Blessing or returning Thanks
Sacred The first he saith may be given to men but the second to God only alledging this distinction to be founded on Scripture Luke 14.10 Then shalt thou have worship in the presence of them Luke 14.10 wrong Translated that sit at meat with thee Now these words ought to be translated Thou shalt have glory praise or renown and therefore in the Latine it is Et erit tibi gloria for so the Greek word Doxa signifies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloria which W.M. will not shew me to signifie Adoratio or Worship It 's therefore but a poor Argument that has no better bottom than this manifest mistake of the Translation For other proof he hath none neither for his Distinction nor former Assertion Thirdly I observe his Instancing of the practices of Abraham Lot Joseph Jacob adding That though they be not to be followed in all things yet in such they may as are not elsewhere Reprehended nor Prohibited For Answer Let him look unto Rev. 22.9 where the Angel refused it and seeing I suppose he may have so much Charity for this beloved Disciple as to judge he was not Tempted with Idolatry especially in a season wherein God was Revealing such pretious things unto him he may observe now this Holy Man was a stranger to this unscriptural distinction of Civil and Religious Worship Fourthly I observe his endeavours to shift Affinity with Popery but he hath no way disproved the parity in that wherein I compared them viz. The Papists distinguish the Worship they give to God and that they give to their Images only in the Intention and not in the outward signification and ye distinguish the Worship ye give to Men and that ye give to God only in the Intention and not in the outward signification For ye bow and take off your Hats to the worst of Men as well as to God and therefore ye agree in so far as both have nothing but their simple Intention to plead the difference whereunto nothing is answered He concludes his Section saying I seem to justifie Moses his doing Obeysance to his Father in law adding What is Obeysance but civil Reverence by bowing the Body This is a fit Conclusion to close up such a silly Section for after he has laboured long in vain he concludes thus begging the thing in question And if Moses bowed himself as I said in my last that makes nothing against us His second Section is to prove Salutations by words which might have been spared until he had proved how and where we deny them But because he had something to say from Scripture for this which we deny not but own as much as himself he would have it in that he might seem with some credit to bring-in his Inference which is That bowing of the Body and expressing our Affection by words is agreeable to Scripture The latter part of this concerns not us as being not denied and for the first of Bowing it signifies nothing until it be brought in with some more pressing Premisses In this Section he acknowledges That taking off the Hat is without any Scripture-warrant Hat-honour to Man not warranted by Scripture but to God And from Argument passes here to Entreaties begging that it may not be quarrelled at But seeing the taking of it off or uncovering of our Heads is that which the Apostle requires as a sign of Subjection in our Worship towards God 1 Cor. 11.4 7. we Resolve to keep it to him and not to give it to man wherein if he will solve our Scruple according to Scripture we may be the more easily induced to answer his desire It is to be Observed that notwithstanding of this we are not against outward Signification of Honour though in the end of this Section he falsly would be insinuating the contrary He hath here subjoined a Third Section which he termeth an Answer to my Objection and which in Reason should have some relation to Salutations as being under this Head though indeed it hath none at all but is a meer Cavil at some of my words upon another Subject concerning the Single Language Where page 11. I confess with him that the Kingdom of God consists not in words adding that it seems inconsistent with his Principles seeing the Gospel according to him is but words yea the Scripture it self I mean that which ye have of it to wit the Letter Now this Parenthesis he hath Dis-ingenuously omitted and thereupon goes about to explain their meaning of the Scripture and the Gospel alledging If we be for another we may justly be accounted Subverters of the Christian Religion But such shallow Criticisms brought in beside the purpose whereas other things more Material are either wholly Omitted or scurvily Shifted over will easily appear to the Impartial and Judicious Reader In his second Head concerning our using Thou and Thee which is the singular number to one Person I observe First How he hath given away his own Cause by confessing By You are meant all the Apostles Luke 22.31 that Luke 22.31 is not understood of one exclusively of others and therefore no wonder if Christ used the Plural Number seeing as W.M. confesses he intended to speak to all the Apostles As for that Expression of Bildad's Job's Friend granting both the Transcription and Translation to be true shall this one Expression overturn the Universal practice of Christ and the whole Saints in Scripture or let him tell us plainly whether these Words and Practices of Job's Friends which are Recorded be for to be our Rule so as we ought to imitate and follow them especially where they contradict or differ from the Practice of Christ and his Apostles But to follow this so frequent Practice of the Saints is with W.M. to be proud knowing nothing but doting about Questions and Strife of Words for so he mis-applies 1 Tim. 6.4 and to his own Confusion uses it himself in the end of his Epistle to the Reader where he has these Words I am thy Servant and thereby hath Condemned himself as one of those Ignorant Proud Boasters he speaks of c. Secondly The second thing I observe that he produceth not one Argument against our Practice in this thing but his own groundless yea lying Imaginations and Conjectures alledging He is of the mind that if the Translators had not kept to the Rigor of Construction but Translated Atach and so not Thou which is the true signification but You we had kept our old tone Though his disdainful Insinuation of our Ignorance be here apparent yet experience might have taught him and his Brethren that even where the Translators have favoured them with their Escapes the Quakers have both had Hebrew and Greek enough to find them out It is also here to be observed how easily W. M. can dispense with Mistakes even wilful ones in the Translators when they make for his purpose thereby in effect for all his pretences of Exalting the Scripture and
of the Scriptures and confirm negligent Atheists in their contemptuous slighting of them Because we speak of walking The Anointing is no Confirming of Atheists or doing our Work by the immediate Counsel of God But he might as well babble against the Beloved Disciple 1 Joh. 2.24 Ye have received an Anointing and ye need not that any man should teach you and yet was then teaching them himself without Contradiction As for that Scripture Joh 12.24 48. which he desires us to read we find not how in the least they strike against our Principle for as it is without doubt to us that the words which Christ spake will stand in Judgment against him and his Brethren because while in words they pretend to Exalt it both in Principle and Practice they vilifie and deny it As a third Reason he alledges We prefer our silent Waiting to the Reading of Scriptures as if we must first come to this e're we can know the Scripture aright adding that this Waiting is defined by us To be a silent posture of the Heart without thinking good or evil Answ. These thoughts which we say ought to be excluded from Waiting are man's own thoughts Waiting excludes man's own thoughts not such as the Spirit of God furnisheth him with and it is great Ignorance to say That without this we can use the Scriptures aright seeing the things of God knoweth no man save the Spirit of God 1 Cor. 2.11 As for his own Imaginations which he subjoins concerning our Waiting they signifie nothing because alledged without any proof We deny not but that Faith Hope and Charity is exercised in waiting yet not without such thoughts as proceed from the Spirit of God And whereas he finds we clear our selves of this Calumny of being Vilifiers of the Scripture by shewing how much it is our desire to try Doctrines by them he alledgeth We have herein been suspected of Juggling the proof is R. Farmer saith so But R. Farmer 's saying and W. M's saying is all one in this matter neither of them are to be trusted without proof Now the Reason because we say that the Scriptures are not the Saints Rule of knowing God and living to him But this is just to beg the thing in Question That Story mentioned by him of a Quaker's telling a certain Woman in Aberdeen that she might as well read a Latin Book as the Bible doth no ways prove that we are against trying of Doctrines by the Scripture seeing the Quaker he speaks of might have had good reason to look upon that supposed Religious Woman as one alienated from that Spiritual Key of David which can alone truly open the Scriptures and so might well tell her she would do well first to come to that else her Reading might be so far from profiting her that she might come to wrest them to her own Destruction 2 Pet. 3.16 Sect. 2. Page 30. He begins with Acknowledging That something may be accounted the Declaration of ones Mind which is not his Word Though page 12. of his Dialogue he could not but smile at it as Irrational To prove the Scriptures to be truly and properly called the Word of God he subjoineth That the Precepts of the Scripture were uttered and spoke of God But in Answer to this I shew him page 26. of my last that the Properties peculiar to the Word cannot be spoken of the Scripture The outward and inward word distinguish'd but of the Inward and Living Word To which he replies nothing only tells There is a twofold Word a Co-essential Co-eternal Word and a Spiritual Word the Temporal expressed Word or the Word written in time But seeing he pretends to be pleading for the Scripture he should have used the Language of it and not such strange Anti-scriptural Expressions which are not to be found in all the Bible Where doth he read of a Spiritual Temporal expressed Word A part of my Argument shewing that these Scriptures Hos. 1.1 Joel 1.1 Isai. 38.4 are understood of that Word from which the Scriptures are given forth he hath but mentioned not answered for I told him page 26. of my last that where it is said The Spirit of God came upon such a one or to such a one that therefore the Scripture is the Spirit and so as do the Socinians call the Writings of the Prophets and Apostles the Spirit denying the necessity of any other Spirit this he hath wholly omitted And indeed he seems pretty much to incline to the Socinians in this matter Sword of the Spirit for he says That the Scripture is the Sword of the Spirit and that because Christ in his conflict with Satan said It was written But had this been Christ's only Sword we must conclude the Devil to have had the same for he said also It is written and according to this Doctrine who hath a Bible in his pocket wanteth not the Sword of the Spirit which savoureth of that Popish soppery That the sign of the Cross puts away Devils but experience teacheth us both these Opinions to be alike ridiculous Upon this occasion in his Dialogue page 13. he asserted That it is all one to say the Scripture saith and God saith And whereas in Answer to this I told him that they might be said to be one because of their Agreement yet were no more one than the Sun-beam and the Shadow is one though they agree together Because he knew not what to reply to this he mentions a part of these words of mine and subjoins by way of Answer to them That they tend to advance humane Writings and equal them with the Scripture when they agree with what God saith Which as it is a manifest shift and no Reply so it is a notable Impertinency to say There is any Hazzard of advancing such Writings as truly agree with what God saith for upon what other account are the Scriptures to be esteemed Page 32. to prove That word mentioned Mark 7. which he fancies is said to be made void is not the Living Word but the outward Precept of the Scripture he says It is plainly held forth to be so without any further Probation He addeth page 34. That it seems we think they set up the Scriptures us an Idol instead of that from which they come asking If we did ever hear them call it the Eternal Son of God that Saviour who died c. Answ. Though we have not heard you term the Scripture yet it is not without Reason we say ye set them up in Christ's stead For I have a Letter under one of the present National Teacher's hand A National Teacher's belief of the Scriptures wherein he says The Scriptures are the alone means of Salvation yea the alone Way Truth and Life and that none can be saved without them And I have heard another call the Greek Testament The only Foundation Now being these are the peculiar Properties of Christ have we not reason to say that such
he hath wholly omitted and mentioned another in the stead of it which makes nothing to the purpose I deny not but the Miracles were a greater witness than that of John but then will it therefore follow that the inward Testimony of the Father is not greater also This was the matter in question After the like manner he concludeth the Voice spoken of Joh. 5.37 Is not inward but outward citing for Proof Matth. 3.27 2 Pet. 1.17 18. the one is the Voice heard at Christ's being Baptized the other at his being Transfigured But what way he seeks to Infer from thence that the Voice of the Father here spoken of by Christ to the Jews was not inward but outward he hath left unmentioned Likewise the Exposition he adds unto this place as if Christ were only here reproving the Ignorance of the Jews whose Predecessors had heard so much of God It would be the better received that it had some other bottom than his own meer Assertion Page 14. He confesseth That where we are desired to try the Spirits there is no mention of trying them by the Scripture And to my Question asking If there be any surer way of trying of Spirits and by the Spirit of God he returneth no Reply but another Question Viz. Whether there be any surer way than that for which the Bereans were commended I Answer Yes by the Spirit Ananias and Sapphira were discerned by the Spirit Peter could never have discerned Ananias and Sapphira by the Scripture and yet did it by the Spirit To say as he does That this was a matter of Fact and not of Doctrine and that it was extraordinary is a meer silly shift for it was only by the Spirit of God which is so ordinary to Christians that none can be truly one without it Rom. 8.9 If any man have not the Spirit of Christ he is none of his And if this Spirit can discern the secret hypocrisy of the Heart in matters of Fact far more the Errors and Mistake of the Understanding in matters of Judgment which all grant to be more Obvious And though I never averr'd that John excluded all external Rules by pointing to the Anointing so his Assertion to say That the Anointing directeth us to the Law and to the Testimony as supposing it to be outward is but to beg the thing in question â—lready refuted Page 43. As he affirmeth That man 's being deluded proceeds not from the Scripture but their own blindness so he acknowledges That falling in Delusion proceeds not from the Spirit but from the tricks and deceits of Satan and thereby he hath clearly confessed what is asserted by me page 30. and not answered And whereas he adds That leaning to the Spirit and forsaking the Scripture provokes God to give men up to strong Delusions which he Illustrateth by the Example of one J. Gilpin once a Quaker who by harkening to a voice within was put upon Mischievous and Detestable Practices I Answer He hath not proved that we forsake the Scripture nor will one man's being deceived by harkening to a voice within prove the Spirit not to be a certain Rule more than as himself acknowledges The Pharisees having the Scripture in such high esteem and accounting them their Rule will prove their Delusion proceeded from them That Story of Gilpin's was largely answered about five years ago by E. B. and C. A. who have laid open his Deceit and Wickedness J. Gilpin's Story Answer'd neither can any of these Ridiculous Pranks granting the matter to be true which he pretended to do by a voice within while appearing to be among us prove the Insufficiency of that Light we Preach or the hazzard of following it more than his beastly Drunkenness and open Prophanity naturally known in the Garrison of Carlisle where he was a Souldier proves he was led by the Scripture which it is like he then pretended was his Rule unto these wicked practices which were the best fruits of that Repentance W.M. seems so much to congratulate in him Such filthy Dross whom God purgeth out from among us are fittest persons to be Proselited by him and his Brethren and truly we are well rid of them and can heartily spare such unto them They went out from us but they were not of us for if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 1 Joh. 2.16 Page 43. He says That though the Scripture be sufficient for discovering of Delusions and ending of Differences in genere Objecti yet the Spirit is necessary in genere Causae Effectivae Now this necessity of the Spirit he saith himself is That we may be right Discerners for removing our natural depravedness and now granting the Scripture were sufficient in this manner will it therefore follow that the Spirit within is not the Rule which was the thing to prove in this Section In so far as he acknowledges this necessity of the Spirit 's work he hath yielded to the Truth yet it is observable how in contradiction to the Truth he overturns it all again Pag. 47 48. Where he expresly pleads For preaching upon and using the Scriptures without the joint Concurrence of the Spirit alledging I have no ground to say they ought not so to do Then consider First he said The Spirit was necessary to remove the depravedness of our Nature that we might be discerners but now he says We ought to use the Scripture without the Spirit though our Nature be depraved yea though we be in no capacity to make a right discerning And here he hath notably manifested his Affinity with the Jesuits Jesuits c. Doctrine of the Scriptures Arminians Socinians Pelagians and Semipelagians in saying How many cold Hearts have been Rubbed and Chafed unto spiritual Heat by reading and talking of the Scripture For is not this to set Nature a work and to grant a Capacity in man to beget Spiritual heat without the joint Concurrence of the Spirit And this is altogether agreeable to that known Maxim of the Semipelagians Facienti quod in se est Deus non denegat gratiam i. e. God will not deny him Grace that doth what in him lies And hereby the Intelligent Reader may perceive how much nearer a kin our Adversaries are to these Errors than we notwithstanding they so falsly and frequently brand us with them in their Pulpits and elsewhere as also that it is meerly constraint when they are hardly put to it that they now and then and that in Contradiction to themselves let a word or two drop concerning a necessary Work of the Spirit Sect. 4. Page 45. He alledgeth There is no convincing People by this Rule of the Spirit within because each way may pretend to the guidance of his Spirit and so both remain obstinate adding That according to them the Scripture is the Rule which lieth patent to both
of the Saints pag. 38 39. of mine But his Impertinency will be more than manifest if the Reader do but look unto the place for I shew him how Faith was not always attended with doubting by the Example of Abraham And therefore his Example of the Light and the Air is foolish for Faith and Doubt are not only distinct Little Faith is perfect in its Measure but Opposite and not mixt as is the Air and Light and a little Gold may be perfect and unmixed with dross so may little Faith be perfect in its measure without doubting And though the knowledge and obedience of the Saints be not such as there can nothing be added unto or answerable to the infinite Love of God yet that doth not prove them in what they are to be defined His Answer to that Scripture brought by me 1 Joh. 3.9 He that 's born of God sinneth not is most Impious and Antichristian He that 's born of God sinneth not Impiously explained by W. M. as if the words imported only He maketh not a trade of sinning For accordingly he might argue that where it is said Commit no Adultery do not Steal Murder c. it is only understood that we ought not to make a trade of these sins but yet might practise them now and then Page 67. He addeth That as the Prophet Isa. 64.6 saith not All our Righteousness which is of thy working in us is as filthy Raggs What Righteousness is as filthy raggâ— so neither as we say All our Righteousness which we even the best of Saints can perform of and from themselves are as filthy Raggs from thence inferring That because of this general term All even the Righteousness of Christ in us ought to be accounted as filthy Raggs but for this he bringeth no proof and as the Prophet saith All so he saith Our which implies it to be different from the Righteousness of Christ. As he proceeds in the same page he is highly confused First he says It ought not to make us ashamed that our Righteousness understanding that which Christ works in us are as filthy raggs and then he saith That they are a special Ornament to the Soul making it in Beauty to resemble God And again to get ground he saith That as so W. M's Blasphemy Imperfection cleaveth to the very Grace of God here Absolute Blasphemy Can there be any thing more confused and contradictory than to say That which is defiled as filthy raggs is a special Ornament to the Soul or makes it in Beauty to resemble God In Answer to page 40 41. he replies nothing only grants That the Saints in Heaven are cleansed but not on Earth Which instead of Reply is a meer begging the thing in question He closeth up this Section to prove The Righteousness of the Saints is defiled with his old Instance of Clean water passing through an unclean Pipe alledging it By me not to be weakned though it do no ways answer what I said against it page 41. to wit That Spiritual Water is not like outward Water which an unclean Pipe can defile but is like the Fire and Light An outward Water not capable of defilement which though it touch unclean things cannot be defiled because every thing of the Spirit is undefilable as is the Spirit And whereas he desires me To instruct him of an outward Water which is not capable of defilement I refer him to a more diligent study in his Physicks of which it seems he is very ignorant and that he may not have reason to think this a shift let him read the Essays of the Virtuosi in France and those termed The Royal Society at London and he will find such a thing both practicable and practised He begins his fourth Section page 70. with a gross piece of dis-ingenuity in mentioning a part of my words where I say Justification is taken for making a man righteous and then it is all one with Sanctification thereupon alledging I confound Justification and Sanctification whereas he omits the very former sentence wherein I say Justification is also taken as God's Judging men unto Eternal Life But this deceit the Reader may at more length observe by looking to page 41. of my last And in that he adds Men are made righteous by an Inward Righteousness Men are not made Righteous by an inward Righteousness he doth greatly declare his Ignorance for if men can really be made Righteous without Righteousness be really in them by that which is wholly in another then they might as well be really made holy without any inward Holiness and this were rather to confound that which God distinguisheth and to alter the Scripture-sense of the word Justifie He alledgeth That Phil. 3.8 disclaims the Righteousness of Christ but brings no proof for it And as to his Commentaries he must advert he is not in the Pulpit and must bring nothing here without probation And whereas I shew That this Argument from 2 Cor. 5.12 is most absurd and impious because accordingly it would follow that as Christ was made Sin for us who of himself knew no Sin no not in the least so we may be made righteous before God though we have no Holiness no Faith no good thing wrought in us he terms this an impudent wresting of his Words alledging That the strength of his Argument lieth in that As our Sins are inherent in us and imputed to Christ W. M's Gloss of Imputed Righteousness so his Righteousness is inherent in him and imputed to us but he doth not shew me how this in the least solves the Consequence above deduced which followeth as before And as for that Excellent gloss which he says A certain one put on these words it would appear the more such that it had some shadow of proof for it It is with a Fool 's Consequence that he calleth This which I shew was deduceable from his Words my Inference charging me with it as if I were Impious and absurd to imagine that God should accept one as Righteous in his sight and yet his Person remain abhorred as an unholy Sinner Did I ever assert any such thing or can there be any thing more ridiculous than for him to dream I imagine that to be true which I reprove in him as false absurd and impious In the like manner he condemns me as Impious for insinuating That they are against inward holiness seeing as he says They profess that without holiness none can see God It is true they say so some times and therein often contradict themselves as is above remarked yet seeing they look not upon it as any ways necessary to Justification and term the best of it but as filthy raggs their seeming to plead for it doth but bewray their ignorance and confusion Now whereas to prove that Works of the pure Spirit of God are not all as filthy raggs I did inquire of him if the Apostles did sin in writing the
both against the Protestants abroad and us in pleading for this imaginary holiness of the first day of the week which in his Dialogue he sought to prove because Christ did rise upon it but to my Answer shewing he might from thence infer the rest of the Popish Holy-days of his Birth Ascension Conception c. he replies not one word He summarily passes over what is said by me concerning this thing pag. 38 39 40 and 42. which the Reader by looking unto may observe He alledgeth The fourth Command speaketh not precisely of the Seventh day in order from the Creation and that the beginning and ending of it mentions the Sabbath-day and not the Seventh Quid inde c. What then Is not the middle of the Command as observable which saith expresly But the Seventh day is the Sabbath of the Lord There God himself expounds the Sabbath to be the Seventh day And W.M. must not think we will reject this Exposition to accept of his proofless Glosses My Argument drawn from Col. 2.16 17. Let no man judge you in respect of an Holy-day or Sabbath-days and Rom. 14.6 which sheweth all days to be alike and Gal. 4.10 11. Ye observe days and months All Days alike times and years He answereth alledging These reprove not Moral days but Ceremonial adding That the fourth Command binds to this and therefore it cannot be more abrogate than any of the rest of the Ten Commands But this is no proof at all only a meer begging the question he should have more convincingly proved that the fourth Command binds to the Observation of this Day Now the Apostle in these places saith not I am afraid of you because ye observe Ceremonial days W. M. hath no bottom for this distinction He confesseth that Christ Matth. 24.20 speaketh nothing of the first day of the week and therefore overthrows the Inference he makes in his Dialogue from it And what I further add to shew the folly of this Inference from the Scripture he hath wholly omitted which the Reader may see pag. 38 39. of my last Page 106. He says O! the conscientious keeping of the Sabbath is a comfortable evidence of those that shall be admitted to this Rest viz. the Rest of the Lamb. But seeing these words are without any proof they are only like to have credit with such silly superstitious Bigots as Calvin in the place above-mentioned reproves and not with any solid serious Christians Sect. 2. page 107. To prove that the First Day of the Week is set apart for the Service of God The Lord's Day not limited to a particular Day by Divine Authority he citeth Rev. 1.10 I was in the Spirit on the Lord's day but whereas I told him this did no way prove that Day to be the First Day of the Week because the Day of the Lord or the Lord's day in Scripture is not limited to any particular Day He answers That these two ought not to be confounded for all days wherein the Lord executeth Judgment are days of the Lord but the Lord's day mentioned Rev. 1. is but one For this he bringeth no proof but his own meer Assertion As Ignatius calling the First day of the week The Queen of days doth not prove that Lord's day spoken of by John to be the first day so if Ignatius had been of this mind and had esteemed of it above other days that makes nothing against us we know this Superstition was creeping into the Church before Ignatius's time therefore the Apostle Paul warned the Galatians Gal. 4.10 11. To prove this Day spoken of by John to be the First Day of the Week he saith Christ appeared to his Disciples declared himself to be the Son of God upon the First Day of the Week That it is supposed that was the day the Spirit was poured forth And that Beza in an antient Greek Manuscript did find the First Day of the Week called the Lord's Day But all this doth not in the least prove the matter in question except this may suffice for proof W.M. thinks this will infer the Day of the Lord spoken of by John to be the First Day of the Week Therefore it is so There may be Superstition enough found in old Greek Manuscripts Superstitious Observing of days the Inventions of Men. It is near fourteen hundred years since the Eastern and Western Churches were like to split about the Observation of Easter and yet Protestants with good reason look upon that Controversy as both Superstitious and Frivolous Now giving but not granting this Day spoken of by John were the First Day of the Week How doth he prove from this that the First Day of the Week is come to Christians in place of the Jewish Sabbath or that it stands as an Obligation upon them as a part of the Moral Law whereunto we are bound by the fourth Command First Day of the Week Which though it be the chief thing in debate remains yet unproved Seeing then he has had very few proofs for these his supposed Ordinances but such as are only bottomed upon his own Affirmations the Judicious Reader may judge it is without ground he concludes here that we deny the Ordinances of Christ and not the Inventions of Men. His fourteenth Head Original Sin not grounded in Scripture page 109. is concerning Original Sin so called which the Reader by comparing with pag. 40 41 42 and 65. of mine will see that he makes no Real but a meer Counterfeit shew of Answer And I desire the Reader first to observe That neither here nor in his Dialogue he doth not so much as offer to prove that this phrase Original Sin is to be found in Scripture and for all his pretences to make the Scripture his Rule he hath no ground from this but from Popish Tradition Secondly That we grant a real Seed of Sin derived from Satan Our Sense of it which Adam's Posterity is liable to But we say none become guilty of this before God until they close with this evil Seed and in them who close with it it becomes an Origin or Fountain of evil thoughts desires words and actions And as by granting all capable of receiving this real Seed of Sin we differ from the Socinians and Pelagians So by saying It is not the Childrens Sin until they do close with it We agree with Zuinglius a famous Protestant who for this very Doctrine was condemned by the Council of Trent in the Art of the Fifth Ses. Conf. Trent lib. 2 pag. 208. The Acts of which Council not only against us but against this famous Founder of the Protestant Churches in Zuitserland is that which W.M. is here Vindicating Thirdly I desire the Reader may observe That the thing he pleads for is That Infants are really guilty before God That Infants are guilty before God simply for Adam's Sin and that some of them who die in their Infancy Whether Infants are guilty before the
without reason that he compares us to Pelagians as if we took from Christ the Name Jesus seeing it has been shewn we own him to be Jesus or Saviour to all even to Infants He beginneth his fifteenth Head Of Perseverance concerning the Perseverance of the Saints page 115. alledging That in saying the Quakers hold not a falling away from Regeneration I seek to hide my self Because G. Keith says That Saints may fall away from saving Grace asking if Saints be Regenerate Answ. Though all that be fully Regenerate are Saints yet some may be called Saints who are not fully Regenerate Page 116. He alledgeth It is in vain to assert this falling away because it is said Some who believed afterwards fell away and some make shipwrack of the Faith and some who tasted of the good Word of God and the Powers of the Life to come c. Because they use to distinguish betwixt seeming counterfeit Grace and sound saving Grace Answ. Can there be any more palpable wresting of Scripture For if so be that Faith which they had were not real they were not to be blamed for falling away from it Who they are that Fell away from Faith it were their mercy to make shipwrack of that which was Counterfeit The Apostle speaks positively Heb. 6.4 of the capacity of such to fall away who were once enlightned who have tasted of the heavenly gift yea who were partakers of the Holy Ghost and have tasted of the good Word of God and the powers of the world to come he saith not they seemed to be so Nay the very Context sheweth the contrary saying It is impossible to renew such again to Repentance Now had this been all in Appearance the Apostle needed not to speak of Renewing them again to Repentance or say They crucify the Son of God afresh seeing if so they had never been penitent and been always Crucifiers of Christ. Whereas in answer to Phil. 1.6 I told him It might be supposed that Paul was as confident that God would perfect the work in himself as in any other And yet he supposes the contrary where he says Lest preaching the Gospel to others I my self become a Cast-away To this he replieth nothing but citeth another Scripture Jer. 32.29 I will give them one heart that they may fear me for ever Though God give them this that they may fear him yet such may abuse the Gift of God and so run out of his Fear he gives to all his Grace Turning Grace unto Wantonness and yet it is said that some turn it unto wantonness Jude 4. He jeereth at my Answer to Peter saying A goodly Reply forsooth as if he had said If the Saints fall from Faith they must fall But he might spare his Insulting until he had found some way to answer my words which are That those that abide not in the Power of God through Faith must fall away For he might as well Scoff at all the Conditional Promises of the Gospel such as He that continueth stedfast to the end shall obtain the Crown To say That Faith and the Power of God concurs to prevent the Saints falling away Answers nothing for so long as these concur we do not deny it and though they be always willing to concur yet it is clear that some who have believed not counterfeitly but really have departed from the power and so fallen away as is above shewn Page 117. Upon the words of Jer. 32.40 he says It proves the perseverance or impossibility of falling away because it is said God put his fear in their hearts for this end that they might not depart from him What then that doth not prove that they cannot depart from him Christ came to his own for this end that he might save them and yet it is said They received him not Joh. 1.11 He says I make short work of these Scriptures Joh. 10.27 28. Joh. 13.1 1 Joh. 2.19 because I say They speak of those who were come to a through Regeneration which he says is without proof But the Reader by looking unto them will find they cannot be understood otherways than of such as are throughly Regenerate and it appears he was sensible of this having produced nothing to the contrary And whereas he adds That if those who are throughly Regenerate were only to persevere then this were the priviledge of Saints in Heaven and not in Earth who never come to be so There can be nothing more ridiculous than this manner of Arguing seeing that question Whether the Saints can be perfectly Regenerate on Earth is as much in debate as the other That Objection of his as if from this Doctrine it might follow One were a Child of God to day and a Child of the Devil to morrow I answered in my last page 43. to which he returneth no answer and therefore it is dis-ingenuity in him to bring it forth here again And whereas in pag. 43. aforesaid I shew him how he Contradicted himself in this matter by granting some of the Quakers to have been truly Converted and yet now to Condemn them as Apostates He is so far from Reconciling it that he avers it anew in plain terms saying page 118. That some of them that have felt a gratious Operation on their hearts and page 9. He cannot but think That some of them were savingly wrought upon and yet adds That it is clear that they have Apostatised from the Truth Now to reconcile this he hath nothing to say But he trusts the Lord will Convince them Answ. As some of them to whom he and his Brethren were forced to give the Testimony of gratious Persons have already departed this Life not only not shrinking from but even Testifying to these Truths he calls Error so others whom they have also accounted gratious having been at death's door have asserted the same Truth and rejoiced in it which sufficeth to overturn his vain Confidence And truly such a groundless Hope is but a poor shift to reconcile so palpable a Contradiction whereby while in words they condemn this Doctrine of the capacity of man's falling away from Grace yet as to the experience of some particulars they are forced to acknowledge it for fear they should fall in greater Inconveniences of granting some among the Quakers to be Choice Saints His sixteenth Head page 119. is to prove the Danger of Quakerism as he terms it But that his Folly may appear in this particular Praying with the Spirit granted by W. M. I desire the Reader first to observe our Principle which he concludes so hazzardous even as repeated by himself page 121. viz. That a man cannot nor ought not to Pray without the Spirit 's Motion and to say none can Pray without it hath no bad tendency because all such Prayers as are performed without the help of the Spirit are Abomination not true Prayers but hypocritical and deceitful Now he cannot deny this and therefore grants it to be true
for sound and solid Doctrine that they may be Reputed good Saints and Christians though they always remain in them To prove that their Doctrine of Imputative Righteousness and of Election and Reprobation is not pleasing to the Wicked he says Some wicked men scoff at them What then so some Wicked Men scoff at the folly of Mahumetanism will it therefore follow their Doctrine is good The Question is Whether their Doctrine of mens being altogether reputed Righteous in the sight of God by a Righteousness altogether without them and mens being Elected to Life from all Eternity without any respect to their deeds be not more acceptable to the Wicked than to tell them They must seek to be Justified by the Righteousness of God wrought in them And as they are joined to the Elect Seed Christ Jesus born again and brought forth in them which worketh out all Iniquity and Unrighteousness in them Now this he hath not in the least offered to Answer After the like manner whereas I shew It is more acceptable to the Wicked to hear that the outward Letter is the Rule which they can bend and twine than the inward which cannot be so twisted He says Some Wicked men could wish there were no such outward Rule and that some understand not what is intended by God's Immediate Speaking but hate the Ministery of the Word Both which Answers make nothing to the purpose What! though Wicked men hate the Scripture and the Ministry doth it therefore follow that it is not more acceptable to them to hear This is their Only Rule which they can twine as they please than the inward which cannot be twined as the Scriptures may nor bribed as the Ministry of men He confesses They allow of Laces Ribbons Gold-Rings c. and other superfluities and therefore cannot deny but that their Doctrine therein is acceptable to the Wicked His shift is here That People ought not to exceed their Rank and Quality alledging The Apostle only condemns this 1 Tim. 2.9 But that his detestable wrestling of the Scripture may be manifest I shall cite the Apostle's words In like manner also Modest Apparel that women adorn themselves in modest Apparel with shamefastness and sobriety not with broidered hair or gold or pearls or costly aray Is there any word here that they should only not Exceed their Rank who cannot but abominate his abusing of Scripture And whereas he says He thinks they should be sparing of lawful Games and Recreations it seems their deeds sute not their thoughts in this matter or else it must be accounted a sparingness with him not only to spend much of the day in Field-sports but even largely of the night in Carding c. For so to my certain knowledge some of his Brethren in the Priesthood of the Synod of Aberdeen are found doing The Sabbath and justifying themselves in it As to the Sabbath he offereth not in the least to answer that wherein I shew it was Acceptable to the Wicked according to the same rate In answer to my Assertion That the Wicked love well to hear that they may be Members of the Church without having infallible Evidence of Holiness He asketh If all the Members of the Quaker's-Church have so adding That our Raw Conceited Proselytes are so ignorant and yet so confident that sober men suspect them to be in a Fool 's Paradice First As this is a meer Shift and no Reply to disprove the Principle aforesaid to be Acceptable to the Wicked so likewise if his Spirit had not been in a Raw Conceited posture filled both with Ignorance and Confidence he had not suffered himself so far to fall in a Fool 's Paradice as to imagine this his meer proofless Calumny with many more his groundless Assertions would have any weight with sober men not being backed with any Argument He addeth Their Doctrine Once in grace and ever in Grace hath no tendency to please the Wicked because such never had Grace and therefore have no ground to think that belongeth unto them But seeing he himself confesseth That such as had true Grace may fall both unto detestable practices and Blasphemous or Erroneous Principles may not such then foster themselves in these Evils by saying That since they once had true Grace they can never totally fall from it That part of page 47 48. of mine where I shew by Example how the Wicked living among them and being their Church-Members and also Opposing and Vilifying us did declare their Principles to be more Acceptable to the Wicked than ours he hath wholly waved it seems he knew of no shift how to shuffle by this and therefore found it fittest altogether to omit it Head 18. page 131. He saith The Quaker 's Religion is exceeding suitable to carnal hearts and thereupon he instanceth some particulars saying They are pleasing to the Wicked without offering any reason W. M. is wearied with raking in his own Dunghil The Reader upon the particular debate of these matters in their places will observe how he was necessitated to bottom this Conclusion of these Principles being sutable to carnal hearts upon the meer Credit of his own Affirmation and therefore it is no wonder he adds That he is wearied raking in this dunghil It is high time for him to leave of trampling in such miry Stuff as is the whole bulk of his Book and no doubt a Dunghil is a very fit term for such a dirty product as is these drossy dregs of his dark Vnderstanding I charged him in the end of mine for lying to God for that in the Prayer he endeth his Dialogue with he useth these words Follow with thy Blessing that which We have been about Which now he is so far from clearing himself of that he now acknowledges it was only a supposed Conference and therefore it was a Lie yea a Mocking of God to desire him to accompany a meer Supposition with his Blessing As for his expressing Pity towards the Seduced and wishing God to Reclaim them It was not for that I challenged him but for his desiring God to accompany with his Blessing a meer Chymaera which never was and therefore his best Shift for this is What is it that some Men will not Carp at especially the Quakers of whom he addeth A pious Minister hath said that their Religion consists in Railing and then he goes on and tells some terms wherewith that Person says The Quakers have named the Ministers of Christ. Answ. First The Testimony of his supposed pious Minister is no more to be received in this Case than W. M. his own and to say The Quakers gave these names he mentions to the Ministers of Christ is to take for granted the thing in debate for the Quakers deny them to be such And is just one as if a Papist should say Luther and his Associates Religion consisted in Railing because they called as to the Papists their holy Mother the Church of Rome a
had the thing declared unto them retiring to the inward Testimony of the same Spirit in themselves did feel Vnion therewith and such as went along did not only find a true liberty which might have sufficed but some of them a necessity to Concur with it And as for the carrying of the Hat and Cloak it was altogether Extrinsick being neither Essential nor Circumstantial to the thing nor so looked upon by these who did it Yet the Carping thereat shews in the Proposer a Critical mind very void of seriousness which the Lord as of purpose to starve hath permitted him to build that part of the Query in relation to A. H's Wife upon a false Report the thing being a manifest Vntruth And in Answer to the second Proposition of the Premisses it 's the alone immediate Testimony of the Spirit of God that can truly discover all false Pretenders and Delusions which if any can let them deny without overturning the Basis of all Christian Religion and rendering the Faith of the Saints in all Ages Vncertain R. B. A CATECHISM AND Confession of Faith Approved of and Agreed unto by the GENERAL ASSEMBLY OF THE PATRIARCHS PROPHETS and APOSTLES CHRIST himself CHIEF SPEAKER In and Among them Which containeth A True and Faithful Account of the Principles and Doctrines which are most surely believed by the Churches of Christ in Great Britain and Ireland who are reproachfully called by the Name of Quakers yet are found in the one Faith with the Primitive Church and Saints as is most clearly demonstrated by some plain Scripture-Testimonies without Consequences or Commentaries which are here Collected and Inserted by way of Answer to a Few Weighty yet Easie and Familiar Questions fitted as well for the Wisest and Largest as for the Weakest and Lowest Capacities To which is added An EXPOSTVLATION with and APPEAL to all other Professors By R B. a Servant of the Church of Christ. JOHN 5.39 40. Search the Scriptures or Ye search the Scriptures for in them ye think ye have Eternal Life and they are they which testifie of me that ye might have Life LONDON Printed for Thomas Northcott in George-Yard in Lumbard-Street 1691. THE PREFACE TO THE READER READER SInce first that great Apostacy took place in the Hearts and Heads of those who began even in the Apostles days to depart from the Simplicity and Purity of the Gospel as it was then delivered in its Primitive Splendor and Integrity innumerable have been the manifold Inventions and Traditions the different and various Notions and Opinions wherewith Man by giving way to the vain and airy Imaginations of his own unstable Mind hath burdened the Christian Faith So that indeed first by adding these things and afterwards by equalling them if not exalting them above the Truth they have at last come to be substitute in the stead of it so that in process in time Truth came to be shut out of doors and another thing placed in the room thereof having a Shew and a Name but wanting the Substance and Thing it self Nevertheless it pleased God to raise up Witnesses for himself almost in every Age and Generation who according to the Discoveries they received bore some Testimony less or more against the Superstition and Apostacy of the time and in special manner through the appearing of that Light which first broke forth in Germany about One hundred and fifty years ago and afterwards reached divers other Nations the Beast received a deadly Wound and a very great Number did at one time Protest against and Rescind from the Church of Rome in divers of their most gross and sensual Doctrines and superstitious Traditions But alas It is for matter of lamentation that the Successors of these Protestants are Establishing and Building up in themselves that which their Fathers were pulling down instead of prosecuting and going on with so Good and Honourable a Work which will easily appear The generality of all Protestants though in many other things miserably Rent and Shattered among themselves do agree in dividing from the Church of Rome in these two particulars First That every Principle and Doctrine of the Christian Faith is and ought to be founded upon the Scripture and that whatsoever Principles or Doctrines are not only not contrary but even not according thereto ought to be denied as Antichristian Secondly That the Scriptures themselves are Plain and Easie to be understood and that every private Christian and Member of the Church ought to read and peruse them that they may know their Faith and Belief founded upon them and receive them for that Cause alone and not because any Church or Assembly has Compounded and Recommended them the Choicest and Most-pure of which they are obliged to look upon as Fallible Now contrary to this their known and acknowledged Principle they do most vigorously prosecute and persecute others with the like Severity the Papists did their Fathers for believing things that are plainly set down in the Scriptures and for not believing divers Principles for which themseves are forc'd to recur to Tradition and can by no means prove from Scripture To shew which I shall not here insist having alotted a Chapter for it in the Book it self because to put it here would swell beyond the bounds of a Preface Oh! How like do they shew themselves I mention it with Regret to the Scribes and Pharisees of Old who of all men most cried up and exalted Moses and the Prophets boasting greatly of being Abraham's Children And yet those were they that were the greatest Opposers and Vilifiers of Christ to whom Moses and all the Prophets gave Witness yea their chief Accusations and Exceptions against Christ was as being a Breaker of the Law and a Blasphemer Can there any Comparison run more parallel seeing there is now found a People who are greatly Persecuted and bitterly Reviled and Accused as Hereticks by a Generation that cry up and exalt the Scriptures And yet this Peoples Principles are found in Scripture Word by Word though the most grievous and indeed the greatest Calumny cast upon them is that they Vilifie and Deny the Scriptures and set up their own Imaginations instead of them To disprove which this Catechism and Confession of Faith is Compiled and presented to thy Serious and Impartial View If thou lovest the Scripture indeed and desirest to hold the plain Doctrines there delivered and not these Strained and Far-fetch'd Consequences which Men have invented thou shalt easily observe the whole Principles of the People called QUAKERS plainly couched in Scripture-Words without Addition or Commentary especially in those things their Adversaries Oppose them in where the Scripture plainly decideth the Controversie for them without Nicities and School-Distinctions which have been the Wisdom by which the World hath not known God and the Words which have been multiplied without knowledge by which Counsel hath been darkned In the Answers to the Questions there is not one Word that I know of placed but the
express Words of Scripture and if in some of the Questions there be somewhat Subsumed of what in my Judgment is the plain and naked Import of the Words it is not to Impose my Sense upon the Reader but to make way for the next Question for the dependence of the Matter 's sake I shall leave it to the reason of any Vnderstanding and Judicious Man who is not byassed by Self-Interest that great Enemy to true Equity and who in the least measure is willing to give way to the Light of Christ in his Conscience if the Scriptures do not pertinently and aptly Answer to the Questions As I have upon serious Grounds Separated from most of the Confessions and Catechisms heretofore published so not without Cause I have now taken another Method They usually place their Confession of Faith before the Catechism I judge it ought to be otherwise in regard that which is Easiest and is Composed for Children or such as are Weak ought in my Judgment to be placed first it being most Regular to Begin with things that are Easie and Familiar and lead on to things that are more Hard and Intricate Besides that things be more largely opened in the Catechism and divers Objections Answered which are proposed in the Questions the Reader having past through that first will more perfectly understand the Confession which consisteth mainly in positive Assertions Not long after I had received and believed the Testimony I now bear I had in my view both the possibility and facility of such a Work and now after a more large and perfect acquaintance with the Holy Scripture I found Access to allow some time to set about it and have also been helped to accomplish the same I doubt not but it might be enlarged by divers Citations which are here omitted as not being at present brought to my Remembrance Yet I find Cause to be contented in that God hath so far assisted me in this Work by his Spirit that good Remembrancer the Manifestation of which as it is minded will help such as Seriously and Conscientiously Read this to find out and cleave to the Truth and also Establish and Confirm those who have already believed Which of all things is most earnestly desired and daily prayed for By FromVrie the Place of my Being in my Native Country of Scotland the 11th of the 6th Month 1673. ROBERT BARCLAY A Servant of the Church of CHRIST THE CONTENTS Chap. 1. OF God and the true and saving Knowledge of him Chap. 2. Of the Rule and Guide of Christians and of the Scriptures Chap. 3. Of Jesus Christ's being manifest in the Flesh the Use and End of it Chap. 4. Of the New Birth the Inward Appearance of Christ in Spirit and the Unity of the Saints with him Chap. 5. Concerning the Light wherewith Jesus Christ hath enlightned every Man the Universality and Sufficiency of God's Grace to all the World made manifest therein Chap. 6. Concerning Faith Justification and Works Chap. 7. Concerning Perfection or Freedom from Sin Chap. 8. Concerning Perseverance and falling from Grace Chap. 9. Concerning the Church and Ministry Chap. 10. Concerning Worship Chap. 11. Concerning Baptism and Bread and Wine Chap. 12. Concerning the Life of a Christian in general what and how it ought to be in this World Chap. 13. Concerning Magistracy Chap. 14. Concerning the Resurrection Chap. 15. A short Introduction to the Confession of Faith Chap. 16. A Confession of Faith containing Twenty Three Articles Article 1. Concerning God and the True and Saving Knowledge of him Art 2. Concerning the Guide and Rule of Christians Art 3. Concerning the Scriptures Art 4 Concerning the Divinity of Christ and his being from the Beginning Art 5. Concerning his Appearance in the Flesh. Art 6. Concerning the End and Use of that Appearance Art 7. Concerning the Inward Manifestation of Christ. Art 8. Concerning the New Birth Art 9. Concerning the Unity of the Saints with Christ. Art 10. Concerning the Universal Love and Grace of God to all Art 11. Concerning the Light that enlightneth every Man Art 12. Concerning Faith and Justification Art 13. Concerning Good Works Art 14. Concerning Perfection Art 15. Concerning Perseverance and Falling from Grace Art 16. Concerning the Church and Ministry Art 17. Concerning Worship Art 18. Concerning Baptism Art 19. Concerning Eating of Bread and Wine Washing of one anothers Feet abstaining from things strangled and from Blood and Anointing of the Sick with Oil. Art 20. Concerning the Liberty of such Christians as are come to know the Substance as to the using or not using of these Rites and of the Observation of Days Art 21. Concerning Swearing Fighting and Persecution Art 22. Concerning Magistracy Art 23. Concerning the Resurrection Chap. 17. A short Expostulation with and Appeal to all other Professors Chap. 18. A short Examination of some of the Scripture-Proofs alledged by the Divines at Westminster to prove divers Articles in their Confession of Faith and Catechism A CATECHISM c. year 1673 CHAP. I. Of GOD and the True and Saving Knowledge of Him Question SEeing it is a thing Vnquestioned by all sorts of Christians that the Hight of Happiness consisteth in coming to know and enjoy Eternal Life what is it in the Sense and Judgment of Christ Answer This is Life Eternal that they might know thee John 17.3 the only true God and Jesus Christ whom thou hast sent Q. How doth God Reveal this Knowledge A. For God who commanded the Light to shine out of Darkness 2 Cor. 4.6 hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. Q. How many Gods are there A. One God We know that an Idol is nothing in the World Ephes. 4.9 1 Cor. 8.4 6. and that there is none other God but one But to us there is but one God Q. What is God A. God is a Spirit John 4.24 Q. Among all the Blessed Glorious and Divine Excellencies of God which are ascribed and given to him in the Scriptures what is that which is most needful for us to take notice of as being the Message which the Apostles Recorded in special manner to declare of him now under the Gospel A. This then is the Message which we have heard of him and declare unto you That God is Light and in him is no Darkness at all 1 John 1.5 Q. What are they that bear Record in Heaven A. There are Three that bear Record in Heaven the Father 1 John 5.7 the Word and the Holy Ghost and these Three are One. Q. How cometh any Man to know God the Father according to Christ's Words A. All things are delivered to me of my Father and no Man knows who the Son is but the Father and who the Father is Luke 10.22 Mal. 11.27 John 14.6 but the Son and he to whom the Son will Reveal him Jesus saith unto him I am the Way the Truth and
the Life no Man cometh unto the Father but by me Q. By whom and after what manner doth the Son Reveal this Knowledge A. But as it is written Eye hath not seen nor Ear heard neither hath entered into the Heart of Man the things which God hath prepared for them that love him But God hath Revealed them unto us by his Spirit 1 Cor. 2.9 10 11 12. For the Spirit searcheth all things yea the deep things of God For what man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God But the Comforter which is the Holy Ghost whom the Father will send in my Name John 14.26 he shall teach you all things and bring all things to your Remembrance c. CHAP. II. Of the Rule and Guide of Christians and of the Scriptures Question SEeing it is by the Spirit that Christ Reveals the Knowledge of God in things Spiritual The Spirit the Guide is it by the Spirit that we must be led under the Gospel Answer But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you 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 Rom. 8.9 14. they are the Sons of God Q. It is an Inward Principle then that is to be the Guide and Rule of Christians A. But the Anointing which ye have received of him abideth in you 1 John 2.27 and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you ye shall abide in him But as touching Brotherly Love ye need not that I write unto you Thes. 4.9 for ye your selves are taught of God to love one another Q. I perceive by this that it is by an Inward Anointing and Rule that Christians are to be taught Is this the very tenor of the New-Covenant-Dispensation A. For this is the Covenant that I will make with the House of Israel after those Days The Anointing the Teacher saith the Lord I will put my Laws into their Mind and write them in their Hearts and I will be to them a God and they shall be to me a People And they shall not Teach every Man his Neighbour Hebr. 8.10 11. and every Man his Brother saying Know the Lord for all shall know me from the Least to the Greatest John 6.45 And they shall be all taught of God Q. Did Christ then promise that the Spirit should both abide with his Disciples and be in them A. And I will pray the Father and he shall give you another Comforter Joh. 14.16 17. that he may abide with you for ever even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him for he dwells with you and shall be in you Q. For what End were the Scriptures written A. For whatsoever things were written aforetime Rom. 15.4 were written for our Learning that we through Patience and Comfort of the Scriptures might have hope Q. For what are they profitable A. Thou hast known the Holy Scriptures 2 Tim. 3.15 16 17. which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto all Good Works Q. Wherein consisteth the Excellency of the Scriptures A. Knowing this first 2 Pet. 1.20 21. that no Prophecy of the Scriptures is of any private Interpretation For the Prophecy came not in Old Time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost Q. The Scriptures are then to be regarded because they came from the Spirit and they also testifie that not they but the Spirit is to lead into all Truth In what respect doth Christ Command to Search them A. Search the Scriptures for in them ye think ye have Eternal Life John 5.39 and they are they which testifie of me Q. I perceive there was a Generation of old that greatly exalted the Scriptures and yet would not believe nor come to be guided by that the Scriptures directed to How doth Christ bespeak such A. Do not think that I will accuse you to the Father there is One that accuseth you even Moses in whom ye trust for had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his Writings how shall ye believe my Words John 5.45 46 47. Q. What ought then such to be accounted of notwithstanding of their Pretences of being ruled by the Scriptures A. In which are some things hard to be understood 2 Pet. 3.16 which they that are Vnlearned and Vnstable wrest as they do also the other Scriptures unto their own Destruction CHAP. III. Of Jesus Christ being manifest in the Flesh the Vse and End of it Question WHat are the Scriptures which do most observably prophesy of Christ's Appearance Answer Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me unto him ye shall hearken Therefore the Lord himself shall give you a Sign Behold Isai. 7.14 a Virgin shall conceive and bear a Son and shall call his Name Immanuel Q. Was not Jesus Christ in being before he Appeared in the Flesh What clear Scriptures prove this against such as erroneously assert the contrary Mich. 5.2 A. But thou Bethlehem Ephratah though thou be little among the Thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose Goings forth have been from of Old from Everlasting John 1.1 2 3. In the Beginning was the Word and the Word was with God and the Word was God The same was in the Beginning with God All things were made by him and without him was not any thing made that was made Jesus said unto them Verily verily I say unto you Before Abraham was John 8.58 I am John 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was And to make all Men see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God Ephes. 3.9 who created all things by Jesus Christ. Col. 1.16 For by him were all things created that are in Heaven and that are in Earth
that which may be known of himself A. That which may be known of God is manifest in them Rom. 1.19 for God hath shewed it unto them Q. Is then this Light or Seed sown in the Hearts of Evil Men A. And he spake many things to them in Parables Behold a Sower went forth to sow and when he sowed Matth. 13.3 4 5 7. some Seeds fell by the way-side c. some fell among stony places c. and some fell among Thornes c. Q. Are these places where the Seed is said to have fallen understood of the Heart of Man A. Hear ye therefore the Parable of the Sower when any one heareth the Word of the Kingdom Matth. 13.18 19. and understandeth it not then cometh the Wicked One and catcheth away that which was sown in his Heart this is he which received the Seed by the way-side c. Q. Is this Seed small in its first Appearance A. The Kingdom of Heaven is like to a Grain of Mustard Seed which a Man took and sowed in his Field Matth. 13 31 32. which indeed is the least of all Seeds Q. Forasmuch as many understand not this under the Notion and Appellation of Light or Seed it being quite another Dialect than the common though I must needs confess it is the very Language of the Scriptures Is there a saving Manifestation of the Spirit given unto all A. The Manifestation of the Spirit is given to every Man to profit withal 1 Cor. 12.7 Q. Sure if it be to profit withal it must be in order to save for were it not useful nor yet sufficient to save what Profit could it be of But in regard some speak of a Grace that is Common and of a Grace that is Saving is there such a Grace Common unto all as brings Salvation A. The Grace of God that brings Salvation hath appeared to all Men. Tit. 2.11 Q. That which brings Salvation must needs be saving What doth that Grace teach us A. Teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Tit. 2.12 Righteously and Godly in this present World Q. Certainly that which teacheth both Righteousness and Godliness must be sufficient for therein consisteth the whole Duty of Man What saith the Apostle elsewhere of this Instructor A. And now Brethren I commend you to God and to the Word of his Grace Acts 20.32 which is able to build you up and to give you an Inheritance among all those that are Sanctified Q. What is the Word of God A. The Word of God is quick and powerful and sharper than any Two-edged Sword Hebr. 4.12 13. piercing even to the dividing asunder of Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart Neither is there any Creature that is not Manifest in his Sight but all things are naked and open to the Eyes of him with whom we have to do Q. Ought we not to take heed to this Word A. We have also a more Sure Word of Prophecy whereunto ye do well that ye take heed 2 Pet. 1.19 as unto a Light that shineth in a Dark Place until the Day dawn and the Day-Star arise in your Hearts Q. I perceive the Scriptures are very clear both concerning the Vniversality and Sufficiency of this Light Seed Grace and Word of God but is this Word nigh or afar off Inward or Outward A. Say not in thine Heart Who shall ascend into Heaven that is to bring Christ down from above Rom. 10.6 7 8. or who shall descend into the Deep that is to bring up Christ again from the Dead But what saith it The Word is nigh in thy Mouth and in thy Heart that is the Word of Faith which we preach Q. That is clear as to the Word Is there any Scripture speaks of the Light 's being Inward A. God who commanded the Light to shine out of Darkness has shin'd in our Hearts 2 Cor. 4.6 7 to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ. But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God and not of us Q. But seeing it is also called the Seed of the Kingdom is the Kingdom of God also within A. The Kingdom of God comes not with Observation neither shall they say Lo here or Lo there for behold Luke 17.20 21. the Kingdom of God is within you CHAP. VI. Concerning Faith Justification and Works Question WHat is Faith Answer Hebr. 11.1 Faith is the Substance of things hoped for and the Evidence of things not seen Q. Is Faith of absolute necessity A. Without Faith it is Impossible to please him for he that cometh to God must believe that he is and that he is a Rewarder of them Hebr. 11.6 that diligently seek him Q. Are we Justified by Faith A. Wherefore the Law was our School-Master to bring us unto Christ that we might be Justified by Faith Gal. 3.24 Q. What is the Nature of this Faith that availeth to Justification A. For in Jesus Christ neither Circumcision availeth any thing nor Uncircumcision but Faith which worketh by Love Gal. 5.6 Q. Are Works then necessary to Justification as well as Faith A. But wilt thou know O Vain Man that Faith without Works is Dead Was not Abraham our Father justified by Works Jam. 2.20 21 22 23 24. when he had offered Isaac his Son upon the Altar Seest thou how Faith wrought with his Works and by Works was Faith made perfect And the Scripture was fulfilled which saith Abraham believed God and it was imputed to him for Righteousness He was called the Friend of God Ye see then how that by Works a Man is justified and not by Faith only Q. If then both be equally required in Justification what are these Works which the Apostle excludes so much Rom. 3.20 A. By the Deeds of the Law there shall no Flesh be Justified in his sight Q. But though we be not Justified by the Deeds of the Law is not this to exclude Boastings that the Grace of God may be exalted Ephes. 2.8 9 10. A. For by Grace are ye saved through Faith and not of your selves it is the Gift of God not of the Works lest any Man should boast for we are his Workmanship created in Christ Jesus unto good Works Q Are even the Works which are performed by Grace excluded Are we never said to be saved or justified by them Tit. 3 5 6.7 A. Not by Works of Righteousness which we have done but according to his Mercy he saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour that being justified by his Grace we should be made Heirs according to the hope of Eternal Life Q. I perceive then that to be
him sinneth not Whosoever sinneth hath not seen him neither known him Little Children let no Man deceive you he that doth Righteousness is Righteous even as he is Righteous He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Whosoever is born of God doth not commit Sin for his Seed remaineth in him and he cannot Sin because he is born of God In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother Q. It is very plain by these Passages that the Apostles were far of another Mind then those that plead for Sin during term of Life and much against the Deceit of those who will esteem themselves Good Christians while they live in their Sins A. Not every one that saith unto me Lord Lord Matth. 7.21 24. shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Therefore whosoever heareth these things of mine and doth them I will liken him unto a Wise Man which built his House upon a Rock If ye know these things happy are ye John 13 17. if ye do them Q. What saith the Apostle Paul further concerning the needfulness of this thing A. Circumcision is nothing and Uncircumcision is nothing 1 Cor. 7.19 but the keeping of the Commandments of God Q. Was not this according to the Apostle Paul 's Judgment the very Intention of Christ to have his Church and Children to be Pure and without Spot A. According as he has chosen us in him before the Foundation of the World Ephes. 1.4 that we should be Holy and without Blame before him in Love Even as Christ also loved the Church Ephes. 5.25 26 27. and gave himself for it that he might Sanctifie and Cleanse it that he might present it to himself a Glorious Church not having Spot or Wrinkle or any such thing but that it should be Holy and without Blemish Q. Doth not Paul press the same thing further besides the other Passages above-mentioned A. Having therefore these Promises Dearly Beloved 2 Cor. 7.1 Let us Cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Finally Brethren farewel 2 Cor. 13.11 Col. 1.28 be Perfect Christ in you the Hope of Glory whom we Preach warning every Man and teaching every Man in all Wisdom that we may present every Man Perfect in Christ Jesus Gal. 2.12 Labouring fervently for you in Prayers that ye may stand Perfect and Compleat in all the Will of God 1 Thess. 3.13 To the end he may establish your Hearts Vnblameable in Holiness before God And the very God of Peace Sanctifie you wholly and I pray God your whole Spirit 1 Thess. 5.23 and Soul and Body be presented Blameless unto the Coming of our Lord Jesus Christ. Q. Is not this then the very End for which God appointed Teachers in his Church A. And he gave some Apostles and some Prophets Ephes. 4.11 12 13. and some Evangelists and some Pastors and Teachers for the Perfecting of the Saints for the Work of the Ministry for the Edifying of the Body of Christ till we all come in the Unity of the Faith and of the Knowledge of the Son of God unto a Perfect Man unto the Measure of the Statute of the Fulness of Christ. Q. Seeing this is so much pressed by the Holy Men doth not the Scripture which cannot lie give none of the Saints this Testimony as being free from Sin at sometimes and so not always and daily sinning as is supposed Gen. 6.9 A. Noah was a Just Man and perfect in his Generations and Noah walked with God And the Lord said unto Satan Hast thou considered my Servant Job Job 1.8 that there is none like him in the Earth a Perfect and an Vpright Man one that feareth God and escheweth Evil. There was in the days of Herod King of Judea a certain Priest named Zacharias of the Course of Abia and his Wife was of the Daughters of Aaron Luke 1.1 2. and her Name was Elizabeth and they were both Righteous before God walking in all the Commandments and Ordinances of the Lord Blameless Q. That proves sufficiently as to particular Persons but what doth the Scripture intimate of this Nature even of Considerable Numbers Ephes. 2.4 5 6. A. But God who is rich in Mercy for his great Love wherewith he hath loved us even when we were dead in Sin hath quickened us together with Christ and hath raised us up together and made us sit together in Heavenly Places in Christ Jesus But ye are come unto Mount Sion and unto the City of the Living God the Heavenly Jerusalem Hebr. 12.22 23. and to an Innumerable Company of Angels to the General Assembly and Church of the First-born which are written in Heaven to God the Judge of all and to the Spirits of Just Men made perfect And I looked and lo a Lamb stood on Mount Sion Rev. 14.1 4. and with him an Hundred Forty and Four Thousand having his Fathers Name written in their Fore-head These are they which were not defiled with Women for they are Virgins These are they which follow the Lamb wheresoever he goeth These are Redeemed from among Men being their first Fruits unto God and to the Lamb. And in their Mouth was found no Guile for they are without Fault before the Throne of God CHAP. VIII Concerning Perseverance and Falling from GRACE Question IS it enough for a Believer to be sure that he hath once received true Grace or is there any further Certainty requisite 2 Pet. 1.10 Answer Wherefore the rather Brethren give Diligence to make your Calling and Election sure for if ye do these things ye shall never fall Q. May one that hath received true Grace have Ground to fear or suppose he can fall A. 1 Cor. 9.27 But I keep under my Body and bring it into Subjection least that by any means when I have Preached to others I my self should be a Cast-away Q. That greatly contradicteth the Doctrine of such as say Once in Grace ever in Grace but doth the Apostle Paul express this only out of an Humble Esteem of himself or doth he judge or suppose the like of other Saints A. Take heed Brethren Hebr. 4.12 13. lest there be in any of you an evil Heart of Unbelief in departing from the Living God but exhort one another daily while it is called to day least any of you be hardned through the Deceitfulness of Sin Hebr. 4.11 Let us labour therefore to enter into that Rest lest any Man fall after the same Example of Unbelief For it is impossible for those who were once enlightened Hebr. 6.4 5 6. and
Flesh is not the same Flesh but there is one kind of Flesh of Men another Flesh of Beasts another of Fishes and another of Birds there are also Celestial Bodies and Bodies Terrestrial but the Glory of the Celestial is one and the Glory of the Terrestrial is another There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars for one Star differs from another Star in Glory so also is the Resurrection of the Dead it is sown in Corruption it is raised in Incorruption it is sown in Dishonour it is raised in Glory it is sown in Weakness it is raised in Power it is sown a Natural Body it is raised a Spiritual Body There is a Natural Body and there is a Spiritual Body Q. The Apostle seems to be very positive that it is not that Natural Body which we now have that shall rise but a Spiritual Body A. * 1 Cor. 15.50 51 52 53 54 55. Now this I say Brethren That Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption Behold I shew you a Mystery We shall not all sleep but we shall all be changed in a Moment in the Twinkling of an Eye at the last Trump for the Trumpet shall sound and the Dead shall be raised incorruptible and we shall be changed For this Corruptible must put on Incorruption and this Mortal must put on Immortality So when this Corruptible shall have put on Incorruption and this Mortal shall have put on Immortality then shall be brought to pass the Saying that is written Death is swallowed up in Victory O Death where is thy Sting O Grave where is thy Victory CHAP. XV. A Short Introduction to the CONFESSION of FAITH HAving thus largely and evidently performed the chief Part of that which I promised in this Treatise in giving a full account of our Principles in plain Scripture-words and also answering by the Scriptures the chief and main Objections made against us I come to a Confession of Faith in which I shall not be so large for that I judge it not Convenient to make an Interpretation of all the Scriptures before-mentioned which if needful the Reader may easily observe were not very difficult to do But whereas a Confession of Faith called rather for an Affirmative Account of ones own Faith than for the Solution of Objections or any thing of Debate in a Discursive Way which is both more properly and pertinently performed in a Catechism therefore I have here only done so I am necessitated sometimes to intermix some words for Coherence of the Matter as sometimes And and sometimes Therefore and the like but not such as any Ingenuous Person can affirm do add to the Matter or that may any wise justly be reckoned a Comment or Meaning and therefore to avoid the Censure of the most Curious Carping Criticks these are marked with a different Character Likewise unless I should have ridiculously offered to publish incongruous Grammar there was a true need sometimes to change the Mood and Person of a Verb in all which places whosoever will look to the words shall find it is done upon no Design to alter any whit the naked Import of them As for Instance where Christ says I am the Light of the World were it proper for me to write thus I am the Light c. Or can it be reckoned any whit Contradicting of my Purpose and Promise to write Christ is the Light where the first Person is changed to the third Also sometimes I express things which are necessarily understood as when any of the Apostles say We there instead of We I write Apostles and where they say You speaking of the Saints there I mention Saints instead of it for the Connexion of the Sentence sometimes requires it As in the first Article in mentioning that of 1 John 1.5 concerning God's being Light and in such like Cases which I know no impartial Reader would have quarrelled though wanting this Apology which I judged meet to premise knowing there is a Generation who when they cannot find any real or substantial Ground against Truth and its Followers will be Cavilling at such little Niceties therefore such may see this Objection is obviated CHAP. XVI A CONFESSION of FAITH concerning Twenty Three Articles ARTICLE I. Concerning God and the True and Saving Knowledge of him THere is one God a Eph. 4.6 1 Cor. 8.4 6. who is a Spirit b John 4.24 And This is the Message which the Apostles heard of him and declared unto the Saints That he is Light and in him is no Darkness at all c 1 John 1.5 There are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One d 1 John 1.7 The Father is in the Son and the Son is in the Father e John 10.38 and 14.10 11. and 5.26 No Man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will Reveal him f Matth. 11.27 Luke 10.22 The Spirit searcheth all things yea the deep things of God g 1 Cor. 2.10 For the Things of God knoweth no man but the Spirit of God Now the Saints have received not the Spirit of the World but the Spirit which is of God that they might know the things which are freely given them of God h 1 Cor. 2.11 12. For the Comforter which is the Holy Ghost whom the Father sends in Christ's Name he teacheth them all things and bringeth all things to their Remembrance i John 14.26 ARTICLE II. Concerning the Guide and Rule of Christians CHrist prayed to the Father and he gave the Saints another Comforter that was to abide with them for ever even the Spirit of Truth whom the World cannot receive because it seeth him not nor knoweth him But the Saints know him for he dwelleth with them and is to be in them k John 14.16 17. 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 Sons of God l Rom. 8.9 14. For this is the Covenant that God hath made with the House of Israel He hath put his Laws in their Mind and writ them in their Hearts and they are all taught of God m Hebr. 8.10 11. And the Anointing which they have received of him abideth in them and they need not that any man teach them but as the same Anointing teacheth them of all things and is Truth and is no Lie n 1 John 2.27 ARTICLE III. Concerning the Scriptures WHatsoever things were written aforetime were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope o Rom. 15.4 which are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture being given by Inspiration of God and
carnal but mighty through God to the pulling down of strong Holds casting down Imaginations and every High Thing that exalteth itself against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ y 2 Cor. 10 3.4 5. For Wars and Fightings come of the Lusts that war in the Members z Jam. 4.1 2. Therefore Christ commands not to resist Evil but whosoever will smite on the right Cheek to turn the other also a Mat. 5.39 Because Christians are Lambs among Wolves b Luke 10.3 Therefore are they hated of all Men for Christ's sake c Mat. 10.22 And all that will live Godly in Christ Jesus must suffer Persecution d 2 Tim. 3.12 Such are Blessed for theirs is the Kingdom of Heaven e Mat. 5 10. For though they have lost their Lives yet shall they save them f Mat. 16.25 And because they have confessed Christ before Men he will also confess them before the Angels of God g Luke 12.8 9. We ought not then to fear them which kill the Body but are not able to kill the Soul but rather him which is able to destroy both Soul and Body in Hell h Mat. 10.28 ARTICLE XXII Concerning Magistracy LEt every Soul be subject to the Higher Powers for there is no Power but of God the Powers that be are ordained of God Whosoever therefore resists the Power resists the Ordinance of God and they that resist shall receive to themselves Damnation For Rulers are not a Terror to Good Works but to the Evil wilt thou then not be afraid of the Power do that which is good and thou shalt have Praise of the same for he is the Minister of God to thee for good But if thou do that which is Evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute Wrath upon him that doth Evil. Wherefore we must needs be subject not only for Wrath but also for Conscience sake For for this Cause pay we also Tribute for they are God's Ministers attending continually upon this very thing Render therefore to all their Dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour i Rom. 13.1 2 7. Therefore are we to submit ourselves to every Ordinance of Man for the Lord's sake whether it be to the King as Supream or unto Governours as unto them that are sent by him for the Punishment of Evil-Doers and for the Praise of them that do Well for so is the Will of God that with well-doing we may put to Silence the Ignorance of Foolish Men k 1 Pet. 2.13 14 15. Yet it is right in the Spirit of God to hearken unto him more than unto them l Acts 4.19 And though they straightly Command us not to teach in Christ's Name we ought to obey God rather than Men m Acts 5.28 29. ARTICLE XXIII Concerning the Resurrection THere shall be a Resurrection of the Dead both of the Just and Vnjust n Acts 24.15 They that have done Good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Damnation o John 5.29 Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption p 1 Cor. 15.50 Nor is that Body sown that shall be but God gives it a Body as it has pleased him and to every Seed his own Body It is sown in Corruption it is raised in Incorruption It is sown in Dishonour it is raised in Glory It is sown in Weakness it is raised in Power It is sown a Natural Body it is raised a Spiritual Body q 1 Cor. 15.37 38 42 43 44. CHAP. XVII A short Expostulation with and APPEAL to all other Professors COme let us reason with you all ye Professors of Christianity of what sort or kind soever and bring forth your Catechisms and Confessions of FAITH to that which by most of your selves is accounted the Touch-Stone or Rule And suffer your selves no more to be blinded and to Err through your Ignorance of the Scriptures and of the Power of God but freely acknowledge and confess to that Glorious Gospel and Light which the Scriptures so clearly witness to and your Experience must needs answer as also to these other Doctrines The Noble Principle of Truth all are Invited unto which consequentially depend upon the behalf of that Noble and truly Catholick Principle wherein the Love of God is so mercifully exhibited to all Men and his Justice and Mercy do like Twins so Harmoniously Concord his Mercy in the oft tendering of his Love through the Strivings and Wrestlings of his Light during the day of every man's Visitation and his Justice both in the destroying and cutting away of the Wicked Nature and Spirit in those that suffer themselves to be Redeemed through his Judgments and in the utter Overthrow of such who rebelling against the Light and doing Despight to the Spirit of Grace hate to be Reformed Now not only this Fundamental Principle is clearly held forth in this Treatise but all these that depend upon it as the real and inward Justification of the Saints through the Power and Life of Jesus Revealed in them their full and perfect Redemption from the Body of Death and Sin as they grow up by the Workings and Prevalency of his Grace And yet lest Security should enter there is great need of Watchfulness in that they may even depart after they have really witnessed a good Condition and make Ship-wrack of the Faith and of a good Conscience with all the parts of the Doctrine of Christ as they lie linked together like a Golden Chain which doth very much evidence the Certainty and Vertue of Truth above all Heresies Error and Deceit however so cunningly gilded with the specious Pretences thereof For Truth is intire in all its parts and consonant to it self without the least Jar having a wonderful Coherence and notable Harmony The Harmony of Truth as of a well-tuned Instrument answering together like the Strings of a well-tuned Instrument whereas the Principles of all other Professors though in some things most of them come near and divers acknowledge that which is Truth yet in most things they stray from it so that their Principles greatly contradict and Jar one against another And though they may alledge Scriptures for some of their Principles yet they are put strangely to wrest it and to deny it for others My Appeal then to and Expostulation with all sorts of Professors is not to prove some one or two Points by the Scriptures for there be some general Notions of Truth which most if not all agree to but the whole Body of our Principles as they stand in relation to each other which none of them all is able to do For among the many Professors their Catechisms and Confessions of Faith I
omitted In Chap. 21. Sect. 7. where they say That the Sabbath from the Resurrection of Christ was changed into the First Day of the Week which in Scripture say they is called the Lord's Day and is to be continued to the End of the World as the Christians Sabbath In which they assert Three Things First That the First Day of the Week is come in place of the Seventh for a Sabbath To prove which they alledge 1 Cor. 16. 1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the First Day of the Week let every one of you lay by him in store as God hath prospered him that there be no Gathering when I come Acts 20.7 The Divines Non-sensical Proofs That the First day of the Week is instead of the Sabbath And upon the First Day of the Week when the Disciples came together to break Bread Paul preached to them ready to depart on the Morrow and continued his Speech until Midnight That these Proofs Assert not the things expresly we need not I suppose dispute Now to say that because Paul desires the Corinthians to lay something by them in store that day or because he brake Bread continued his Speech until Midnight therefore the First Day of the Week is come in place of the Sabbath is a Consequence more remarkable for its Sottishness than to be credited for its Soundness Indeed to make so solemn an Article of Faith as these Men would have the Morality of the First Day of the Week to be would need a more positive and express Authority The Text doth clearly enough tell the Reason of the Disciples Meeting so frequently and of Paul's preaching so long because he was ready to depart to Morrow it speaks not a word of its being Sabbath Their Second Assertion That the First Day of the Week is therefore called the Lord 's Day Is drawn yet more strangely from that of Rev. 1.10 The Lord's Day I was in the Spirit on the Lord 's Day and heard behind me a great Voice as of a Trumpet Whereas no particular Day of the Week is mentioned So for them to say John meaned the First Day of the Week hath no more Proof but their own bare Assertion For their Third Assertion That it is to be continued to the End of the World as the Christians Sabbath They that alledge these Scriptures Exod. 20.8 10 11. Remember the Sabbath Day to keep it Holy but the Seventh Day is the Sabbath of the Lord thy God in it thou shalt not do any Work The Sabbath-Day thou nor thy Son nor thy Daughter thy Man-Servant nor thy Maid-Servant nor thy Cattle nor thy Stranger which is within thy Gates for in Six Days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh Day wherefore the Lord blessed the Sabbath Day and hallowed it Isaiah 56.2 4 6 7. Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you Till Heaven and Earth pass one Jot or one Tittle shall in no wise pass from the Law till all be fulfilled If they prove any thing they must needs prove the continuance of the Seventh Day seeing in all the Law there is no mention made of the First Day of the Week being a Sabbath The Seventh Day If these may be reckoned good and sound Consequences I know no Absurdities so great no Heresies so damnable no Superstitions so ridiculous but may be cloathed with the Authority of Scripture In their Twenty Seventh Chapter in the 1 2 3. Sections they speak at large of the Definition and Nature of Sacraments but in all the Scriptures they bring there is not one Word of Sacraments The Truth is there was a good Reason for this Omission for such a thing is not to be found in all the Bible The word Sacrament not to be found in all the Bible For them to alledge that the thing signified is to be found in Scripture though that be also a begging of the Question will not excuse such who elsewhere aver The Whole Counsel of God is contained in the Scripture to forsake and reject the Tenour thereof and scrape out of the Rubbish of the Romish Tradition for that which is reckoned by themselves so substantial a part of their Faith In their Fourth Section they assert two things First That there are Two only Sacraments under the Gospel Secondly That these two are Baptism and the Supper To prove which they alledge Matth. 28.19 Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 1 Cor. 11.20 23. When ye come together therefore into one place this is not to eat the Lord 's Supper for I have received of the Lord that which also I delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread 1 Cor. 4.1 Let a Man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Heb. 5.4 4. And no Man taketh this Honour to himself but he that is called of God as was Aaron Now granting there were such a thing as Sacraments to be solemnly performed all that these Scriptures will prove is That these Two were appointed to be performed But that there are only Two or that these are they which is the thing asserted and incumbent to be proved there is not the least Shadow of Proof alledged For according to their own Definition of a Sacrament in the larger Catechism where they say The parts of a Sacrament are two the one an outward and sensible Sign used according to Christ's own appointment the other an inward and spiritual Grace thereby signified both the Washing of one another's Feet and the Anointing of the Sick with Oil doth answer to it and many other Things So that the Probation of a Sacrament at all or of their being Two Seven yea or Seventy is all alike easie seeing neither Name nor Number is to be found in the Scripture they being the meer Conceits and Inventions of Men. And yet it is marvellous to see with how great Confidence some Men do assert the Scripture to be their Rule while they build up so considerable Parts of their Doctrine without the least Scripture-Foundation Thus I thought fit to pitch upon these Three viz. the Scriptures Sabbath and Sacraments because these be Three of the main things for which we the Quakers are chiefly cried out against and accused as believing Erroneously concerning them Now what we believe concerning these things and how agreeable our Testimony herein is to the Scriptures is heretofore sufficiently demonstrated Also how little Scripture-Proof these have for their Contrary Assertions to us in these things notwithstanding of their great Pretences to Scripture will
wholly bound up to these things already delivered in the Scriptures as if God had spoke his last words there to his People * So saith James Durham a noted Man among the Presbyterians in his Exposition upon the Revelations we are put with our own natural Understandings to Debate about the Meanings of it and forced to Interpret them not as they plainly speak but according to the Analogy of a certain Faith made by Men not so much contrived to answer the Scriptures as the Scriptures are strained to vindicate it which to doubt of is also counted Heresy deserving no less than Ejection out of our Native Country and to be Robbed of the Common Aid our Nativity entitles us to And on this hand we may boldly say both Papists and Protestants have greatly gone aside On the other hand some are so great Pretenders to inward Motions and Revelations of the Spirit that there are no Extravagancies so wild which they will not cloak with it and so much are they for every ones following their own Mind as can admit of no Christian Fellowship and Community nor of that good Order and Discipline which the Church of Christ never was nor can be without This gives an open Door to all Libertinism and brings great Reproach to the Christian Faith And on this hand have foully fall'n the German Anabaptists so call'd John of Leyden Knipperdolling c. in case these monstrous things committed by them be such as they are related and some more moderate of that kind have been found among the People in England called Ranters as it is true the People called Quakers have been branded with both of these Extreams it is as true it hath been and is their Work to Avoid them and to be found in that even and good Path of the Primitive Church where all were no doubt led and acted by the Holy Spirit and might all have prophesied one by one and yet there was a Subjection of the Prophets to the Spirits of the Prophets There was an Authority some had in the Church yet it was for Edification and not for Destruction there was an Obedience in the Lord to such as were set over and a being taught by such and yet a knowing of the Inward Anointing by which each Individual was to be led into all Truth The Work and Testimony the Lord hath given us is to Restore this again and to set both these in their right place without causing them to destroy one another To manifest how this is Accomplished and Accomplishing among us is the Business of this Treatise which I hope will give some Satisfaction to Men of sober Judgments and impartial and unprejudicate Spirits and may be made useful in the good Hand of the Lord to Confirm and Establish Friends against their present Opposers Which is mainly intended and earnestly prayed for By The 17th of the 8th Month 1674. Robert Barclay THE CONTENTS Section I. THe Introduction and Method of this Treatise Section II. Concerning the Ground and Cause of this Controversie Section III. Whether there be any Order or Government in the Church of Christ. Section IV. Of the Order and Government we plead for Section V. In what Cases and how far this Government extends Section VI. How far this Government extends in Matters Spiritual and purely Conscientious Section VII Concerning the Power of Decision Section VIII How this Government altogether differeth from the Oppressing and Persecuting Principality of the Church of Rome and other Antichristian Assemblies The Conclusion THE Anarchy of the Ranters c. year 1674 SECTION I. The Introduction and Method of this Treatise AFter that the Lord God in his own appointed time had seen meet to put an End to the Dispensation of the Law The End of the Law and Beginning of the Gospel-Dispensation recited which was delivered to the Children of Israel by the Ministry of Moses through and by whom he did Communicate unto them in the Wilderness from Mount Sinai divers Commandments Ordinances Appointments and Observations according as they are testified in the Writings of the Law it pleased him to send his own Son the Lord Jesus Christ in the fulness of Time who having perfectly fulfilled the Law and the Righteousness thereof gave Witness to the Dispensation of the Gospel And having Approved himself and the Excellency of his Doctrine by many Great and Wonderful Signs and Miracles he sealed it with his Blood and Triumphing over Death of which it was impossible for him to be held he cherished and encouraged his despised Witnesses who had believed in him in that he Appeared to them after he was raised from the Dead comforting them with the Hope and Assurance of the pouring forth of his Spirit by which they were to be led and ordered in all things in and by which he was to be with them to the End of the World not suffering the Gates of Hell to prevail against them By which Spirit come upon them they being filled were emboldned to preach the Gospel without Fear and in a short time Thousands were added to the Church and the Multitude of them that believed were of One Heart and of One Soul and great Love and Zeal prevailed and there was nothing lacking for a season But all that was Caught in the Net did not prove Good and Wholsom Fish some were again to be Cast in that Ocean from whence they were Drawn of those many that were Called The Divers Sorts of them that were called in the Apostles days all proved not Chosen Vessels fit for the Master's Use and of all that were brought into the great Supper and Marriage of the King's Son there were that were found without the Wedding-Garment Some made a Shew for a Season and afterwards fell away there were that drew back there were that made Shipwrack of Faith and of a Good Conscience there were not only such as did backslide themselves but sought to draw others into the same Perdition with themselves seeking to overturn their Faith also yea there were that brought in Damnable Heresies even denying the Lord that bought them And also of those Members that became not wholly Corrupt for some were never again Restored by Repentance there were that were weak and sickly and young some were to be fed with Milk and not with strong Meat some were to be purged when the Old Leaven received any place and some to be Cut off for a season to be shut out as it were of the Camp for a time until their Leprosy were healed and then to be received in again Moreover as to Outwards there was the Care of the Poor of the Widow The Order in the Church of God in the Outward of the Fatherless of the Strangers c. Therefore the Lord Jesus Christ who is the Head of the Body the Church for the Church is the Body of Christ and the Saints are the several Members of that Body knowing in his infinite Wisdom what was
being Matter of Principles received and believed it is not my Work here to debate them only since they are received and owned as such for which we can and have given our sufficient Reasons elsewhere as for our other Principles we ought to care how any by walking otherwise bring Reproach upon us Yet not to pass them wholly by as to the First Besides the Testimony of the Spirit of God in our Hearts which is the Original Ground of our Faith in all things we have the Testimony of the Apostle Paul 2 Cor. 6.14 Be ye not unequally yoked together c. Now if any should think it were much from this Scripture to plead it absolutely unlawful in any Case to join in Marriage with any however otherwise Sober because of their not being one with us in all Things I shall speak my Judgment To me it appears so and to many more who have obtained Mercy and we think we have the Spirit of God But whether it be lawful or not I can say positively It is not Expedient neither doth it Edify and as that which is of dangerous Consequence doth give justly Offence to the Church of Christ and therefore no true tender Heart will prefer his private Love to the Good and Interest of the whole Body As for the Second Test. 2. Against the Priests Vsurpations In that we deny the Priests their Assumed Authority and Power to Marry it is that which in no wise we can Refile from nor can we own any in the doing of it it being a part of our Testimony against the Vsurpations of that Generation who never yet that I ever heard of could produce any Scripture-proof or Example for it And seeing none can pretend Conscience in the Matter for they themselves confess that it is no part of the Essence of Marriage if any pretending to be among us should through Fear Interest or Prejudice to the Truth come under and bow to that Image have we not Reason to deny such Slavish and Ignoble Spirits as mind not Truth and its Testimony Lastly Seeing if any walking with us Test. 3. Against forbidden Degrees of Consanguinity and Pre-engagements c. or going under the same Name should hastily or disorderly go together either being within the Degrees of Consanguinity which the Law of God forbids or that either Party should have been formerly under any Tye or Obligation to others or any other vast Disproportion which might bring a just Reflection upon us from our Opposers Can any blame us for taking Care to prevent these Evils by appointing that such as so design make known their Intentions to these Churches or Assemblies where they are most known that if any know just Cause of Hinderance it may be mentioned and a Timous Let put to the Hurt either by stopping it if they can be brought to Condescend or by refusing to be Witnesses and Concurrers with them in it if they will not For we take not upon us to hinder any to Marry otherwise than by Advice or Disconcerning our selves neither do we judge that such as do Marry contrary to our Mind that therefore their Marriage is null and void in it self or may be Dissolved afterwards Nay All our medling is in a holy Care for the Truth For if the Thing be Right all that we do is to be Witnesses and if otherwise that we may say for our Vindication to such as may upbraid us therewith that we Advised otherwise and did no ways Concur in the Matter that so they may bear their own Burden and the Truth and People of God be cleared Now I am confident What kind of Persons cannot bear the good Order of Truth that our Way herein is so answerable to Reason and Christianity that none will blame us therefore except either such whose Irregular and Impatient Lusts cannot suffer a Serious and Christian Examination and an advised and moderate Procedure or such who watching for Evil against us are sorry we should proceed so Orderly and would rather we should suffer all manner of Irregularities and Abominations that they might have the more to say against us But the Solid and Real Reasons we have for our Way herein will sufficiently plead for us in the Hearts of all Sober Men and moreover the Testimony of God's Spirit in our Hearts doth abundantly Confirm us both against the Folly of the one and the Envy of the other Fourthly There being nothing more needful than to preserve Men and Women in Righteousness after they are brought into it and also nothing more certain 4. Our Care for Restoring or Separating Offenders than that the great Enemy of Man's Soul seeks daily how he may draw back again and catch those who have in some measure escaped his Snares and known Deliverance from them therefore do we also Meet together that we may receive an Opportunity to understand if any have fallen under his Temptations that we may Restore them again if possible or otherwise Separate them from us Surely if we did not so we might be justly blamed as such among whom it were lawful to Commit any Evil unreproved indeed this were to be guilty of that Libertinism which some have falsly accused us of and which hath been our Care all along as became the People of God to avoid therefore we have sought always to keep the House clean by faithfully Reproving and Removing according to the Nature of the Offence and the Scandal following thereupon private things privately and publick things publickly We desire not to propagate Hurt and defile Peoples Minds with telling them such things as tend not to Edifie yet do we not so Cover over or Smooth over any Wickedness as not to deal roundly with the Persons guilty and causing them to take away the Scandal in their Acknowledgment before all to whose Knowledge it hath come Yet judge we not our selves obliged to tell that in Gath or publish that in the Streets of Askelon which makes the Daughters of the Vncircumcised Rejoice or strengthen Atheists and Ranters in their Obduredness who feed more upon the Failings of the Saints than to Imitate their true Repentance And therefore where we find an Vnfeigning Returning to the Lord we desire not to Remember that which the Lord hath forgotten nor yet to throw Offences in the Way of the Weak that they may stumble upon them And therefore I conclude that our Care as to these Things also is most needful and a part of that Order and Government which the Church of Christ never was nor can be without as doth abundantly appear by divers Scriptures heretofore mentioned SECTION VI. How far this Government doth extend in Matters Spiritual and purely Conscientious THus far I have considered the Order and Government of the Church as it respects Outward things and its Authority in Condemning or Removing such things which in themselves are Evil as being those which none will readily justifie the Necessity of which things is such that
then that the Saints Faith should be founded upon so fallacious a Foundation as man's outward and fallible Senses What made them then give credit to these Visions Certainly nothing else but the secret Testimony of God's Spirit in their hearts assuring them that the Voices Dreams and Visions were of and from God Abraham believed the Angels but who told him that these Men were Angels we must not think his Faith then was built upon his outward Senses but proceeded from the secret Perswasion of God's Spirit in his heart This then must needs be acknowledged to be originally and principally the Object of the Saints Faith without which there is no true and certain Faith and by which many times Faith is begotten and strengthened without any of these outward or visible Helps As we may observe in many passages of the Holy Scripture where it is only mentioned And God said c. And the word of the Lord came unto such and such saying c. But if any one should pertinaciously affirm Object That this did Import an Outward Audible Voice to the Carnal Ear. I would gladly know what other Argument such a one could bring for this his Affirmation saving his own simple Conjecture It is said indeed Answ. The Spirit witnesseth with our Spirit but not to our outward Ears Rom. 8.16 And seeing the Spirit of God is within us The Spirit speaks to the Spiritual Ear not to the Outward and not without us only it speaks to our Spiritual and not to our Bodily Ear. Therefore I see no Reason where it 's so often said in Scripture The Spirit said moved hindered called such or such a one to do or forbear such or such a thing That any have to Conclude that this was not an Inward Voice to the Ear of the Soul rather than an outward Voice to the bodily Ear. If any be otherwise minded let them if they can produce their Arguments and we may further Consider of them From all then which is above-declared I shall deduce an Argument to conclude the Probation of this Assertion thus That which any one firmly believes as the Ground and Foundation of his hope in God and Life Eternal is the formal Object of his Faith But The Inward and Immediate Revelation of God's Spirit speaking in and unto the Saints was by them believed as the Ground and Foundation of their hope in God and Life Eternal Therefore These Inward and Immediate Revelations were the formal Object of their Faith § IX That which now cometh under Debate is what we have Asserted Assert V in the last place to wit That the same continueth to be the Object of the Saints Faith unto this day Many will Agree Proved to what we said before who Differ from us herein There is nevertheless a very firm Argument Confirming the Truth of this Assertion included in the Proposition it self to wit That the Object of the Saints Faith is the same in all Ages though held forth under divers Administrations Which I shall reduce to an Argument and prove thus First Where the Faith is one the Object of the Faith is one But The Faith is one Therefore c. That the Faith is one is the express words of the Apostle Eph. 4.5 who placeth the One Faith with the One God importing no less than that to Affirm Two Faiths is as Absurd as to Affirm Two Gods Moreover If the Faith of the Ancients were one and the same with ours i. e. agreeing in Substance therewith and receiving the same Definition it had been impertinent for the Apostle Hebr. 11. to have illustrated the Definition of our Faith by the Examples of that of the Ancients or to go about to move us by the Example of Abraham if Abraham's Faith were different in nature from ours Nor doth hence any Difference arise because they believed in Christ with respect to his Appearance outwardly The Faith of the Saints of old the same with ours as future and we as already Appeared For nor did they then so believe in him to come as not to feel him present with them and witness him near seeing the Apostle saith They all drank of that spiritual Rock which followed them which Rock was Christ Nor do we so believe concerning his Appearance past as not also to feel and know him present with us and to feed upon him Except Christ saith the Apostle be in you ye are Reprobates so that both our Faith is one terminating in one and the same thing And as to the other Part or Consequence of the Antecedent to wit That the Object is one where the Faith is one the Apostle also proveth it in the fore-cited Chapter where he makes all the Worthies of old Examples to us Now wherein are they Imitable but because they believed in God and what was the Object of their Faith but inward and immediate Revelation as we have before proved Their Example can be no ways applicable to us except we believe in God as they did that is by the same Object The Apostle clears this yet further by his own Example Gal. 1.16 where he saith So soon as Christ was revealed in him he consulted not with flesh and blood but forthwith believed and obeyed The same Apostle Hebr. 13. vers 7 8. where he exhorteth the Hebrews to follow the Faith of the Elders adds this Reason Considering the end of their Conversation Jesus Christ the same to day yesterday and for ever hereby notably insinuating that in the Object there is no Alteration Object If any now Object The diversity of Administration Answ. I Answer That altereth not at all the Object for the same Apostle mentioneth this Diversity three times 1 Cor. 12.4 5 6. centred always in the same Object the same Spirit the same Lord the same God But further If the Object of Faith were not one and the same both to us and to them then it would follow that we were to know God some other way than by the Spirit But this were Absurd Therefore c. Lastly This is most firmly proved from a Common and Received Maxim of the School-men to wit Omnis actus specificatur ab Objecto Every Act is specified from its Object from which if it be true as they acknowledge though for the sake of many I shall not recur to this Argument as being too nice and Scholastick neither lay I much stress upon those kind of things as being that which commends not the Simplicity of the Gospel If the Object were different then the Faith would be different also Such as deny this Proposition now adays use here a Distinction granting That God is to be known by his Spirit but again denying That it is Immediate or Inward but in and by the Scriptures in which the mind of the Spirit as they say being fully and amply expressed we are thereby to know God and be led in all things As to the Negative of this Assertion That the Scriptures are
understandings to Assent unto but positively My Words which I have put into thy mouth c. From whence I Argue thus Vpon whomsoever the Spirit remaineth always and putteth words into his mouth him doth the Spirit Teach Immediately Objectively and Continually But The Spirit is always upon the Seed of the Righteous and putteth words into their mouths neither departeth from them Therefore The Spirit teacheth the Righteous Immediately Objectively and Continually Proof 2 Secondly The Nature of the New Covenant is yet more amply expressed Jer. 31.33 which is again repeated and re-asserted by the Apostle Hebr. 8.10 in these words For this is the Covenant that I will make with the house of Israel in those days saith the Lord I will put my Laws into their minds and write them in their hearts and I will be to them a God and they shall be to me a People And they shall not teach every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least to the greatest The Object here is God's Law placed in the Heart and written in the Mind from whence they become God's People and are brought truly to know him The Difference between the Outward and Inward Law In this then is the Law distinguished from the Gospel The Law before was Outward written in Tables of Stone but now it is Inward written in the Heart Of old the People depended upon their Priests for the Knowledge of God but now they have all a Certain and Sensible Knowledge of him concerning which Augustine speaketh well in his Book de Literâ Spiritu from whom Aquinas first of all seems to have taken occasion to move this Question Whether the New Law be a Written Law or an Implanted Law Lex scripta vel Lex indita Which he thus resolves Affirming That the New Law or the Gospel is not properly a Law written as the old was but Lex indita an implanted Law and that the Old Law was written without but the New Law is written within on the Table of the Heart How much then are they deceived who instead of making the Gospel preferrable to the Law have made the Condition of such as are under the Gospel far worse For no doubt it is a far better and more desirable thing to Converse with God Immediately than only Mediately as being a higher and more glorious Dispensation and yet these men acknowledge The Gospel Dispensation more Glorious than that under the Law that many under the Law had Immediate Converse with God whereas they now cry It is Ceased Again Vnder the Law there was the Holy of Holies into which the High-Priest did enter and received the Word of the Lord Immediately from betwixt the Cherubims so that the People could then Certainly know the mind of the Lord But now according to these mens Judgment we are in a far worse Condition having nothing but the Outward Letter of the Scripture to guess and divine from concerning one Verse of which scarce Two can be found to Agree But Jesus Christ hath promised us better things though many are so Unwise as not to believe him even to Guide us by his own Vnerring Spirit and hath rent and removed the Vail whereby not only one and that once a year may enter but All of us at all times have Access unto him as often as we draw near unto him with pure hearts He reveals his Will to us by his Spirit and writes his Laws in our Hearts These things being then thus premised I Argue Where the Law of God is put into the mind and written in the heart there the Object of Faith and Revelation of the Knowledge of God is Inward Immediate and Objective But The Law of God is put into the mind and written in the heart of Every true Christian under the New Covenant Therefore The Object of Faith and Revelation of the Knowledge of God to Every true Christian is Inward Immediate and Objective The Assumption is the express words of Scripture The Proposition then must needs be True except That which is put into the mind and written in the heart were either not Inward not Immediate or not Objective which is most Absurd § XII The Third Argument is from these words of John 1 John 2. Arg. III vers 27. But the Anointing which ye have received of him abideth in you and ye need not that any man teach you The Anointing recommended as but the same Anointing teacheth you of all things and is Truth and no Lie and even as it hath taught you ye shall abide in him First This could not be any special 1. Common peculiar or extraordinary Priviledge but that which is Common to all the Saints it being a general Epistle directed to all them of that Age. Secondly The Apostle proposeth this Anointing in them 2. Certain as a more certain Touch-stone for them to discern and try Seducers by even than his own Writings for having in the former verse said that he had Written some things to them concerning such as Seduced them he begins the next Verse But the Anointing c. and ye need not that any man Teach you c. Which infers that having said to them what can be said he Refers them for all to the Inward Anointing which teacheth all things as the most firm constant and certain Bulwark against all Seducers And Lastly That it is a Lasting and Continuing thing 3. Lasting The Anointing which abideth if it had not been to Abide in them it could not have Taught them all things neither Guideth them against all hazzard From which I Argue thus He that hath an Anointing abiding in him which teacheth him all things so that he needs no man to Teach him hath an Inward and Immediate Teacher and hath some things inwardly and immediately Revealed unto him But The Saints have such an Anointing Therefore c. I could prove this Doctrine from many more places of Scripture which for brevities sake I omit And now come to the Second Part of the Proposition where the Objections usually formed against it are Answered Object § XIII The most Usual is That these Revelations are Vncertain Answ. But this bespeaketh much Ignorance in the Opposers for we distinguish betwixt the Thesis and the Hypothesis that is betwixt the Proposition and Supposition For it is one thing to Affirm That the true and undoubted Revelation of God's Spirit is Certain and Infallible and another thing to Affirm That this or that particular Person or People is led infallibly by this Revelation in what they speak or write because they Affirm themselves to be so Led by the Inward and Immediate Revelation of the Spirit The first is only by us Asserted the latter may be called in Question The Question is not Who are or are not so Led but Whether all ought not or may not be so Led The Certainty of the Spirit 's
Guidance proved Seeing then we have already proved that Christ hath promised his Spirit to lead his Children and that every one of them both ought and may be Led by it If any depart from this certain Guide in deeds and yet in words pretend to be Led by it into things that are not good it will not from thence follow that the true Guidance of the Spirit is Vncertain or ought not to be followed no more than it will follow that the Sun sheweth not Light because a blind man or one who wilfully shuts his Eyes falls into a Ditch at noon day for want of Light or that no words are spoken because a deaf man hears them not or that a Garden full of fragrant flowers has no sweet smell because he that has lost his Smelling doth not smell it The Fault then is in the Organ and not in the Object All these Mistakes therefore are to be ascribed to the weakness or wickedness of men and not to that Holy Spirit Such as bend themselves most against this certain and infallible Testimony of the Spirit use commonly to alledge the Example of the Old Gnosticks and the late Monstrous and Mischievous Actings of the Anabaptists of Munster all which toucheth us nothing at all neither weakens a whit our most True Doctrine Wherefore as a most sure Bulwark against such kind of Assaults was subjoined that other part of our Proposition thus Moreover these Divine and Inward Revelations which we Establish as absolutely Necessary for the founding of the true Faith as they do not so neither can they at any time Contradict the Scriptures-Testimony or sound Reason By Experience Besides the intrinsick and undoubted Truth of this Assertion We can boldly Affirm it from our certain and blessed Experience For this Spirit never deceived us never acted nor moved us to any thing that was amiss but is clear and manifest in its Revelations which are evidently discerned of us as we wait in that pure and undefiled Light of God that proper and fit Organ in which they are Received Therefore if any Reason after this manner That Because some Wicked Vngodly Devilish Men have committed Wicked Actions and have yet more wickedly Asserted that they were led into those things by the Spirit of God Therefore The Absurdity of the Consequence No man ought to lean to the Spirit of God or seek to be led by it I utterly deny the Consequence of this Proposition which were it to be received as True then would all Faith in God and Hope of Salvation become Vncertain and the Christian Religion be turned into meer Scepticism For after the same manner I might Reason thus Because Eve was deceived by the Lying of the Serpent Therefore she ought not to have trusted to the Promise of God Because the Old World was deluded by Evil Spirits Therefore ought neither Noah nor Abraham nor Moses to have trusted the Spirit of the Lord. Because a lying Spirit spake through the four hundred Prophets that perswaded Achab to go up and fight at Ramoth Gilead Therefore the Testimony of the true Spirit in Micaiah was uncertain and dangerous to be followed Because there were seducing Spirits crept into the Church of old Therefore it was not good or Vncertain to follow the Anointing which taught all things and is Truth and no Lie Who dare say that this is a necessary Consequence Moreover not only the Faith of the Saints and Church of God of old is hereby rendered Vncertain but also the Faith of all sorts of Christians now is liable to the like hazzard even of those who seek a Foundation for their Faith elsewhere than from the Spirit For I shall prove by an Inevitable Argument Ab Incommodo i. e. from the Inconveniency of it That if the Spirit be not to be followed upon that account and that men may not depend upon it as their Guide because some while pretending thereunto commit great Evils that then nor Tradition nor the Scriptures nor Reason which the Papists Protestants and Socinians do respectively make the Rule of their Faith are any whit more Certain 1. Instances of Tradition The Romanists reckon it an Error to Celebrate Easter any other ways than that Church doth This can only be decided by Tradition And yet the Greek Church which equally layeth claim to Tradition with her self doth it otherwise Yea so little effectual is Tradition to decide the Case that Polycarpus Euseb. Hist. Eccles. lib. 5. cap. 26. the Disciple of John and Anicetus the Bishop of Rome who immediately succeeded them according to whose Example both sides Concluded the Question ought to be Decided could not Agree Here of necessity one behoved to Err and that following Tradition Would the Papists now judge we dealt fairly by them if we should thence Aver That Tradition is not to be Regarded Besides in a matter of far greater Importance the same Difficulty will occur to wit in the Primacy of the Bishop of Rome for many do Affirm and that by Tradition That in the first six hundred years the Roman Prelates never assumed the Title of Vniversal Shepherd nor were acknowledged as such And as that which altogether overturneth this Presidency there are that Alledge and that from Tradition also That Peter never saw Rome and that therefore the Bishop of Rome cannot be his Successor Would ye Romanists think this Sound Reasoning to say as ye do Many have been Deceived and Erred grievously in trusting to Tradition Therefore we ought to reject all Traditions yea even those by which we Affirm the Contrary and as we think prove the Truth Lastly In the * Conc. Flor. Sess. 5. Docreto quodam Concil Eph. Act. 6. Sess. 11. 12. Concil Flor. Sess. 18 20. Concil Flor. Sess. 21. p. 480. seqq Council of Florence the Chief Doctors of the Romish and Greek Churches did debate whole Sessions long concerning the Interpretation of one Sentence of the Council of Ephesus and of Epiphanius and Basilius neither could they ever Agree about it Secondly As to the Scripture the same difficulty occurreth the Lutherans Affirm they believe Consubstantiation by the Scripture which the Calvinists deny as that which they say according to the same Scripture is a Gross Error The Calvinists again Affirm Absolute Reprobation 2. Of Scripture which the Arminians deny Affirming the Contrary wherein both Affirm themselves to be Ruled by the Scripture and Reason in the matter Should I Argue thus then to the Calvinists Here the Lutherans and Arminians grosly Err by following the Scriture Therefore the Scripture is not a good nor certain Rule and è contrà Would either of them accept of this Reasoning as good and sound What shall I lay of the Episcopalians Presbyterians Independents and Anabaptists of Great Britain who are continually buffeting one another with the Scripture To whom the same Argument might be alledged though they do all unanimously acknowledge it to be the Rule 3.
of Reason And Thirdly as to Reason I shall not need to say much for whence come all the Controversies The Debates hence arising betwixt the old and late Philosophers Contentions and Debates in the World but because every man thinks he follows Right Reason Hence of old came the Jangles betwixt the Stoicks Platonists Peripateticks Pythagoreans and Cynicks as of late betwixt the Aristotelians Cartesians and other Naturalists Can it be thence inferred or will the Socinians those great Reasoners allow us to Conclude Because many and that very Wise men have Erred by following as they supposed their Reason and that with what diligence care and industry they could to find out the Truth that therefore no man ought to make use of it at all nor be positive in what he knows certainly to be Rational And thus far as to Opinion the same Vncertainty is no less incident unto those other Principles Anabaptists for their Wild Practices and Protestants and Papists for their Wars and â—loodshed each pretending Scripture for it § XIV But if we come to Practices though I confess I do with my whole heart abhor and detest those wild Practices which are written concerning the Anabaptists of Munster I am bold to say as bad if not worse things have been Committed by those that lean to Tradition Scripture and Reason wherein also they have averred themselves to have been Authorised by these Rules I need but mention all the Tumults Seditions and horrible Blood-shed wherewith Europe hath been Afflicted these divers Ages in which Papists against Papists Calvinists against Calvinists Lutherans against Lutherans and Papists assisted by Protestants against other Protestants assisted by Papists have miserably shed ane onothers Blood hiving and forcing men to kill one another who were Ignorant of the Quarrel and Strangers to one another All mean while pretending Reason for so doing and pleading the Lawfulness of it from Scripture For what have the Papists pretended for their many Massacres acted as well in France Tradition Scripture and Reason made a Cover for Persecution and Murder as elsewhere but Tradition Scripture and Reason Did they not say that Reason perswaded them Tradition allowed them and Scripture commanded them to persecute destroy and burn Hereticks such as denied this plain Scripture Hoc est Corpus meâ—m This is my Body And are not the Protestants Assenting to this Blood-shed who assert the same thing and encourage them by burning and banishing while their Brethren are so treated for the same Cause Are not the Islands of Great Britain and Ireland yea and all the Christian World a lively Example hereof which were divers years together as a Theatre of Blood where many lost their lives and Numbers of Families were utterly destroyed and ruined For all which no other Cause was principally given than the Precepts of the Scripture If we then compare these Actings with those of Munster we shall not find great difference for both Affirmed and Pretended they were Called and that it was lawful to Kill Burn and Destroy the Wicked We must Kill all the Wicked said those Anabaptists that we that are the Saints may possess the Earth We must burn obstinate Hereticks say the Papists that the holy Church of Rome may be purged of Rotten Members and may live in peace We must cut-off seducing Separatists say the Prelatick Protestants who trouble the peace of the Church and refuse the Divine Hierarchy and Religious Ceremonies thereof We must kill say the Calvinistick Presbyterians the profane Malignants who accuse the holy Consistorial and Presbyterian Government and seek to defend the Popish and Prelatick Hierarchy as also those other Sectaries that trouble the Peace of our Church What Difference I pray thee Impartial Reader seest thou betwixt these If it be said Object The Anabaptists went without and against the Authority of the Magistrate so did not the other I might easily Refute it Answ. by alledging the mutual Testimonies of these Sects against one another The Behaviour of the Papists towards Henry the third and fourth of France Examples of Popish Cruelties Their Designs upon James the sixth in the Gun-Powder Treason as also their Principle of the Pope's Power to depose Kings for the cause of Heresy and to absolve their Subjects from their Oath and give them to others proves it against them And as to the Protestants Protestant Violences and Persecutions in Scotland England and Holland how much their Actions differ from those other above-mentioned may be seen by the many Conspiracies and Tumults which they have been Active in both in Scotland and England which they have Acted within these Hundred Years in divers Towns and Provinces of the Nether-Lands Have they not often times sought not only from the Popish Magistrates but even from those that had begun to Reform or that had given them some Liberty of Exercising their Religion That they might only be permitted without trouble or hinderance to exercise their Religion promising they would not hinder or molest the Papists in the Exercise of theirs And yet did they not on the Contrary so soon as they had power trouble and abuse those Fellow-Citizens and turn them out of the City and which is worse even such who together with them had forsaken the Popish Religion Did they not these things in many places against the Mind of the Magistrates Have they not publickly with Contumelious speeches Assaulted their Magistrates from whom they had but just before sought and obtained the free Exercise of their Religion Representing them so soon as they opposed themselves to their Hierarchy as if they had regarded neither God nor Religion Have they not by violent hands possessed themselves of the Popish Churches so called or by force against the Magistrates mind taken them away Have they not turned out of their Office and Authority whole Councils of Magistrates under pretence that they were Addicted to Popery Which Popish Magistrates nevertheless they did but a little before acknowledge to be Ordained by God affirming themselves obliged to yield them obedience and subjection not only for Fear but for Conscience sake To whom moreover the very Preachers and Overseers of the Reformed Church had willingly sworn Fidelity and yet afterwards have they not said That the People is bound to force a wicked Prince to the observation of God's Word There are many other Instances of this kind to be found in their Histories not to mention many worse things which we know to have been acted in our time and which for brevities sake I pass by I might say much of the Lutherans whose Tumultuous Actions against their Magistrates not professing the Lutheran Profession are testified of by several Historians worthy of Credit Lutheran Seditions against the Reformed Teachers and Assault upon the Marquess of Brandenburgh c. in Germany Among others I shall propose only one Example to the Reader 's Consideration which fell out at Berlin in the year 1615. Where the
Seditious Multitude of the Lutheran Citizens being stirred up by the daily Clamours of their Preachers did not only violently take up the Houses of the Reformed Teachers overturn their Libraries and spoil their Furniture but also with reproachful words yea and with stones Assaulted the Marquess of Brandenburgh the Elector's Brother while he sought by smooth words to quiet the Fury of the Multitude they killed ten of his Guards scarcely sparing himself who at last by Flight Escaped out of their hands All which sufficiently declares that the Concurrence of the Magistrate doth not alter their Principles but only their Method of Procedure So that for my own part I see no Difference betwixt the Actings of those of Munster and these others whereof the one pretended to be led by the Spirit the other by Tradition Scripture and Reason save this that the former were rash heady and foolish in their proceedings and therefore were the sooner brought to nothing and so into Contempt and Derision but the other being more politick and wise in their generation held it out longer and so have Authorized their Wickedness more with seeming Authority of Law and Reason But both their Actings being equally Evil the Difference appears to me to be only like that which is betwixt a simple silly Thief that is easily Catched and hanged without any more ado and a Company of Resolute bold Robbers who being better guarded though their Offence be nothing less yet by violence do to evite the danger force their Masters to give them good Terms From all which then it evidently follows that they Argue very ill that despise and reject any Principle because men pretending to be led by it do evil in case it be not the natural and consequential Tendency of that Principle to lead unto those things that are evil Again It doth follow from what is above asserted that if the Spirit be to be Rejected upon this account all those other Principles ought on the same account to be Rejected And for my part as I have never a whit the lower Esteem of the blessed Testimony of the Holy Scriptures nor do the less respect any solid Tradition that is answerable and according to Truth neither at all despise Reason that noble and excellent Faculty of the mind Let none reject the Certainty of the Vnerring Spirit because of false Pretenders to it because wicked men have abused the name of them to cover their wickedness and deceive the simple so would I not have any reject or diffide the Certainty of that Vnerring Spirit which God hath given his Children as that which can alone guide them into all Truth because some have falsly pretended to it § XV. And because the Spirit of God is the Fountain of all Truth and sound Reason therefore we have well said That it cannot Contradict neither the Testimony of the Scripture nor right Reason yet as the Proposition it self Concludeth to whose last part I now come it will not from thence follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scripture or of the humane or natural Reason of man as to a more noble and certain Rule and Touch-stone for the Divine Revelation and inward Illumination is that which is evident by it self forcing the well-disposed understanding and irresistibly moving it to Assent by its own Evidence and Clearness even as the Common Principles of Natural Truths do bow the mind to a Natural Assent He that denies this part of the Proposition must needs Affirm That the Spirit of God neither can nor ever hath manifested it self to man without the Scripture or a distinct discussion of Reason or That the Efficacy of this Supernatural Principle working upon the Souls of men is less Evident than natural Principles in their common Operations Both which are false For First through all the Scriptures we may observe that the Manifestation and Revelation of God by his Spirit to the Patriarchs Prophets and Apostles was Immediate and Objective as is above proved which they did not examin by any other Principle but their own Evidence and Clearness Secondly To say The Self Evidence of the Spirit that the Spirit of God has less Evidence upon the mind of man than natural Principles have is to have too mean and low thoughts of it How comes David to invite us to Taste and see that God is good if this cannot be felt and tasted This were enough to overturn the Faith and Assurance of all the Saints both now and of old How came Paul to be perswaded That nothing could separate him from the love of God but by that Evidence and Clearness which the Spirit of God gave him The Apostle John who knew well wherein the Certainty of Faith Consisted judged it no ways Absurd without further Argument to Ascribe his Knowledge and Assurance and that of all the Saints hereunto in these words Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 Joh. 4.13 and again John 5.6 It 's the Spirit that beareth witness because the Spirit is Truth Observe the Reason brought by him Because the Spirit is Truth Of whose Certainty and Infallibility I have heretofore spoken We then Trust to and Confide in this Spirit because we know and certainly believe that it can only Lead us a-right and never Mis-lead us and from this Certain Confidence it is that we Affirm The Spirit contradicts not Scripture nor Right Reason That no Revelation coming from it can ever Contradict the Scriptures-Testimony nor right Reason not as making this a more Certain Rule to our selves but as Condescending to such who not discerning the Revelations of the Spirit as they proceed purely from God will Try them by these Mediums yet those that have the Spiritual Senses and can savour the things of the Spirit as it were in primâ Instantiâ i. e. at the first blush can discern them without Natural Demonstrations from Astronomy and Geometry or before they Apply them either to Scripture or Reason Just as a good Astronomer can Calculate an Eclipse Infallibly by which he can Conclude if the Order of Nature Continue and some strange and Vnnatural Revolution Intervene not there will be an Eclipse of the Sun or Moon such a day and such an hour yet can he not perswade an Ignorant Rustick of this until he Visibly see it So also a Mathematician can Infallibly know by the Rules of Art that the Three Angles of a Right-angled Triangle are Equal to Two Right-Angles yea can know them more certainly than any man by measure And some Geometrical Demonstrations are by all acknowledged to be Infallible which can be scarcely discerned or proved by the Senses Yet if a Geometer be at the pains to Certify some Ignorant Man concerning the Certainty of this Art by condescending to measure it and make it obvious to his Senses it will not thence
Moreover the Scripture it self wherein we are so earnestly pressed to seek after this Assurance doth not at all affirm it self a Rule sufficient to give it but wholly ascribeth it to the Spirit as Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the Children of God 1 Joh. 4.13 Hereby do we know that we dwell in him and he in us because he hath given us of his Spirit and Ch. 5.6 And it is the Spirit that beareth Witness because the Spirit is Truth § IV. Lastly That cannot be the only Principle nor Chief Rule which doth not Vniversally reach every Individual that needeth it to produce the Necessary Effect and from the Vse of which either by some innocent and sinless Defect or natural yet harmless and blameless Imperfection many who are within the Compass of the Visible Church That the Scriptures are not the Chief Rule and may without Absurdity yea with great Probability be accounted of the Elect are necessarily Excluded and that either wholly or at least from the Immediate Vse thereof But it so falls out frequently concerning the Scriptures in the Case of Deaf People 1. Deaf People Children and Idiots Instanced Children and Idiots who can by no means have the Benefit of the Scriptures shall we then affirm that they are without any Rule to God-ward or that they are all Damned As such an Opinion is in it self very Absurd and Inconsistent both with the Justice and Mercy of God so I know no sound Reason can be alledged for it Now if we may suppose any such to be under the New Covenant-Dispensation as I know none will deny but that we may suppose it without any Absurdity we cannot suppose them without some Rule and Means of Knowledge seeing it is expresly Affirmed They shall all be taught of God Joh. 6.45 And they shall all know me from the least to the greatest Hebr. 8.11 But secondly though we were rid of this Difficulty how many Illiterate and yet Good men are there in the Church of God who cannot Read a letter in their own Mother's Tongue which Imperfection though it be Inconvenient I cannot tell whether we may safely affirm it to be Sinful These can have no Immediate Knowledge of the Rule of their Faith so their Faith must needs depend upon the Credit of other mens Reading or Relating it unto them where either the altering adding or omitting of a little word may be a foundation in the poor Hearer of a very dangerous Mistake whereby he may either continue in an Iniquity ignorantly or believe a Lie confidently As for Example 2. Papists conceal the Second Commandment from the People the Papists in all their Catechisms and publick Exercises of Examination towards the People have boldly Cut away the Second Command because it seems so expresly to hit against their Adoration and Vse of Images whereas many of these People in whom by this Omission this false Opinion is fostered are under a simple Impossibility or at least a very great Difficulty to be outwardly Informed of this Abuse But further suppose all could Read the Scriptures in their own language where is there One of a Thousand that hath that Through-Knowledge of the Original Languages in which they were written so as in that respect Immediately to receive the Benefit of them Must not all these here depend upon the honesty and faithfulness of the Interpreters 3. The Uncertainty of the Interpreters of the Scriptures and their Adulterating it Which how Vncertain it is for a man to build his Faith upon the many Corrections Amendments and various Essays which even among Protestants have been used whereof the latter hath constantly Blamed and Corrected the former as guilty of Defects and Errors do sufficiently declare And that even the last Translations in the Vulgar Languages need to be Corrected as I could prove at large were it proper in this place Learned men do Confess But last of all there is no less Difficulty even occurs to these Skilled in the Original Languages who cannot so immediately receive the Mind of the Authors in these Writings as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers since the Original Copies are granted by all not to be now Extant Hieron Epist. 28. ad Lucin. pag. 247. Of which Transcribers Jerom in his time Complained saying That they wrote not what they Found but what they Vnderstood And Epiphanius saith That in the Good and Correct Copies of Luke it was written That Christ wept and that Irenaeus doth cite it but that the Catholiks blotted it out fearing lest Hereticks should have abused it Other Fathers also declare that whole Verses were taken out of Mark because of the Manichees But further Epiph. in Anachor Tom. 3. Oper. the Various Lections of the Hebrew Character by reason of the Points which some plead for as Cooevous with the first Writings which others with no less probability alledge to be a latter Invention The various Lections of the Hebrew Character c. the disagreement of divers Citations of Christ and the Apostles with those passages in the Old Testament the Appeal to the great Controversy among the Fathers whereof some most highly Approve the Greek Septuagint decrying and rendring very doubtful the Hebrew Copy as in many places vitiated and altered by the Jews other some and particularly Jerom Exalting the Certainty of the Hebrew and rejecting yea even deriding the History of the Septuagint which the Primitive Church chiefly made use of and some Fathers that lived Centuries before him affirmed to be a most Certain thing And the many Various Lections in divers Copies of the Greek and the great Alterations among the Fathers of the first three Centuries who had greater opportunity to be better informed than we can now lay claim to concerning the Books to be admitted or rejected as above is observed I say all these and much more which might be alledged puts the Minds even of the Learned into Infinite Doubts Scruples and inextricable Difficulties Whence we may very safely Conclude that Jesus Christ who promised to be always with his Children to lead them into all Truth to guard them against the devices of the Enemy and to establish their Faith upon an unmoveable Rock left them not to be principally ruled by that which was subject in it self to many Vncertainties and therefore he gave them his Spirit as their Principal Guide which neither Moths nor Time can wear out nor Transcribers nor Translators Corrupt which none are so Young none so Illiterate none in so Remote a place but they may come to be Reached and rightly Informed by it Through and by the Clearness which that Spirit gives us it is that we are only best rid of those Difficulties that occur to us concerning the Scriptures The real and undoubted Experience whereof I my self have been a Witness of with great Admiration of the love
of God to his Children in these latter days For I have known some of my Friends who profess the same Faith with me faithful Servants of the most-High God and full of the Divine Knowledge of his Truth as it was immediately and inwardly Revealed to them by the Spirit from a true and living Experience who not only were ignorant of the Greek and Hebrew Wrong Translations of Scriptures discerned in the Spirit by the Unlearned in Letters but even some of them could not Read their own Vulgar Language who being pressed by the Adversaries with some Citations out of the English Translation and finding them to disagree with the Manifestation of Truth in their hearts have boldly Affirmed The Spirit of God never said so and that it was certainly wrong for they did not believe that any of the Holy Prophets or Apostles had ever written so Which when I on this Account seriously Examined I really found to be Errors and Corruptions of the Translators who as in most Translations do not so much give us the genuine Significations of the words as strain them to express that which comes nearest with that Opinion and Notion they have of Truth And this seemed to me to sute very well with that saying of Augustine Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said that he gives only that honour to those Books which are called Canonical as to believe that the Authors thereof did in writing not Err. He adds And if I shall meet with any thing in these Writings that seemeth Repugnant to Truth I shall not doubt to say that either the Volume is Faulty or Erroneous that the Expounder hath not reached what was said or that I have in no wise Vnderstood it So that he supposes that in the Transcription and Translation there may be Errors § V. If it be then asked me Whether I think hereby to render the Scripture altogether uncertain Object or useless I Answer Not at all The Proposition it self declares what Esteem Answ. 1 I have for them And provided that to the Spirit from which they came be but granted that place the Scriptures themselves give it I do freely Concede to the Scripture the Second Place even whatsoever they say of themselves Which the Apostle Paul chiefly mentions in Two places Rom. 15.4 Whatsoever things were Written aforetime were Written for our Learning that we through Patience and Comfort of the Scriptures might have hope 2 Tim. 3.15 16 17. The Holy Scriptures are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture given by Inspiration from God is profitable for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto every good Work For though God do principally and chiefly lead us by his Spirit yet he sometimes conveys his Comfort and Consolation to us through his Children whom he raises up and Inspires to Speak or Write a Word in Season whereby the Saints are made Instruments in the hand of the Lord to strengthen and encourage one another which do also tend to perfect and make them wise unto Salvation And such as are led by the Spirit cannot neglect The Saints Mutual Comfort is the same Spirit in all but do naturally love and are wonderfully cherished by that which proceedeth from the same Spirit in another because such mutual Emanations of the heavenly Life tend to quicken the mind when at any time it is overtaken with Heaviness Peter himself declares this to have been the End of his Writing 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in Remembrance of those things though ye know them and be Established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in Remembrance God is Teacher of his People himself and there is nothing more Express than that such as are under the New Covenant They need no man to Teach them yet it was a Fruit of Christ's Ascension to send Teachers and Pastors for perfecting of the Saints So that the same Work is ascribed to the Scriptures as to Teachers the one to make the Man of God perfect the other for the perfection of the Saints As then Teachers are not to go before the Teaching of God himself under the New Covenant but to follow after it neither are they to Rob us of that great Priviledge which Christ hath purchased unto us by his Blood so neither is the Scripture to go before the Teaching of the Spirit or to Rob us of it Answ. 2 Secondly God hath seen meet that herein we should as in a Looking-glass see the Conditions and Experiences of the Saints of old that finding our Experience Answer to theirs The Scriptures a Looking-glass we might thereby be the more Confirmed and Comforted and our Hope Strengthened of obtaining the same End that observing the Providences attending them seeing the Snares they were liable to and beholding their Deliverances we may thereby be made Wise unto Salvation and seasonably Reproved and Instructed in Righteousness This is the Great Work of the Scriptures and their Service to us that we may witness them fulfilled in us and so discern the Stamp of God's Spirit and Ways upon them by the inward Acquaintance we have with the same Spirit and Work in our hearts The Scriptures Work and Service The Prophecies of the Scripture are also very comfortable and profitable unto us as the same Spirit Inlightens us to observe them fulfilled and to be fulfilled For in all this it is to be observed that it is only the Spiritual man that can make a right use of them they are able to make the Man of God perfect so it is not the Natural Man and whatsoever was written aforetime was written for Our Comfort Our that are the Believers our that are the Saints concerning such the Apostle speaks For as for the other the Apostle Peter plainly declares that the Vnstable and Vnlearned wrest them to their own destruction These were they that were Vnlearned in the Divine and Heavenly Learning of the Spirit not in Humane and School-literature of which we may safely presume that Peter himself being a Fisher-man had no great skill for it may be with great probability yea certainly be affirmed that he had no knowledge of Aristotle's Logick Logick which both Papists and Protestants now degenerating from the Simplicity of Truth make Hand-maid of Divinity as they call it and a necessary Introduction to their Carnal Natural and Humane Ministry By the infinite obscure Labours of which kind of men mixing-in their heathenish stuff the Scripture is rendered at this day of so little service to the simple people whereof if Jerom complained in his time now twelve hundred years ago saying Hierom. Ep. 134. ad Cypr. Tom. 3. It is wont to befall the most part of Learned men that it is
harder to understand their Expositions than the Things which they go about to Expound what may We say then cosidering those great Heaps of Commentaries since in Ages yet far more Corrupted § VI. In this respect above-mentioned then we have shewn what Service and Vse the Holy Scriptures as managed in and by the Spirit are of to the Church of God wherefore we do account them a Secondary Rule Moreover because they are commonly acknowledged by all The Scriptures a Secondary Rule to have been written by the Dictates of the Holy spirit and that the Errors which may be supposed by the Injury of times to have slipt-in are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith we do look upon them as the only fit outward Judge of Controversies among Christians and that whatever Doctrine is Contrary unto their Testimony may therefore justly be rejected as False And for our parts we are very willing that all our Doctrines and Practices be Tried by them which we never refused nor ever shall in all Controversies with our Adversaries as the Judge and Test. We shall also be very willing to admit it as a Positive Certain Maxime That whatsoever any do pretending to the Spirit which is Contrary to the Scriptures be accounted and reckoned a Delusion of the Devil For as we never lay claim to the Spirit 's Leadings that we may Cover our selves in any thing that is Evil so we know that as every Evil Contradicts the Scriptures so it doth also the Spirit in the first place from which the Scriptures came and whose Motions can never Contradict one another though they may appear sometimes to be Contradictory to the blind Eye of the natural Man as Paul and James seem to Contradict one another Thus far we have shewn both what we believe and what we believe not concerning the Holy Scriptures hoping we have given them their due place But since they that will needs have them to be the only certain and principal Rule want not some shew of Arguments even from the Scripture it self though it no where call it self so by which they labour to prove their Doctrine I shall briefly lay them down by way of Objections and Answer them before I make an End of this matter Object 1 § VII Their first Objection is usually drawn from Isaiah 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Now this Law Testimony and Word they plead to be the Scriptures To which I Answer That that is to beg the thing in Question and Answ. 1 remains yet Vnproved Nor do I know for what Reason we may not safely Affirm this Law and Word to be Inward But suppose it was Outward it proves not the Case at all for them neither makes it against us For it may be Confessed without any prejudice to our Cause that the Outward Law was more particularly to the Jews a Rule and more principally than to us seeing their Law was Outward and Literal but ours under the New Covenant as hath been already said is expresly Affirmed to be Inward and Spiritual To Try all things by what So that this Scripture is so far from making against us that it makes for us For if the Jews were directed to Try all things by their Law which was without them written in Tables of Stone then if we will have this Advice of the Prophet to reach us we must make it hold Parallel to that Dispensation of the Gospel which we are under So that we are to Try all things in the first place by that Word of Faith which is preached unto us which the Apostle saith is In the heart and by that Law which God hath given us which the Apostle saith also expresly is Written and placed in the Mind Lastly If we look to this place according to the Greek Interpretation of the Septuagint our Adversaries shall have nothing from thence to Carp yea it will favour us much for there it is said That the Law is given us for a help which very well agrees with what is above Asserted Their second Objection is from Joh. 5.39 Search the Scriptures c. Object 2 Here say they we are commanded by Christ himself to search the Scriptures Answ. 1 I Answer First That the Scriptures ought to be Searched we do not at all deny but are very willing to be Tried by them as hath been above declared But the Question is Whether they be the only and principal Rule which this is so far from proving that it proveth the Contrary for Christ Checks them here for too high an Esteem of the Scriptures and neglecting of him that was to be preferr'd before them and to whom they bore Witness as the following words declare For in them ye think ye have Eternal life Search the Scriptures c. and they are they which testify of me and ye will not come unto me that ye may have Life This shews that while they thought they had Eternal Life in the Scriptures they neglected to come unto Christ to have Life of which the Scriptures bore Witness This Answers well to our purpose since our Adversaries now do also Exalt the Scriptures and think to have Life in them which is no more than to look upon them as the only Principal Rule and Way to Life and yet refuse to come unto the Spirit of which they Testify even the inward Spiritual Law which could give them Life So that the Cause of this People's Ignorance and Vnbelief was not their Want of Respect to the Scriptures which though they knew and had a high Esteem of yet Christ testifies in the former verses that they had neither seen the Father nor heard his Voice at any time neither had his Word abiding in them which had they then had then they had believed in the Son Moreover that place may be taken in the Indicative Mood Ye search the Scriptures which Interpretation the Greek word will bear and so Answ. 2 Pasor translateth it which by the Reproof following seemeth also to be the more genuine Interpretation as Cyrillus long ago hath observed § VIII Their Third Objection is from these words Acts 17.11 These were more noble than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so Here say they The Beroeans are commended for Searching the Scriptures Object 3 and making them the Rule I Answer That the Scriptures either are the Principal or Only Rule Answ. 1 will not at all from this follow neither will their searching the Scriptures or being Commended for it infer any such thing for we Recommend and Approve the use of them in that respect as much as any yet will it not follow that we Affirm them to be the Principal and Only Rule Secondly It is to
Authentick that it ought to be Received First If he should say Because it Contradicts not the Rest besides that there is no mention made of it in any of the Rest perhaps these men think it doth Contradict Paul in relation to Faith and Works Whether the Epistle of James be Authentick and how to know it But if that should be granted it would as well follow that Every Writer that Contradicts not the Scripture should be put into the Canon and by this means these men fall into a greater Absurdity than they fix upon us For thus they would Equal every one the Writings of their own Sect with the Scriptures for I suppose they judge their own Confession of Faith doth not Contradict the Scriptures Will it therefore follow that it should be bound up with the Bible And yet it seems impossible according to their Principles to bring any better Aagument to prove the Epistle of James to be Authentick There is then this Vnavoidable Necessity to say We know it by the same Spirit from which it was written or otherwise to step back to Rome and say We know by Tradition that the Church hath declared it to be Canonical and the Church is Infallible Let them find a Mids if they can So that out of this Objection we shall draw an Vnanswerable Argument ad hominem to our purpose That which cannot Assure me concerning an Article of Faith necessary to be believed is not the Primary Adequate Only Rule of Faith But The Scripture cannot thus Assure me Therefore c. I prove the Assumption thus That which cannot Assure me concerning the Canon of the Scripture to wit that such Books are only to be Admitted and the Apocrypha to be Excluded Cannot Assure me of this Therefore c And lastly As to these words Rev. 22.18 that If any man shall add Object 3 unto these things God shall add unto him the Plagues that are written in this Book I desire they will shew me Answ. how it relates to any thing else than to that Particular Prophecy It saith not Now the Canon of the Scripture is filled up no man is to write more from that Spirit Yea do not all Confess What it means to Add to the Scriptures that there have been Prophecies and true Prophets since The Papists deny it not And do not the Protestants affirm that John Huss prophesied of the Reformation Was he therefore Cursed or did he therein Evil I could give many other Examples Confessed by themselves But moreover the same was in Effect Commanded long before Prov. 30.6 Add thou not unto his words lest he reprove thee and thou be found a liar Yet how many Books of the Prophets were written after And the same was said by Moses Deut. 4.2 Ye shall not Add unto the Word which I command you neither shall ye Diminish ought from it So that though we should extend that of the Revelations beyond the particular Prophecy of that Book it cannot be understood but of a New Gospel or New Doctrines or of Restraining Prop. 4 man's Spirit that he mix not his Humane Words with the Divine and not of a New Revelation of the Old as we have said before PROPOSITION IV. Concerning the Condition of Man in the Fall All Adam's Posterity or Mankind both Jews and Gentiles as to the first Adam or Earthly Man is fallen degenerated and dead deprived of the sensation or feeling of this Inward Testimony Rom. 5.12 15. or Seed of God and is subject unto the Power Nature and Seed of the Serpent which he soweth in mens hearts while they abide in this Natural and Corrupted Estate from whence it comes that not only their Words and Deeds but all their Imaginations are Evil perpetually in the sight of God as proceeding from this depraved and wicked Seed Man therefore as he is in this State can know nothing aright yea his Thoughts and Conceptions concerning God and things Spiritual until he be dis-joined from this Evil Seed and united to the Divine Light are Unprofitable both to himself and others Hence are Rejected the Socinian and Pelagian Errors in the Exalting a Natural Light as also the Papists and most of Protestants who Affirm That man without the true Grace of God may be a True Minister of the Gospel Nevertheless this Seed is not imputed to Infants until by Transgression they actually join themselves therewith for they are by Nature the Children of Wrath who walk according to the Power of the Prince of the Air Ephes. 2. and the Spirit that now worketh in the Children of Disobedience having their Conversation in the Lusts of the Flesh fulfilling the desires of the Flesh and of the Mind § I. HItherto we have Discoursed how the True Knowledge of God is Attained and Preserved also of what Vse and Service the Holy Scripture is to the Saints We come now to Examine The State and Condition of Man as he stands in the Fall what his Capacity and Power is and how far he is able as of himself to Advance in relation to the things of God Of this we touch'd a little in the beginning of the Second Proposition but the full right and through Understanding of it is of great Vse and Service because from the Ignorance and Altercations that have been about it there have arisen great and dangerous Errors both on the one hand and the other While some do so far Exalt the Light of Nature or the Faculty of the Natural man as Capable of himself by vertue of the Inward Will Faculty Light or Power that pertains to his Nature to follow that which is good and make real progress towards Heaven And of these are the Pelagians and Semi-Pelagians of old and of late the Socinians and divers others among the Papists Others again will needs run into another Extream to whom Augustine among the Ancients first made way in his Declining Age Augustine 's Zeal against Pelagius through the heat of his zeal against Pelagius not only Confessing men Vncapable of themselves to do good and prone to evil but that in his very Mother's Womb and before he Commits any Actual Transgression he is Contaminate with a Real Guilt whereby he deserves Eternal Death in which respect they are not afraid to Affirm That many poor Infants are Eternally Damned and for ever endure the Torments of Hell Therefore the God of Truth having now again Revealed his Truth that good and even Way by his own Spirit hath taught us to avoid both these Extreams That then which our Proposition leads to Treat of is Part I First What the Condition of Man is in the Fall and how far Vncapable to meddle in the Things of God And Secondly That God doth not impute this Evil to Infants until Part II they Actually join with it That so by Establishing the Truth we may overturn the Errors on both parts And as for that Third thing Included in the Proposition it self concerning Part III
Pelagians Errors The Pelagians ascribing all to Man's Will and Nature denied man to have any Seed of Sin Conveyed to him from Adam and the Semi-Pelagians making Grace as a Gift following upon Man's Merit or right Improving of his Nature according to their known Principle Facienti quod in se est Deus non denegat gratiam This gave Augustine Prosper and some others occasion labouring in Opposition to these Opinions to magnify the Grace of God and paint out the Corruption of Man's Nature as the Proverb is of those that seek to make straight a Crooked Stick to Incline to the other Extream Extreams fall'n into by some making God the Author of Sin So also the Reformers Luther and others finding among other Errors the strange Expressions used by some of the Popish Scholasticks concerning Free Will and how much the Tendency of their Principles is to Exalt Man's Nature and lessen God's Grace having all those Sayings of Augustine and others for a pattern through the like Mistake ran upon the same Extream Though afterwards the Lutherans seeing how far Calvin and his Followers drove this matter who as a man of subtile and profound Judgment foreseeing where it would land resolved above board to Assert That God had decreed the Means as well as the End and therefore had Ordained men to sin and Excites them thereto Which he labours earnestly to defend and that there was no avoiding the making God the Author of Sin thereby received occasion to discern the falsity of this Doctrine and disclaimed it as appears by the latter Writings of Melanchthon and the Mompelgartensian Conference Epit. Hist. Eccl. Lucae Osiand Cent. 16. l. 4. cap. 32. where Lucas Osiander one of the Collocutors terms it Impious calls it a Making God the Author of Sin and a horrid and horrible Blasphemy Yet because none of those who have Asserted this Vniversal Redemption since the Reformation have given a Clear Distinct and Satisfactory Testimony how it is Communicated to all and so have fall'n short of fully declaring the perfection of the Gospel Dispensation others have been thereby the more strengthened in their Errors Which I shall Illustrate by one singular Example The Arminians and other Assertors of Vniversal Grace use this as a Chief Argument That which every man is bound to believe is True But Every man is bound to believe that Christ died for them Therefore c. Of this Argument the other Party deny the Assumption saying That they who never heard of Christ are not obliged to believe in him and seeing Remonstrants Opinion strengthens the precise Decree of Reprobation the Remonstrants as they are commonly called do generally themselves acknowledge that without the outward knowledge of Christ there is no Salvation that gives the other Party yet a stronger Argument for their Precise Decree of Reprobation For say they seeing we all see really and in Effect that God hath with-held from many Generations and yet from many Nations that Knowledge which is absolutely needful to Salvation and so hath rendered it simply Impossible unto them why may he not as well with-hold the Grace necessary to make a saving Application of that Knowledge where it is preached For there is no ground to say that this were Injustice in God or Partiality more than his leaving those others in utter Ignorance the one being but a with-holding Grace to apprehend the Object of Faith the other a withdrawing the Object it self For Answer to this they are forced to draw a Conclusion from their former Hypothesis of Christ dying for all and God's Mercy and Justice saying That if these Heathens who live in these remote places where the Outward Knowledge of Christ is not did improve that Common Knowledge they have to whom the Outward Creation is for an Object of Faith by which they may gather that there is a God then the Lord would by some Providence either Send an Angel to tell them of Christ or Convey the Scripture to them or bring them some way to an Opportunity to meet with such as might Inform them Which as it gives always too much to the power and strength of Man's Will and Nature and savours a little of Socinianism and Pelagianism or at lest of Semi-pelagianism so since it is only built upon probable Conjectures neither hath it Evidence enough to Convince any strongly tainted with the other Doctrine nor yet doth it make the Equity and wonderful Harmony of God's Mercy and Justice towards all so manifest to the Vnderstanding So that I have often observed that these Assertors of Vniversal Grace did far more pithily and strongly Overturn the false Doctrine of their Adversaries than they did Establish and Confirm the Truth and Certainty of their own And though they have Proof sufficient from the Holy Scriptures to Confirm the Vniversality of Christ's Death and that none are precisely by any Irrevocable Decree Excluded from Salvation None by an Irrevocable Decree Excluded from Salvation yet I find when they are pressed in the respects above-mentioned to shew how God hath so far Equally Extended the Capacity to Partake of the Benefit of Christ's Death unto all as to Communicate unto them a sufficient Way of so doing they are somewhat in a strait and are put more to give us their Conjectures from the Certainty of the former presupposed Truth to wit that because Christ hath certainly died for all and God hath not rendred Salvation Impossible to any therefore there must be some way or other by which they may be saved which must be by improving some Common Grace or by gathering from the Works of Creation and Providence than by really Demonstrating by Convincing and Spiritual Arguments what that Way is § X. It falls out then that as Darkness and the great Apostasy came not upon the Christian World all at once but by several Degrees one thing making way for another until that thick and gross Vail came to be overspread wherewith the Nations were so blindly Covered from the seventh and eighth until the sixteenth Centuries Even as the Darkness of the Night comes not upon the outward Creation all at once but by Degrees according as the Sun declines in each Horizon so neither did that full and clear Light and Knowledge of the Glorious Dispensation of the Gospel of Christ appear all at once the work of the first Witnesses being more to Testify against and Discover the Abuses of the Apostasy than to Establish the Truth in purity He that comes to build a New City must first remove the Old Rubbish before he can see to lay a New Foundation and he that comes to a House greatly polluted and full of dirt will first sweep away and remove the filth before he put up his own good and New Furniture The Dawning of the Day dispells the Darkness and makes us see the things that are most Conspicuous but the distinct Discovering and Discerning of things so as to make a certain and perfect
measure of Saving Grace I shall add one and that very observable not yet mentioned viz. that excellent saying of the Apostle Paul to Titus c. 2. v. 11. The Grace of God that brings Salvation hath appeared to all men teaching us that denying Vngodliness and Worldly Lusts we should live soberly righteously and godly in this present World Than which there can be nothing more clear it comprehending both the parts of the Controversy First It Testifies that it is no Natural Principle or Light but saith plainly it brings Salvation Secondly It says not that it hath appeared to a few but unto all men The Fruit of it declares also how Efficacious it is seeing it Comprehends the Whole Duty of Man It both teacheth us first to forsake Evil The Saving Grace of God Teaching the Whole Duty of Man to deny Vngodliness and Worldly Lusts and then it teacheth us our Whole Duty First To live Soberly that comprehends Temperance Chastity Meekness and those things that relate unto a Man's Self Secondly Righteously that Comprehends Equity Justice and Honesty and those things which relate to our Neighbours And lastly Godly which Comprehends Piety Faithfulness and Devotion which are the Duties relating to God So then there is nothing required of man or needful to man which this Grace Teacheth not Yet I have heard a publick Preacher one of those that are accounted Zealous men to Evite the strength of this Text deny this Grace to be saving and say It was only intended of Common Favours and Graces such as is the heat of the Fire and outward light of the Sun Such is the Darkness and Ignorance of those that Oppose the Truth whereas the Text saith expresly that it is Saving Others that cannot deny but it is saving Alledge This All comprehends not every Individual but only all kinds The Absurdity of our Adversaries Comment upon the word All denying Grace to be Saving Tit. 2.11 But is a bare Negation sufficient to overturn the strength of a positive Assertion If the Scriptures may be so abused what so Absurd as may not be pleaded for from them or what so Manifest as may not be denied But we have not reason to be staggered by their denying so long as our Faith is found in express Terms of the Scripture they may as well seek to perswade us that we do not Intend that which we Affirm though we know the Contrary as make us believe that when the Apostle speaks forth our Doctrine in plain words yet he intends theirs which is the quite Contrary And indeed can there be any thing more Absurd than to say where the word is plainly All few is only Intended For they will not have All taken here for the greater number Indeed as the Case may be sometimes by a Figure All may be taken of Two Numbers for the greater Number but let them shew us if they can either in Scripture or Profane or Ecclesiastical Writings that any man that wrote sense did ever use the word All to express of two Numbers the lesser whereas they Affirm that the far less Number have received Saving Grace and yet will they have the Apostle by All to have signified so Though this might suffice yet to put it further beyond all question I shall Instance another saying of the same Apostle that we may use him as his own Commentator Rom. 5.18 Therefore as by the Offence of One Judgment came upon all men to Condemnation even so by the Righteousness of One the Free Gift came upon all men to Justification of life Here no man of reason except he will be obstinately Ignorant will deny but this similitive particle as makes the all which goes before and comes after to be of one and the same Extent Or else let them shew us one Example either in Scripture or elsewhere among men that speak proper Language where it is otherwise We must then either Affirm that this Loss which leads to Condemnation hath not come upon all or say that this Free Gift is come upon all by Christ. Whence I thus Argue First If all men have received a Loss from Adam which leads to Condemnation then all men have received a Gift from Christ Arg. which leads to Justification But the First is true Therefore also the Last From all which it naturally follows that All men even the Heathens may be saved for Christ was given as a Light to inlighten the Gentiles Isa. 49.6 Now to say that though they might have been saved yet none were Even the Heathens may be saved by the Light is to Judge too Vncharitably I see not what Reason can be alledged for it yea though it were granted which never can be that none of the Heathens were saved it will not from thence follow that they could not have been saved or that none now in their Condition can be saved For A non esse ad non posse non datur sequela i. e. That Consequence is false that Concludes a thing cannot be because it is not Object But if it be Objected which is the great Objection That there is no Name under heaven by which Salvation is known but by the Name JESVS Therefore they not knowing this cannot be saved I Answer Though they know it not outwardly yet if they know it inwardly Answ. by feeling the virtue and power of it the Name Jesus indeed which signifies a Saviour to free them from Sin and Iniquity in their Hearts they are saved by it I confess there is no other Name to be Saved by The Literal Knowledge of Christ is not Saving but the Real Experimental but Salvation lieth not in the Literal but in the Experimental Knowledge albeit those that have the literal Knowledge are not saved by it without this Real Experimental Knowledge Yet those that have the Real Knowledge may be saved without the External as by the Arguments hereafter brought will more appear For if the outward distinct Knowledge of him by whose means I receive Benefit were necessary for me before I could reap any Fruit of it then by the Rule of Contraries it would follow that I could receive no Hurt without I had also the distinct Knowledge of him that had occasioned it whereas Experience proves the Contrary How many are Injured by Adam's Fall that know Nothing of ever there being such a Man in the World or of his Eating the Forbidden Fruit why may they not then be saved by the Gift and Grace of Christ in them making them righteous and holy though they know not distinctly how that was purchased unto them by the death and sufferings of Jesus that was Crucified at Jerusalem especially seeing God hath made that Knowledge simply Impossible to them As many men are kill'd by poison Infused into their Meat though they neither know what the poison was nor who Infused it so also on the other hand how many are cured of their diseases by good Remedies who know not how
Legal Acceptation As first in that of 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified as I before have proved which also many Protestants are forced to acknowledge Neither diffide we saith Thysius because of the most great and strict Connexion Thysius Disp. de Just. Thes. 3. that Justification doth sometimes seem also to Comprehend Sanctification as a Consequence as in Rom. 8.30 Tit. 3.7 1 Cor. 6.11 And such sometimes were ye Zanchius in cap. 2. ad Eph. ver 4. loc de Just. but ye are washed c. Zanchius having spoken concerning this sense of Justification adds saying There is another signification of the word viz. for a man from Unjust to be made Just even as sanctified signifies from unholy to be made holy In which signification the Apostle said in the place above-cited And such were some of you c. that is of unclean ye are made holy and of unjust ye are made just by the Holy Spirit for Christ's sake in whom ye have believed Of this signification is that Rev. 22.11 Let him that is just be just still that is really from just become more just even as from unjust he became just And according to this signification the Fathers and especially Augustine have Interpreted this word H. Bullinger Thus far he H. Bullinger on the same place 1 Cor. 6. speaketh thus By divers words saith he the Apostle signifies the same thing when he saith ye are washed ye are sanctified ye are justified Proof II Secondly In that Excellent Saying of the Apostle so much observed Rom. 8.30 Whom he called them he also justified and whom he justified them he also glorified This is commonly called the Golden Chain as being acknowledged to Comprehend the Method and Order of Salvation And therefore if Justified were not understood here in its proper signification of being made just Sanctification would be excluded out of this Chain Righteousness the only Medium by which from our Calling we pass to Glorification And truly it is very worthy of observation that the Apostle in this succinct and compendious Account makes the word Justified to comprehend all betwixt Calling and Glorifying thereby clearly insinuating that the being really Righteous is that only Medium by which from our Calling we pass to Glorification All for the most part do acknowledge the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledge that as this is the most proper so the most common Signification of it thus divers famous Protestants do acknowledge We are not saith D. Chamierus such Impertinent Esteemers of words as to be ignorant nor yet such importunate Sophists as to deny that the words of Justification and Sanctification do infer one another yea we know that the Saints are chiefly for this Reason so called D. Chamier Tom. 3. de Sanct. l. 10. c. 1. because that in Christ they have received Remission of Sins and we read in the Revelation Let him that is just be just still which cannot be understood except of the fruit of Inherent Righteousness Nor do we deny but perhaps in other places they may be promiscuously taken especially by the Father I take saith Beza the name of Justification largely Beza in cap. 3. ad Tit. vers 7. so as it comprehends whatsoever we acquire from Christ as well by Imputation as by the Efficacy of the Spirit in sanctifying us So likewise is the word of Justification taken Rom. 8.30 Melanchthon saith Melancht in Apol. Confes. Aug. that to be justified by Faith signifies in Scripture not only to be pronounced Just but also of Unrighteous to be made Righteous Also some Chief Protestants though not so clearly yet in part hinted at our Doctrine whereby we ascribe unto the Death of Christ Remission of Sins and the work of Justification unto the Grace of the Spirit acquired by his Death Boraeus in Gen. c. 15. ad verb Credidit Abraham Deo pag. 161. Martinus Boraeus explaining that place of the Apostle Rom. 4.25 Who was given for our sins and rose again for our Justification saith There are two things beheld in Christ which are necessary to our Justification the one is his Death the other is his Arising from the dead By his Death the sins of this World behoved to be Expiated By his Rising from the dead it pleased the same goodness of God to give the Holy Spirit whereby both the Gospel is believed and the Righteousness lost by the fault of the first Adam is restored And afterwards he saith The Apostle expresseth both parts in these words Who was given for our sins c. In his Death is beheld the Satisfaction for sin in his Resurrection the Gift of the Holy Spirit by which our Justification is perfected And again the same man saith elsewhere Idem lib. 3. Reg. cap. 9. v. 4. pag. 681. Both these kinds of Righteousness are therefore contained in Justification neither can the one be separate from the other So that in the Definition of Justification the Merit of the Blood of Christ is included both with the Remission of sins and with the gift of the Holy Spirit of Justification and Regeneration Martinus Bucerus saith Seeing by one sin of Adam the world was lost Bucerus in Rom. 4. ad ver 16. the Grace of Christ hath not only abolished that one sin and death which came by it but hath together taken away those infinite sins and also led into full Justification as many as are of Christ so that God now not only Remits unto them Adam 's sin and their own but also gives them therewith the Spirit of a solid and perfect Righteousness Righteousness a Conformity to the Image of the First-begotten which renders us Conform unto the Image of the First-Begotten And upon these words by Jesus Christ he saith We always judge that the whole benefit of Christ tends to this that we might be strong through the Gift of Righteousness being rightly and orderly adorned with all virtue that is restored to the Image of God And lastly William Forbes our Country-man W. Forbes in Considerat Modest. de Just. lib. 2. Sect 8. Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin it appears that the word Justify necessarily signifies not only to pronounce Just in a Law sense but also really and inherently to make Just because that God doth otherways justify a wicked man than Earthly Judges For he when he Justifies a wicked or unjust man How God justifies the Wicked doth indeed pronounce him as these also do but by pronouncing him Just because his Judgment is according to Truth he also makes him really of Unjust to become Just. And again the same man upon the same occasion answering the more rigid Protestants who say That God first justifies and
believe it I shall only from this derive this one Argument If no man can be Justified without Faith and no Faith be living Arg. nor yet available to Justification without Works Then Works are necessary to Justification But the First is true Therefore also the Last For this Truth is so apparent and evident in the Scriptures that for the proof of it we might transcribe most of the Precepts of the Gospel I shall Instance a few which of themselves do so clearly Assert the thing in Question that they need no Commentary nor further Demonstration And then I shall answer the Objections made against this which indeed are the Arguments used for the Contrary Opinion Hebr. 12.14 Not the Sayers but the Doers are blessed Without holiness no man shall see God Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the Will of my Father which is in heaven Joh. 13.17 If ye know these things happy are ye if ye do them 1 Cor. 7.19 Circumcision is nothing and Vncircumcision is nothing but the keeping of the Commandments of God Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life and through the Gates may enter into the City And many more that might be Instanced From all which I thus Argue If those only can Enter into the Kingdom Arg. that do the Will of the Father If those be accounted only the Wise builders and happy that do the sayings of Christ If no Observations avail but only the keeping of the Commandments and if they be blessed that do the Commandments and thereby have right to the Tree of Life and Entrance through the Gate into the City Then Works are absolutely necessary to Salvation and Justification But the First is true And therefore also the Last The Consequence of the Antecedent is so clear and evident that I think no man of sound Reason will call for a proof of it § X. * Object 1. But they Object that Works are not necessary to Justification First Because of that saying of Christ Luke 17.10 When ye shall have done all these things that are Commanded you say We are unprofitable servants c. Answer As to God we are indeed Vnprofitable for he needeth nothing neither can we Add any thing unto him Unprofitable Servants but as to our selves we are not Vnprofitable else it might be said that it is not profitable for a man to keep God's Commandments Answ. which is most Absurd and would Contradict Christ's Doctrine throughout God needeth nothing Doth not Christ Matth. 5. through all those Beatitudes pronounce men blessed for their purity for their meekness for their peaceableness c And is not then that for which Christ pronounceth men blessed profitable unto them Moreover Matth. 25.21 23. doth not Christ pronounce the men good and faithful servants Those that had improved their Talents were called Good and Faithful Servants that Improved their Talents Was not their doing of that then profitable unto them And vers 30. it is said of him that hid his Talent and did not Improve it Cast ye the Vnprofitable servant into utter darkness If then their not improving of the Talent made the man Vnprofitable and he was therefore cast into utter darkness it will follow by the Rule of Contraries so far at least that the Improving made the other profitable seeing if our Adversaries will allow us to believe Christ's words this is made a Reason and so at least a Cause Instrumental of their Acceptance Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things Enter thou into the Joy of thy Lord. Object 2 Secondly They object those sayings of the Apostle where he excludes the deeds of the Law from Justification as first Rom. 3.20 Because by the deeds of the Law there shall be no flesh justified in his sight and v. 28. Therefore we conclude that a man is Justified by Faith without the deeds of the Law Answ. We have shewn already what place we give to Works even to Answ. 1 the best of Works in Justification and how we ascribe its Immediate and Formal Cause to the Worker brought forth in us The Works of the Gospel or Grace distinguish't from the Works of the Law but not to the Works But in answer to this Objection I say There is a great difference betwixt the works of the Law and those of Grace or of the Gospel The first are excluded the second not but are necessary The first are those which are performed in man's own will and by his strength in a conformity to the outward Law and Letter and therefore are man's own Imperfect Works or works of the Law which makes nothing perfect And to this belong all the Ceremonies Purifications Washings and Traditions of the Jews The second are the works of the Spirit of Grace in the heart wrought in Conformity to the Inward and Spiritual Law which Works are not wrought in man's Will nor by his power and ability but in and by the Power and Spirit of Christ in us and therefore are pure and perfect in their kind as shall hereafter be proved and may be called Christ's Works for that he is the Immediate Author and Worker of them Such Works we affirm absolutely Necessary to Justification so that a man cannot be Justified without them and all Faith without them is dead and useless as the Apostle James saith Now that such a Distinction is to be admitted and that the Works excluded by the Apostle in the matter of Justification are of the first kind will appear if we consider the Occasion of the Apostle mentioning this as well here as throughout in his Epistle to the Galatians where he speaks of this matter and to this purpose at large which was this That whereas many of the Gentiles that were not of the Race nor Seed of Abraham as concerning the flesh were come to be Converted to the Christian Faith and believe in him some of those that were of the Jewish Proselytes thought to subject the faithful and believing Gentiles to the Legal Ceremonies and Observations as necessary to their Justification The Occasion of the Apostles speaking of the Works of the Law which are Excluded This gave the Apostle Paul occasion at length in his Epistle to the Romans Galatians and elsewhere to shew the Vse and Tendency of the Law and of its Works and to Contradistinguish them from the Faith of Christ and Righteousness thereof shewing how the former was Ceased and become Ineffectual the other Remaining and yet Necessary And that the Works excluded by the Apostle are of this kind of Works of the Law appears by the whole strain of his Epistle to the Galatians Chap. 1 2 3 4. For after in Chap. 4. he upbraideth them for their returning unto the Observation of days
by our selves For should we so Conclude then it would follow that we should throw away all Holiness and Righteousness since that which is filthy Rags and as a menstruous Garment ought to be thrown away yea it would follow that all the fruits of the Spirit mentioned Gal. 4. were as filthy Rags whereas on the contrary some of the Works of the Saints are said to have a Sweat savour in the nostrils of the Lord are said to be an Ornament of great price in the sight of God are said to Prevail with him and to be Acceptable to him which filthy Rags and a menstruous Garment cannot be Yea many famous Protestants have acknowledged that this place is not therefore so to be understood Calvin's and others their sense concerning Isa. 64 6. of our Righteousness Calvin upon this place saith That it is used to be cited by some that they may prove there is so little Merit in our Works that they are before God filthy and defiled but this seems to me to be different from the Prophet's Mind saith he seeing he speaks not here of all Mankind Musculus upon this place saith Musculus That it was usual for this people to presume much of their legal Righteousness as if thereby they were made Clean nevertheless they had no more Cleanness than the unclean Garment of a man Others expone this place concerning all the Righteousness of our flesh that Opinion indeed is true Yet I think that the Prophet did rather accommodate these sayings to the Impurity of that people in legal Terms The Author commonly supposed Bertius speaking concerning the True Sense of Chap. 7. of the Epistle to the Romans Bertius Epistolae praefixae dissert ann hath a Digression touching this of Isaiah saying This place is commonly corrupted by a pernicious wresting for it is still alledged as if the meaning thereof inferred the most Excellent Works of the best Christians c. Ja. Coret Apolog. Impress Paris ann 1597· pag. 78. James Coret a French Minister in the Church of Basil in his Apology concerning Justification against Alescales saith Nevertheless according to the Counsel of certain good men I must admonish the Reader that it never come into our minds to abuse that saying of Isa. 64.6 against good Works in which it is said that all our Righteousness are as filthy Rags as if we would have that which is good in our good Works and proceedeth from the Holy Spirit to be esteemed as a filthy and unclean thing § XII As to the other part That seeing the best of men are still Impure and Imperfect therefore their Works must be so It is to beg the Answ. 2 question and depends upon a Proposition denied and which is to be discussed at further length in the next Proposition But though we should suppose a man not throughly perfect in all respects yet will not that hinder but good and perfect Works in their kind may be brought forth in them by the Spirit of Christ Neither doth the Example of Water going through an unclean Pipe hit the matter because though Water may be capable to be tinctured with Vncleanness yet the Spirit of God cannot whom we assert to be the Immediate Author of those Works that avail in Justification and therefore Jesus Christ his Works in his Children are pure and perfect and he worketh in and through that pure thing of his own forming and creating in them Moreover if this did hold according to our Adversaries supposition That no man ever was or can be perfect it would follow that the very Miracles and Works of the Apostles which Christ wrought in them Were the Miracles and Works of the Apostles wrought by the power of Christ in them Impure and Imperfect and they wrought in and by the Power Spirit and Grace of Christ were also Impure and Imperfect such as their Converting of the Nations to the Christian Faith their gathering of the Churches their writing of the Holy Scriptures yea and their Offering up and Sacrificing of their Lives for the Testimony of Jesus What may our Adversaries think of this Argument whereby it will follow that the Holy Scriptures whose Perfection and Excellency they seem so much to magnify are proved to be Impure and Imperfect because they came through Impure and Imperfect Vessels It appears by the Confessions of Protestants that the Fathers did frequently attribute unto Works of this kind that Instrumental Work which we have spoken of in Justification albeit some ignorant persons cry out that it is Popery and also divers and that famous Protestants do of themselves Confess it Amandus Polanus in his Symphonia Catholica Am. Polanus c. 27. de Remissione Peccatorum Our Doctrine of Justification and Works is not Popery p. 651. places this These as the Common Opinion of Protestants most agreeable to the Doctrine of the Fathers We obtain the Remission of Sins by Repentance Confession Prayers and Tears proceeding from Faith but do not Merit to speak properly and therefore we obtain Remission of Sins not by the Merit of our Repentance and Prayers but by the Mercy and Goodness of God Gentiletus Ex. Impressi Genev. 151◠Innocentius Gentiletus a Lawyer of great fame among Protestants in his Examen of the Council of Trent p. 66 67. of Justification having before spoken of Faith and Works adds these words But seeing the one cannot be without the other we call them both conjunctly Instrumental Causes Zanchius Zanchius in his 5. Book de Naturâ Dei saith We do not simply deny that good Works are the Cause of Salvation to wit the Instrumental rather than the Efficient Cause which they call sine quâ non And afterwards Good Works are the Instrumental Cause of the possession of Life Eternal for by these as by a means and a lawful way G. Ames in Medullâ S. Theologiae l. 2. c. 1. Thes. 30. God leads unto the possession of Life Eternal G. Amesius saith That our Obedience albeit it be not the Principal and Meritorious Cause of Life Eternal is nevertheless a Cause in some respect administring helping and advancing towards the possession of the Life R. Baxter Also R. Baxter in the Book above cited p. 155. saith That we are Justified by Works in the same kind of Causality as by Faith to wit as being both Causes sine quâ non or Conditions of the New Covenant on our part requisite to Justification And p. 195. he saith It is needless to teach any Scholar who hath read the writings of Papists how this Doctrine differs from them Of the Merit and Reward of Works But lastly because it is fit here to say something of the Merit and Reward of Works I shall add something in this place of our Sense and Belief concerning that matter We are far from thinking or believing that man Merits any thing by his Works from God all being of Free Grace and therefore do we
Proof II for that Effect and it 's expresly promised to us as we are under Grace as appears by these Scriptures Rom. 6.14 The possibility of it Sin shall not have dominion over you for ye are not under the Law but under Grace And Rom. 8.3 For what the Law could not do in that it was weak through the flesh God sending his own Son c. That the Righteousness of the Law might be fulfilled in us c. For if this were not a Condition both requisite necessary and attainable under the Gospel there were no difference betwixt the Bringing-in of a better Hope and the Law which made nothing perfect The Difference of the Law and Gospel neither betwixt those which are under the Gospel or who under the Law enjoyed and walked in the Life of the Gospel and meer Legalists Whereas the Apostle throughout that whole sixth to the Romans argues not only the Possibility but Necessity of being Free from sin from their being under the Gospel and under Grace and not under the Law and therefore states himself and those to whom he wrote in that Condition in these verses 2 7. and therefore in the 11 12 13 16 17 18 verses he argues both the Possibility and Necessity of this Freedom from sin almost in the same manner we did a little before and in the 22th he declares them in measure to have Attained this Condition in these words But now being made free from sin and become servants to God ye have your fruit unto Holiness and the end Everlasting Life Perfection and Freedom from sin Attained and made possible by the Gospel And as this Perfection or Freedom from Sin is Attained and made Possible where the Gospel and inward Law of the Spirit is received and known so the Ignorance hereof has been and is an occasion of Opposing this Truth For man not minding the Light and Law within his heart which not only discovers sin but leads out of it and so being a stranger to the new Life and Birth that is born of God which naturally doth his Will and cannot of its own Nature Transgress the Commandments of God doth I say in his Natural State look at the Commandments as they are without him in the Letter The Letter kills and maketh not alive and finding himself Reproved and Convicted is by the Letter killed but not made alive So man finding himself wounded and not applying himself Inwardly to that which can heal labours in his own Will after a Conformity to the Law as it is without him which he can never obtain but finds the more he wrestles the more he falleth short So this is the Jew still in Effect with his Carnal Commandment with the Law without in the first Covenant-state which makes not the Comers thereunto perfect as pertaining to the Conscience Hebr. 9.9 though they may have here a Notion of Christianity and an External Faith in Christ. This hath made them strain and wrest the Scriptures for an Imputative Righteousness wholly without them to cover their Impurities and this hath made them imagine an Acceptance with God possible though they suppose it Impossible ever to Obey Christ's Commands But alas O deceived Souls That will not avail in the Day wherein God will judge every man according to his Works whether good or bad It will not save thee to say It was necessary for thee to sin daily in thought word and deed for such as do so have certainly obeyed unrighteousness And what is provided for such but Tribulation and Anguish Indignation and Wrath even as glory honour and peace Immmortality and Eternal life to such as have done good and patiently continued in well-doing So then if thou desirest to know this Perfection and Freedom from sin possible for thee Turn thy mind to the Light and Spiritual Law of Christ in the heart and suffer the Reproofs thereof bear the Judgment and Indignation of God upon the unrighteous part in thee as therein it is Revealed which Christ hath made Tolerable for thee and so suffer Judgment in thee to be brought forth into Victory How we partake of Christ's Sufferings and are made Conformable unto his Death and thus come to partake of the Fellowship of Christ's Sufferings and be made Conformable unto his Death that thou may'st feel thy self Crucified with him to the World by the Power of his Cross in thee so that that life that sometimes was alive in thee to this World and the love and lusts thereof may die and a New Life be raised by which thou may'st live hence-forward to God and not to or for thy self and with the Apostle thou may'st say Gal. 2.20 It is no more I but Christ alive in me and then thou wilt be a Christian indeed and not in name only as too many are Then thou wilt know what it is to have put off the old man with his deeds who indeed sins daily in thought word and deed and to have put on the New Man that is renewed in holiness after the Image of him that hath Created him Eph. 4.24 and thou wilt witness thy self to be God's Workmanship Created in Christ Jesus unto good Works Matth. 11.30 1 John 5.3 and so not to sin always And to this New Man Christ's yoke is Easie and his burthen is light though it be heavy to the Old Adam yea the Commandments of God are not unto this grievous for it is his meat and drink to be found fulfilling the Will of God Proof III Lastly This Perfection or Freedom from sin is possible because many have attained it according to the express Testimony of the Scripture Some before the Law Many have Attained Perfection and some under the Law through witnessing and partaking of the benefit and effect of the Gospel and much more many under the Gospel As first It is written of Enoch Gen. 5.22 24. that he walked with God Enoch walked with God and was Perfect which no man while sinning can nor doth the Scripture record any feeling of his It is said of Noah Gen. 6.9 and of Job 1.8 and of Zacharias and Elizabeth Luke 1.6 That they were perfect But under the Gospel besides that of the Romans above-mentioned see what the Apostle saith of many Saints in general Eph. 2.4 5 6. But God who is rich in mercy for his great love wherewith he hath loved us even when we were dead in sins hath quickned us together with Christ by Grace ye are saved and hath raised us up together and made us fit together in heavenly places in Christ Jesus c. I judge while they were sitting in these heavenly places they could not be daily sinning in thought word and deed neither were all their Works which they did there as filthy Rags or as a menstruous Garment See what is further said to the Hebrews 12.22 23. Spirits of just men made perfect And to Conclude let that of the Revelations c. 14.1 2
true Faith This Objection is very weak and apparently Contrary to the Text 1 Tim. 1.19 Answ. Where the Apostle addeth to Faith a good Conscience by way of Complaint A good and evil Conscience whereas if their Faith had been only seeming and hypocritical the men had been better without it than with it neither had they been worthy of blame for losing that which in it self was Evil. But the Apostle expresly adds and of a good Conscience which shews it was Real neither can it be supposed that men could truly attain a good Conscience without the operation of God's Saving Grace far less that a good Conscience doth consist with a seeming false and hypocritical Faith Again these places of the Apostle being spoken by way of Regret clearly Import that these Attainments they had fall'n from were good and real not false and deceitful else he would not have Regretted their falling from them And so he saith positively They tasted of the heavenly Gift and were made partakers of the Holy Ghost c. not that they seem'd to be so Which sheweth this Objection is very frivolous Secondly they Alledge Phil. 1.6 Being confident of this very thing that Object 2 he which hath begun a good Work in you will perform it until the day of Jesus Christ c. and 1 Pet. 1.5 who are kept by the Power of God through Faith unto Salvation Answ. These Scriptures as they do not affirm any thing positively Contrary to us so they cannot be understood otherwise than as the Condition is performed upon our part seeing Salvation is no otherways proposed there but upon certain Salvation is proposed upon certain Conditions by us to be performed necessary Conditions to be performed by us as hath been above proved and as our Adversaries also acknowledge as Rom. 8.13 For if ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live And Hebr. 3.14 We are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the end For if these places of the Scripture upon which they build their Objection were to be admitted without these Conditions it would manifestly overturn the whole Tenor of their Exhortations throughout all their Writings Some other Objections there are of the same nature which are solved by the same Answers which also because largely treated of by others I omit to come to that Testimony of the Truth which is more especically ours in this matter and is contained in the latter part of the Proposition in these words Yet such an Increase and Stability in the Truth may in this life be attained from which there cannot be a total Apostasy § IV. As in the Explanation of the fifth and sixth Propositions I observed that some that had denied the Errors of others concerning Reprobation and affirmed the Vniversality of Christ's Death did notwithstanding fall short in sufficiently holding forth the Truth and so gave the contrary party an occasion by their defects to be strengthened in their Errors so may it be said in this Case * The two Extreams some run into by Asserting a final falling or not falling from Grace Impossible As upon the one hand they Err that affirm That the least degree of true and Saving Grace cannot be fall'n from so do they Err upon the other hand that deny any such Stability to be attained from which there cannot be a total and final Apostasy And betwixt these Two Extreams lieth the Truth apparent in the Scriptures which God hath Revealed unto us by the Testimony of his Spirit and which also we are made sensible of by our own sensible Experience And even as in that former Controversy was observed so also in this the defence of Truth will readily appear to such as seriously weigh the matter for the Arguments upon both hands rightly applied will as to this hold good and the Objections which are strong as they are respectively urged against the two opposite false Opinions are hereby easily solved by the establishing of this Truth For as the Arguments which these alledge that affirm There can be no falling away may well be received upon the one part as of those who have attained to this Stability and Establishment and their Objections solved by this Concession so upon the other hand the Arguments alledged from Scripture-Testimonies by those that affirm the possibility of falling away may well be received of such as are not come to this Establishment though having attained a measure of true Grace Thus then the contrary Batterings of our Adversaries who miss the Truth do Concur the more strongly to Establish it while they are destroying each other But lest this may not seem to suffice to satisfy such as judge it always possible for the best of men before they die to fall away I shall add for the proof of it some Brief Considerations from some few Testimonies of the Scripture § V. And first I freely acknowledge that it is good for all to be Humble and in this respect not over-Confident so as to lean to this Watchfulness and Diligence is of Indispensible necessity to all to foster themselves in Iniquity or lie down in Security as if they had attained this Condition seeing Watchfulness and Diligence is of indispensible necessity to all mortal men so long as they breath in this World for God will have this to be the Constant Practice of a Christian that thereby he may be the more fit to serve him and the better armed against all the daily Temptations of the Enemy For since the Wages of sin is death there is no man while he sinneth and is subject thereunto but may lawfully suppose himself capable of perishing Hence the Apostle Paul himself saith 1 Cor. 9.27 But I keep under my body and bring it into subjection least that by any means when I have preached to others I my self should be a Cast-away Here the Apostle supposeth it possible for him to be a Cast-away and yet it may be judged he was far more advanced in the Inward Work of Regeneration when he wrote that Epistle than many who now a-days too presumptuously suppose they cannot fall away because they feel themselves to have attained some small degree of true Grace But the Apostle makes use of this Supposition or possibility of his being a Cast-away as I before observed as an Inducement to him to be Watchful I keep under my body lest c. Nevertheless the same Apostle at another time in the sense and feeling of God's Holy Power and in the Dominion thereof finding himself a Conqueror there-through over sin and his Soul's Enemies maketh no difficulty to affirm Rom. 8.38 For I am perswaded that neither death nor life c. which clearly sheweth that he had Attained a Condition from which he knew he could not fall away But secondly It appears such a * A Condition attainable in this life
have caused them to Err. The whole writings of the Prophets are full of such Complaints and for this Cause under the New Testament we are so often warned and guarded to Beware of false Prophets and false Teachers c. What may be thought then where all as to this is out of order where both the Foundation Call Qualifications Maintainance and whole Discipline is different from and opposite to the Ministry of the primitive Church yea and necessarily tends to the shutting out a Spiritual Ministry and the in-bringing and establishing a Carnal This shall appear by parts § VII That then which comes first to be questioned in this matter is Quest. I concerning the Call of a Minister to wit What maketh or how cometh a man to be a Minister Pastor or Teacher in the Church of Christ We Answer By the inward power and virtue of the Spirit of God Answ. For as saith our Proposition Having received the true knowledge of things Spiritual by the Spirit of God The Call of a Minister and wherein it consisteth without which they cannot be known and being by the same in measure purified and sanctified he comes thereby to be called and moved to Minister to others being able to speak from a living Experience of what he himself is a Witness and therefore knowing the Terror of the Lord he is fit to perswade men c. 2 Cor. 5.11 and his Words and Ministry proceeding from the inward power and virtue reaches to the heart of his Hearers and makes them approve of him and be subject unto him Our Adversaries are forced to confess that this were indeed desirable and best but this they will not have to be absolutely necessary Object I shall first prove the Necessity of it and then shew how much they Err in that which they make more necessary than this Divine and Heavenly Call First That which is necessary to make a man a Christian so as without it he cannot be truly one must be much more necessary to make a man a Minister of Christianity seeing the one is a degree above the other and has it included in it nothing less than he that supposeth a Master Arg. supposeth him first to have attained the knowledge and capacity of a Scholar 1. The necessity of an Inward Call to make a man a Christian They that are not Christians cannot be Teachers or Ministers among Christians But this Inward Call Power and Vertue of the Spirit of God is necessary to make a man a Christian as we have abundantly proved before in the second Proposition according to these Scriptures He that hath not the Spirit of Christ is none of his As many as are led by the Spirit of God are the sons of God Therefore this Call Moving and Drawing of the Spirit must be much more Necessary to make a Minister 2. The Ministry of the Spirit requires the Operation and Testimony of the Spirit Secondly All Ministers of the New Testament ought to be Ministers of the Spirit and not of the Letter according to that 2 Cor. 3.6 and as the old Latine hath it not by the Letter but by the Spirit But how can a man be a Minister of the Spirit who is not inwardly Called by it and who looks not upon the Operation and Testimony of the Spirit as Essential to his Call As he could not be a Minister of the Letter who had thence no ground for his Call yea that were altogether a Stranger to and unacquainted with it so neither can he be a Minister of the Spirit who is a Stranger to it and unacquainted with the Motions thereof and knows it not to draw act and move him and go before him in the Work of the Ministry I would willingly know how those that take upon them to be Ministers as they suppose of the Gospel meerly from an outward Vocation without so much as being any ways sensible of the Work of the Spirit or any Inward Call there-from can either satisfy themselves or others that they are Ministers of the Spirit or wherein they differ from the Ministers of the Letter For 3. Under the Law the People needed not to doubt who should be Priests and Ministers Thirdly If this Inward Call or Testimony of the Spirit were not Essential and Necessary to a Minister then the Ministry of the New Testament should not only be no ways preferrable to but in divers respects far Worse than that of the Law For under the Law there was a certain Tribe allotted for the Ministry and of that Tribe certain Families set apart for the Priesthood and other Offices by the Immediate Command of God to Moses so that the people needed not be in any doubt who should be Priests and Ministers of the holy things yea and besides this God called forth by the Immediate Testimony of his Spirit several at divers times to Teach Instruct and Reprove his people as Samuel Nathan Elias Elisa Jeremiah Amos and many more of the Prophets But now under the New Covenant where the Ministry ought to be more Spiritual the Way more Certain and the Access more Easie unto the Lord our Adversaries by denying the Necessity of this Inward and Spiritual Vocation make it quite other ways For there being now no certain Family or Tribe to which the Ministry is limited we are left in Vncertainty to chuse and have Pastors at a venture without all Certain Assent of the Will of God having neither an outward Rule nor Certainty in this affair to walk by for that the Scripture cannot give any Certain Rule in this matter hath in the Third Proposition concerning it been already shewn 4. Christ the Door Fourthly Christ proclaims them all Thieves and Robbers that enter not by him the Door into the Sheep-fold but climb up some other way whom the sheep ought not to hear John 10.1 but such as come in without the Call Movings and Leadings of the Spirit of Christ wherewith he leads his Children into all Truth come in certainly not by Christ who is the Door but some other way and therefore are not True Shepherds § VIII To all this they Object The Succession of the Church alledging Object That since Christ gave a Call to his Apostles and Disciples they have conveyed that Call to their Successors Succession pleaded by the false Church from Christ and his Apostles having power to Ordain Pastors and Teachers by which power the Authority of Ordaining and making Ministers and Pastors is successively conveyed to us so that such who are Ordained and Called by the Pastors of the Church are therefore true and lawful Ministers and others who are not so Called are to be accounted but Intruders Hereunto also some Protestants add a Necessity though they make it not as a thing Essential that besides this Calling of the Church every one being Called ought to have the Inward Call of the Spirit inclining him so chosen to his Work
and not false The Example of the Pharisees and Priests under the Law will not answer to the Gospel-times because God set apart a particular Tribe for that Service and particular Families to whom it belonged by a Lineal Succession and also their Service and Work was not purely Spiritual but only the performance of some outward and carnal Observations and Ceremonies which were but a shadow of the Substance that was to come The Service under the Law was not purely Spiritual but Figurative for the performance of which as they behoved to be purified from their outward Pollutions so the Ministers of the Gospel must be inwardly without blemish and therefore their Work made not the Comers thereunto perfect as pertaining to the Conscience seeing they were appointed only according to the Law of a carnal Commandment and not according to the Power of an endless Life Notwithstanding as in the Figure they behoved to be without blemish as to their outward man and in the performance of their Work they behoved to be Washed and Purified from their outward pollutions so now under the Gospel-times the Ministers in the Anti-type must be inwardly without blemish in their Souls and Spirits being as the Apostle requires blameless and in their work and service must be pure and undefiled from their inward pollutions and so clean and holy that they may offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 As to Judas the Season of his Ministry was not wholly Evangelical as being before the Work was finished and while Christ himself The Ministry of the Disciples of Christ before the Work was finished was more Legal than Evangelical and his Disciples were yet subject to the Jewish Observances and Constitutions and therefore his Commission as well as that which the Rest received with him at that time was only to the house of Israel Matth. 10.5 6. which made that by virtue of that Commission the Rest of the Apostles were not Impowered to go forth and preach after the Resurrection until they had waited at Jerusalem for the pouring-forth of the Spirit So that it appears Judas's Ministry was more Legal than Evangelical Secondly Judas's Case as all will acknowledge was singular and extraordinary Judas was Immediately Called of Christ and preached freely which our Adversaries will not do although they make of him a Pattern of their Graceless Ministry saying he had not the least Measure of God's Grace at that time he being Immediately Called by Christ himself and accordingly furnished and impowered by him to Preach and do Miracles which Immediate Commission our Adversaries do not so much as pretend to and so fall short of Judas who trusted in Christ's Words and therefore went forth and preached without Gold or Silver or Scrip for his Journey Giving freely as he had freely received which our Adversaries will not do as hereafter shall be observed Also that Judas at that time had not the least measure of God's Grace I have not as yet heard proved But is it not sad that even Protestants should lay aside the Eleven good and faithful Apostles and all the Rest of the holy Disciples and Ministers of Christ and betake them to that one of whom it was testified that he was a Devil for a Pattern and Example to their Ministry Alas it is to be Regretted that too many of them resemble this Pattern over much Another Objection is usually made against the Necessity of Grace Object * Ibid. Nic. Arnoldus That in case it were necessary then such as wanted it could not truly administer the Sacrament and consequently the people would be left in doubts and infinite scruples as not knowing certainly whether they had truly received them because not knowing infallibly whether the Administrators were truly gracious men But this Objection hitteth us not at all Answ. because the Nature of that Spiritual and Christian Worship which we according to the Truth plead for is such as is not necessarily attended with these carnal and outward Institutions from the administring of which the Objection ariseth and so hath not any such Absurdity following upon it as will afterwards more Clearly appear § XVIII Though then we make not Humane Learning necessary § II. What True Learning is yet we are far from Excluding true Learning to wit that Learning which proceedeth from the Inward Teachings and Instructions of the Spirit whereby the Soul learneth the secret Ways of the Lord becomes acquainted with many inward Travels and Exercises of the Mind and learneth by a living Experience how to overcome Evil and the Temptations of it by following the Lord and walking in his Light and waiting daily for Wisdom and Knowledge immediately from the Revelation thereof and so layeth up these Heavenly and Divine Lessons in the good Treasure of the heart as honest Mary did the sayings which she heard and things which she observed and also out of this Treasure of the Soul as the good Scribe brings forth things new and old according as the same Spirit moves and gives a true Liberty and as need is for the Lord's Glory whose the Soul is and for whom and with an Eye to whose Glory she which is the Temple of God The good Learning which is necessary to a true Minister learneth to do all things This is that Good Learning which we think necessary to a true Minister by and through which Learning a man can well Instruct Teach and Admonish in due season and Testify for God from a certain Experience as did David Solomon and the holy Prophets of old and the blessed Apostles of our Lord Jesus Christ who testified of what they had seen heard felt and handled of the Word of Life 1 Joh. 1.1 ministring the Gift according as they had received the same as good stewards of the manifold Grace of God and preached not the uncertain Rumors of others by hear-say which they had gathered meerly in the Comprehension while they were strangers to the thing in their own Experience in themselves as to Teach people how to believe while themselves were unbelieving or how to overcome sin while themselves are slaves to it as all Vngracious men are or to believe and hope for an Eternal Reward which themselves have not as yet Arrived at c. Literature is first the Knowledge of Latine Greek and Hebrew to the Scriptures § XIX But let us Examin this Literature which they make so necessary to the being of a Minister as in the first place the Knowledge of the Tongues at least of the Latine Greek and Hebrew The reason for this is that they may Read the Scriptures which is their Only Rule in the Original Languages and thereby be the more capable to Comment upon it and Interpret it c. That also which made this Knowledge be the more prized by the primitive Protestants was indeed that dark Barbarity that was over the World in the Centuries immediately
and Converted to the Christian Faith And being Inquired how he came to yield to that Ignorant Old Man and not to the Bishops he said That they contended with him in his own way and he could still give words for words but there came from the Old Man that vertue which he was not able to Resist This secret Virtue and Power ought to be the Logick and Philosophy wherewith a true Christian Minister ought to be furnished and for which they need not be beholden to Aristotle As to Natural Logick ‖ Natural Logick useful by which Rational men without that Art and Rules or Sophistical Learning deduce a certain Conclusion out of true Propositions which scarce any man of Reason wants we deny not the Vse of it and I have sometimes used it in this Treatise which also may serve without that Dialectical Art As for the other part of Philosophy which is called Moral 3. Ethicks or the Manner-Rules to Christians not needful or Ethicks it is not so necessary to Christians who have the Rules of the Holy Scriptures and the Gift of the Holy Spirit by which they can be much better Instructed The * 4. Physicks and the Metaphysicks make no Preachers of the Truth Physical and Metaphysical part may be reduced to the Arts of Medicine and the Mathematicks which have nothing to do with the Essence of a Christian Minister And therefore the Apostle Paul who well understood what was good for Christian Ministers and what hurtful thus exhorted the Colossians Col. 2.8 Beware lest any man spoil you through Philosophy and vain deceit And to his beloved Disciple Timothy he writes also thus 1 Tim. 6.20 O Timothy keep that which is committed to thy trust avoiding profane and vain babblings and oppositions of Science falsly so called III. The Learned School-Divinity obnoxious a Monster A Letter-Knowledge Heatheniz'd § XXI The Third and main part of their Literature is School-Divinity a Monster made up betwixt some Scriptural Notions of Truth and the Heathenish Terms and Maxims being as it were the Heathenish Philosophy Christianized or rather the Literal External Knowledge of Christ Heathenized It is man in his first fall'n natural State with his Devilish Wisdom pleasing himself with some Notions of Truth and adorning them with his own Serpentine and Worldly Wisdom because he thinks the simplicity of the Truth too low and mean a thing for him and so despiseth that simplicity wheresoever it is found that he may set up and Exalt himself puffed up with this his monstrous Birth It is the Devil darkning obscureing and vailing the Knowledge of God with his sensual and carnal Wisdom that so he may the more securely deceive the hearts of the simple and make the Truth as it is in it self despicable and hard to be known and understood by multiplying a Thousand hard and needless Questions and Endless Contentions and Debates All which whoso perfectly knoweth he is not a whit less the Servant of Sin than he was but ten times more in that he is Exalted and Proud of Iniquity and so much the further from Receiving understanding or learning the Truth as it is in its own naked Simplicity because he is full learned rich and wise in his own Conceit And so those that are most skill'd in it wear out their Day and spend their precious Time about the Infinite and Innumerable Questions they have feigned and invented concerning it A certain Learned Man called it a Two-fold Discipline as of the Race of the Centaurs partly proceeding from Divine Sayings partly from Philosophical Reasons A Thousand of their Questions they confess themselves to be no ways necessary to Salvation and yet many more of them they could never Agree upon It s needless Questions and endless Janglings but are and still will be in endless Janglings about them The Volumes that have been written about it a man in his whole Age though he lived very Old could scarce Read and when he has Read them all he has but wrought himself a great deal more Vexation and Trouble of Spirit than he had before These certainly are the Words multiplied without knowledge by which Counsel hath been darkned Job 38.2 They make the Scripture the Text of all this Mass and it 's concerning the Sense of it that their Voluminous Debates arise But a man of a good upright heart may learn more in half an hour and be more certain of it by Waiting upon God and his Spirit in the heart than by reading a Thousand of their Volumes which by filling his Head with many needless Imaginations may well stagger his Faith but never Confirm it and indeed those that give themselves most to it are most capable to fall into Error as appeareth by the Example of Origen who by his Learning was one of the first that falling into this way of Interpreting the Scriptures wrote so many Volumes and in them so many Errors as very much troubled the Church Whereby Arrius fell into Error and Schism Also Arrius led by this Curiosity and Humane Scrutiny despising the Simplicity of the Gospel fell into his Error which was the Cause of that horrible Heresy which so much troubled the Church Methinks the Simplicity Plainness and Brevity of the Scriptures themselves should be a sufficient Reproof for such a Science and the Apostles being honest plain illiterate men may be better understood by such kind of men now than with all that Mass of Scholastick Stuff which neither Peter nor Paul nor John ever thought of § XXII But this Invention of Satan wherewith he began the Apostasy The Apostasy and its dangerous Consequence hath been of dangerous Consequence For thereby he at first spoiled the simplicity of Truth by keeping up the Heathenish Learning which occasioned such Vncertainty even among those called Fathers Many of the Fathers not only Contradict each other but themselves also and why and such Debate that there are few of them to be found who by reason of this Mixture do not only frequently Contradict one another but themselves also And therefore when the Apostasy grew greater he as it were buried the Truth with this Vail of Darkness wholly shutting out people from true Knowledge and making the Learned so accounted busie themselves with idle and needless Questions while the weighty Truths of God were neglected and as it were went into desuetude Now though the grossest of these Abuses be swept away by Protestants yet the evil Root still remains and is nourished and upheld and upon the growing hand that this Science is still kept up and deemed Necessary for a Minister for while the pure Learning of the Spirit of Truth is despised and neglected and made Ineffectual man 's fall'n Earthly Wisdom is upheld and so in that he labours and works with the Scriptures being out of the Life and Spirit those that wrote them were in by which they are only rightly understood and made use of And so
times are as full of the various Tragedies acted upon the account of this Spiritual and Ecclesiastick Monarchy and Common-wealth as the Histories of Old times that gave account of the Wars and Contests that fell out both in the Assyrian Persian Greek and Roman Empires These last upon this account though among those that are called Christians have been no less Bloody and Monstrous than the former among Heathens concerning their outward Empires and Governments The Ground and Cause thereof Now all this both among Rapists and Protestants proceedeth in that they seek in Imitation to uphold a Form and Shadow of things though they want the Power Vertue and Substance though for many of their Orders and Forms they have not so much as the Name in the Scripture But in Opposition to all this Mass of Formality and heap of Orders Rules and Governments we say the Substance is chiefly to be sought after and the Power Virtue and Spirit is to be known and waited for which is One in all the different Names and Offices the Scripture makes use of as appears by 1 Cor. 12.4 often before-mentioned There are diversities of Gifts but the same Spirit And after the Apostle throughout the whole Chapt. hath shewn how one and the self same Spirit worketh in and quickneth each Member then in vers 28. he sheweth how thereby God hath set in the Church first Apostles secondly Prophets Teachers c. And likewise to the same purpose Eph. 4.11 he sheweth how by these Gifts he hath given some Apostles some Prophets some Evangelists some Pastors some Teachers c. Now it was never Christ's purpose nor the Apostles that Christians should without this Spirit and Heavenly Gift set up a shadow and form of these Orders and so make several Ranks and Degrees to establish a Carnal Ministry of mens making without the Life Power and Spirit of Christ this is that Work of Anti-Christ and Mystery of Iniquity The Work of Antichrist and Mystery of Iniquity that hath got up in the dark night of Apostasy But in a true Church of Christ gathered together by God not only unto the belief of the Principles of Truth but also into the Power Life and Spirit of Christ the Spirit of God is the Orderer Ruler and Governour as in each particular so in the general And when they Assemble together to wait upon God and Worship and Adore him then such as the Spirit sets apart to the Ministry Such as the Spirit sets apart to the Ministry their brethren hear them by its Divine Power and Influence opening their mouths and giving them to Exhort Reprove and Instruct with virtue and power these are thus of God Ordained and Admitted into the Ministry and their Brethren cannot but hear them receive them and also honour them for their works sake And so this is not Monopolized to a certain kind of men as the Clergy who are to that purpose Educated and brought up The Clergy and Laicks as other Carnal Artists and the rest to be despised as Laicks but it is left to the free Gift of God to chuse any whom he seeth meet thereunto whether Rich or Poor Servant or Master Young or Old yea Male or * Women may preach Female And such as have this Call verifie the Gospel by preaching not in speech only but also in power and in the Holy Ghost and in much fulness 1 Thess. 1.5 and cannot but be received and heard by the sheep of Christ. Object § XXV But if it be objected here That I seem hereby to make no distinction at all betwixt Ministers and others which is contrary to the Apostle saying 1 Cor. 12.29 Are all Apostles are all Prophets are all Teachers c. from thence they insinuate That I also Contradict his Comparison in that Chapter of the Church of Christ with a Humane Body as where he saith vers 17. If the whole Body were an Eye where were the Hearing If the whole were Hearing where were the Smelling c. Also the Apostle not only thus distinguisheth the Ministers of the Church in general from the rest of the Members but also among themselves as naming them distinctly and separately Apostles Prophets Evangelists Pastors and Teachers c. Answ. 1 As to the last part of this Objection to which I shall first Answer it is apparent that this Diversity of Names is not for to distinguish separate Offices Diversity of Names makes no distinct Offices but which may Coincide or be together in one person but to denote the different and various Operations of the Spirit a manner of speech frequent with the Apostle Paul wherein he sometimes exspatiates to the illustrating of the glory and praise of God's Grace as in particular Rom. 12.6 Having then Gifts differing according to the Grace that is given to us whether Prophecy let us prophesie according to the proportion of faith Or Ministry let us wait on our Ministring or he that Teacheth on Teaching Or he that exhorteth on Exhortation Now none will say from all this that these are distinct Offices or do not or may not coincide in one person as may all these other things mentioned by him in the subsequent verses viz. of loving being kindly affectioned fervency of spirit hospitality diligence blessing rejoycing c. Which yet he numbers forth as different Gifts of the Spirit and according to this Objection might be placed as distinct and separate Offices which were most Absurd Secondly In these very places mentioned it is clear that it is no Real Distinction of separate Offices because all acknowledge that Pastors and Teachers which the Apostle there no less separateth and distinguisheth than Pastors and Prophets or Apostles are one and the same and Coincide in the same office and person and therefore so may be said of the rest For Prophecy as it signifieth the foretelling of things to come is indeed a distinct Gift but no distinct Office and therefore our Adversaries do not place it among their several Orders neither will they deny but that both may be and have been given of God to some Prophecy and Prophesying its twofold signification that not only have been Pastors and Teachers and that there it hath Coincided in one person with these other Offices but also to some of the Laicks and so it hath been found according to their own Concession without the Limits of their Clergy Prophecy in the other sense to wit as it signifieth a Speaking from the Spirit of Truth is not only peculiar to Pastors and Teachers To Prophesy a Priviledge of Teachers and of all the Saints who ought so to Prophesy but even a Common Priviledge to the Saints For though to Instruct Teach and Exhort be proper to such as are more particularly called to the Work of the Ministry yet it is not so Proper to them as not to be when the Saints are met together as any of them are moved by the Spirit Common to
what the Spirit of God furnisheth him with not minding the Eloquence and Wisdom of Words but the Demonstration of the Spirit and of Power and that either in the Interpreting some part of Scripture in case the Spirit which is the good Remembrancer lead him so to do or otherwise Words of Exhortation Advice Reproof and Instruction or the sense of some Spiritual Experiences all which will still be agreeable to the Scripture though perhaps not relative to nor founded upon any particular Chapter or Verse as a Text. Now let us Examine and Consider which of these two sorts of Preaching be most agreeable to the Precepts and Practice of Christ and his Apostles and the Primitive Church recorded in Scripture For First as to their Preaching upon a Text if it were not meerly Customary or Premeditated but done by the Immediate Motion of the Spirit we should not blame it but to do it as they do there is neither Precept nor Practice that ever I could observe in the New Testament as a part of the Instituted Worship thereof Object But they Alledge That Christ took the Book of Isaiah and Read out of it and Spake there-from and that Peter preached from a sentence of the Prophet Joel Answ. I Answer That Christ and Peter did it not but as Immediately acted and moved thereunto by the Spirit of God and that without Premeditation 1. Christ's and Peter's speaking was not by Premeditation which I suppose our Adversaries will not deny in which case we willingly approve of it But what is this to their Customary Conned Way without either Waiting for or expecting the Movings or Leadings of the Spirit Moreover that neither Christ nor Peter did it as a settled Custom or Form to be constantly practised by all the Ministers of the Church appears in that most of all the Sermons recorded by Christ and his Apostles in Scripture were without this as appears from Christ's Sermon upon the Mount Matth. 5.1 c. Mark 4.1 c. and Paul's Preaching to the Athenians and to the Jews c. As then it appears that this Method of preaching is not grounded upon any Scripture-precept so the Nature of it is contrary to the preaching of Christ under the New Covenant as exprest and recommended in Scripture For Christ in sending forth his Disciples expresly mentioneth that they are not to speak of or from themselves or to fore-cast before hand but that which the Spirit in the same hour shall teach them as is particularly mentioned in the Three Evangelists Matth. 10.20 Mark 13.11 Luke 12.12 Now if Christ gave this Order to his Disciples before he departed from them as that which they were to practise during his Abode outwardly with them much more were they to do it after his Departure since then they were more specially to receive the Spirit to lead them in all things and to bring all things to their remembrance Joh. 14.26 And if they were to do so when they appeared before the Magistrates and Princes of the Earth much more in the Worship of God when they stand specially before him seeing as it is above shewn his Worship is to be performed in Spirit and therefore after their receiving of the Holy Ghost it is said Acts 2.4 They spake as the Spirit gave them Vtterance not what they studied and gathered from Books in their Closets in a premeditated Way Franciscus Lambertus before cited speaketh well Franc. Lambertus his Testimony against the Priests studied Inventions and Figments and sheweth their Hypocrisy Tract 5. of Prophecy Chap. 3. saying Where are they now that glory in their Inventions who say A brave Invention A brave Invention This they call Invention which themselves have made up but what have the Faithful to do with such kind of Inventions It is not Figments nor yet Inventions that we will have but things that are Solid Invincible Eternal and Heavenly not which men have Invented but which God hath Revealed for if we believe the Scripture our Invention profiteth nothing but to provoke God to our Ruine And afterwards Beware saith he that thou determine not precisely to speak what before thou hast meditated whatsoever it be for though it be lawful to determine the Text which thou art to Expound yet not at all the Interpretation lest if thou so dost thou take from the Holy Spirit that which is his to wit to direct thy speech that thou may'st prophesy in the Name of the Lord denuded of all Learning Meditation and Experience and as if thou hadst studied nothing at all committing thy heart thy tongue and thy self wholly unto his Spirit and trusting nothing to thy former studying or meditation but saying with thy self in great confidence of the Divine promise The Lord will give a word with much power unto those that preach the Gospel But above all things be careful thou follow not the manner of Hypocrites who have written almost word by word what they are to say as if they were to Repeat some Verses upon a Theatre have learned all their preaching as they do that act Tragedies And afterward when they are in the place of prophesying pray the Lord to direct their Tongue but in the mean time shutting up the way of the Holy Spirit they determine to say nothing but what they have written O unhappy kind of Prophets yea and truly Cursed which depend not upon God's Spirit but upon their own Writings or Meditation Why prayest thou to the Lord thou false Prophet to give thee his Holy Spirit by which thou mayâ—st speak things profitable and yet thou repell'st the Spirit Why prefer'st thou thy Meditation or study to the Spirit of God otherwise why committ'st thou not thy self to the Spirit § XIX Secondly This manner of Preaching as used by them 2. The words man's Wisdom brings beget not Faith considering that they also affirm That it may be and often is performed by men who are Wicked or void of true Grace Cannot only not Edify the Church nor beget or nourish true Faith but is destructive to it being directly contrary to the nature of the Christian and Apostolick Ministry mentioned in the Scriptures For the Apostles preached the Gospel not in the Wisdom of words lest the Cross of Christ should be of none effect 1 Cor. 1.17 But this Preaching not being done by the actings and movings of God's Spirit but by man's Invention and Eloquence in his own will and through his natural and acquired parts and Learning is in the Wisdom of words and therefore the Cross of Christ is thereby made of none effect The Apostles Speech and Preaching was not with enticing words of man's wisdom but in demonstration of the Spirit and of Power That the Faith of their Hearers should not stand in the Wisdom of men but in the Power of God 1 Cor. 2.3 4 5. But this preaching having nothing of the Spirit and Power in it both the Preachers and Hearers confessing they Wait for
I Answer So was he also Circumcised it will not follow from thence that Circumcision is to Continue For it behoved Christ to fulfil all righteousness Why Christ was baptized by John not only the Ministry of John but the Law also therefore did he observe the Jewish Feasts and Rites and kept the Passover it will not then follow that Christians ought to do so now And therefore Christ Mat. 3.15 gives John this reason of his being baptized desiring him to Suffer it to be so now whereby he sufficiently intimates that he intended not thereby to Perpetuate it as an Ordinance to his Disciples Secondly they Object Matth. 28.19 Go ye therefore and teach all nations baptizing them in the Name of the Father Object II and of the Son and of the Holy Ghost Answ. This is the great Objection and upon which they build the Whole Superstructure Whereunto the first general and sound Answer is by granting the whole but putting them to prove that Water is here meant since the Text is silent of it What Baptism Christ doth mean in Matth. 28 And though in reason it be sufficient upon our part that we Concede the whole expressed in the place but deny that it is by Water which is an Addition to the Text yet I shall premise some Reasons why we do so and then consider the Reasons alledged by those that will have Water to be here understood The First is a Maxime yielded to by all that Arg. I We ought not to go from the literal signification of the Text except some urgent necessity force us thereunto But no urgent Necessity in this place forceth us thereunto Therefore we ought not to go from it Secondly That Baptism which Christ commanded his Apostles was Arg. II the one Baptism id est his own Baptism But the one Baptism which is Christ's Baptism is not with Water as we have already proved Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism Thirdly That Baptism which Christ commanded his Apostles was such that as many as were therewith baptized did put on Christ But this is not true of Water-baptism Therefore c. Fourthly The Baptism commanded by Christ to his Apostles was not Arg. IV John's Baptism But Baptism with Water was John's Baptism Therefore c. But First they alledge That Christ's Baptism though a Baptism with Allegation I Water did differ from John 's because John only baptized with Water unto Repentance but Christ commands his Disciples to baptize in the Name of the Father Son and Holy Ghost reckoning that in this Form there lieth a great difference betwixt the Baptism of John and that of Christ. I Answer as to that John's Baptism was unto Repentance Answ. the Difference lieth not there because so is Christ's also For our Adversaries will not deny but that Adult Persons that are baptized ought ere they be admitted to it to Repent and Confess their Sins yea and that Infants with a respect to and consideration of their Baptism ought to Repent and Confess So that the difference lieth not here since this of Repentance and Confession agrees as well to Christ's as to John's Baptism But in this our Adversaries are divided for Calvin will have Christ's and John's to be all one Inst. lib. 4. cap. 15. Sect. 7 8. Yet they do differ and the difference is in that the one is by Water the other not c. Secondly As to what Christ saith in commanding them to baptize in the Name of the Father Son and Spirit I confess that states the Difference and it is great but that lies not only in admitting Water-Baptism in this different Form by a bare expressing of these words for as the Text saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Name Of the Name of the Lord how taken in Scripture now the Name of the Lord is often taken in Scripture for something else than a bare sound of words or literal Expression even for his Vertue and Power as may appear from Psal. 54.3 Cant. 1.3 Prov. 18.10 and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue and Power and that they did so is evident by these Testimonies of Paul above mentioned where he saith That as many of them as were baptized into Christ have put on Christ The Baptism into the Name what it is this must have been a baptizing into the Name i. e. Power and Vertue and not a meer formal Expression of words adjoined with Water-baptism because as hath been above observed it doth not follow as a natural or necessary Consequence of it I would have those who desire to have their Faith built upon no other foundation than the Testimony of God's Spirit and Scriptures of Truth throughly to Consider whether there can be any thing further alledged for this Interpretation than what the prejudice of Education and influence of Tradition hath imposed perhaps it may stumble the unwary and inconsiderate Reader as if the very Character of Christianity were abolished to tell him plainly that this Scripture is not to be understood of baptizing with Water and that this form of baptizing in the Name of Father Son and Spirit hath no warrant from Matth. 28 c. For which Whether Christ did prescribe a Form of Baptism in Matth. 28 besides the Reason taken from the Signification of the Name as being the Vertue and Power above expressed let it be considered that if that had been a Form prescribed by Christ to his Apostles then surely they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water but tho' particular mention be made in divers places of the Acts Who were baptized and how and tho' it be particularly expressed that they baptized such and such as Acts 2.41 8.12 13 38 9.18 10.48 16.15 18.8 yet there is not a word of this Form And in two places Acts 8.16 19.5 it is said of some that they were baptized in the Name of the Lord Jesus by which it yet more appears that either the Author of this History hath been very defective who having so often occasion to mention this yet omitteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostle did no ways understand that Christ by his Commission Matth. 28. did injoin them such a Form of Water baptism seeing they did not use it And therefore it is safer to conclude that what they did in administring Water-baptism they did not by vertue of that Commission else they would have so used it for our Adversaries I suppose would judge it great a Heresy to Administer Water-baptism without that or only in the Name of Jesus without mention of Father or Spirit as it is expresly said
they did in the two places above-cited Alleg. II Secondly they say If this were not understood of Water-baptism it would be a Tautology and all one with Teaching How Teaching and Baptising differ I say Nay Baptizing with the Spirit is somewhat further than Teaching or Informing the Vnderstanding for it imports a Reaching to and melting the Heart whereby it is turned as well as the Vnderstanding informed Besides we find often in the Scripture that Teaching and Instructing are put together without any Absurdity or needless Tautology and yet these two have a greater Affinity than teaching and baptizing with the Spirit Alleg. III Thirdly they say Baptism in this Place must be understood with Water because it is the Action of the Apostles and so cannot be the Baptism of the Spirit which is the work of Christ and his Grace not of Man c. Answ. I Answer Baptism with the Spirit tho' not wrought without Christ and his Grace is Instrumentally done by Men fitted of God for that purpose and therefore no Absurdity follows The Baptism with the Spirit Ascrib'd to Godly Men as Instruments that Baptism with the Spirit should be expressed as the Action of the Apostles for tho' it be Christ by his Grace that gives Spiritual Gifts yet the Apostle Rom. 1.11 speaks of his Imparting to them Spiritual Gifts and he tells the Corinthians that he had begotten them through the Gospel 1 Cor. 4.15 And yet to beget People unto the Faith is the work of Christ and his Grace not of Men. To Convert the Heart is properly the Work of Christ and yet the Scripture oftentimes ascribes it to Men as being the Instruments And since Paul's Commission was To turn People from Darkness to Light tho' that be not done without Christ co-operating by his Grace so may also baptizing with the Spirit be expressed as performable by Man as the Instrument tho the Work of Christ's Grace be needful to concur thereunto so that it is no Absurdity to say that the Apostles did Administer the Baptism of the Spirit Alleg. IV Lastly they say That since Christ saith here that he will be with his Disciples to the end of the World therefore Water-baptism must continue so long If he had been speaking here of Water-baptism then that might have been urged Answ. but seeing that is denied and proved to be false nothing from thence can be gathered He speaking of the Baptism of the Spirit which we freely confess doth remain to the End of the World yea so long as Christ's Presence abideth with his Children Object III § IX Thirdly they Object the Constant Practice of the Apostles in the Primitive Church who they say did always Administer Water-baptism to such as they Converted to the Faith of Christ And hence also they further urge that of Matth. 28. to have been meant of Water or else the Apostles did not understand it in that in baptizing they used Water or that in so doing they walked without a Commission I Answer That it was the Constant Practice of the Apostles is denied for we have shewen in the Example of Paul that it was not so since it were most absurd to judge that he Converted only these few even of the Church of Corinth whom he saith he baptized nor were it less absurd to think that that was a constant Apostolick Practice which he that was not inferior to the Chiefest of the Apostles and who declares he laboured as much as they all rejoyceth he was so little in But further the Conclusion inferred from the Apostles Practice of baptizing with Water to evince How the Apostles Baptized that they understood Matth. 28. of Water-baptism doth not hold for tho they baptized with Water it will not follow that either they did it by vertue of that Commission or that they mistook that place nor can there be any Medium brought that will infer such a Conclusion As to the other insinuated Absurdity That they did it without a Commission It is none at all for they might have done it by a Permission as being in use before Christ's Death and because the people nursed up with Outward Ceremonies could not be weaned wholly from them And thus they used other things as Circumcision and legal Purifications which yet they had no Commission from Christ to do to which we shall speak more at length in the following Proposition concerning the Supper But if from the Sameness of the Word because Christ bids them baptize Object and they afterwards in the Vse of Water are said to baptize it be judged probable that they did understand that Commission Matth. 28. to authorize them to baptize with Water and accordingly practised it Altho' it should be granted that for a season they did so far mistake it Answ. as to judge that Water belonged to that Baptism which however I find no necessity of granting yet I see not any great Absurdity would thence follow For it is plain they did mistake that Commission as to a main part of it for a Season as where he bids them Go teach all Nations since some time after they judged it unlawful to Teach the Gentiles yea Peter himself scrupled it until by a Vision constrained thereunto for which after he had done it he was for a season until they were better informed judged by the rest of his Brethren Now if the Education of the Apostles The Apostles did scruple the Teaching the Gentiles as Jews and their Propensity to adhere and stick to the Jewish Religion did so far influence them that even after Christ's Resurrection and the pouring forth of the Spirit they could not receive nor admit of the Teaching of the Gentiles tho' Christ in his Commission to them commanded them to Preach to them what further Absurdity were it to suppose that through the like Mistake the Chiefest of them having been the Disciples of John and his Baptism being so much prized there among the Jews that they also took Christ's Baptism intended by him of the Spirit to be that of Water which was John's and accordingly practised it for a season it suffices us that if they were so mistaken tho' I say not that they were so they did not always remain under that Mistake else Peter would not have said of the Baptism which now says that it is not a putting away of the filth of the flesh which certainly Water-baptism is But further they urge much Peter's baptising Cornelius in which they press two things First That Water-baptism is used even to those that had received the Spirit Secondly That it is said positively he commanded them to be baptized Acts 10.47 48. But neither of these doth necessarily infer Water-baptism to belong to the New Covenant-Dispensation nor yet to be a Perpetual standing Ordinance in the Church Whether Peter's Baptizing some with Water makes it a standing Ordinance to the Church For first all that this will amount to was That Peter at that
and disobey him And if this be not the Honour that comes from God but the Honour of this World which the Children of this World give and receive one from another How can the Children of God such as are Christians indeed give or receive that Honour among themselves Hieron in his Epistle to Celant admonisheth her That she was to be preferred to none for her Nobibity for the Christian Religion admits not of respect of Persons neither are Men to be esteemed because of their outward condition but according to the Disposition of the Mind to be esteemed either Noble or â—ase he that obeyeth not sin is free who is strong in Vertue is Noble Let the Epistle of James be read without coming under the Reproof of Christ who saith That such as do so cannot believe But further if we respect the Cause that most frequently procures to Men these Titles of Honour there is not one of a thousand that shall be found to be because of any Christian Vertue but rather for things to be discommended among Christians As by the Favour of Princes procured by Flattering and often by worse Means Yea the most frequent and accounted among Men most-Honourable is Fighting or some great Martial Exploit which can add nothing to a Christian's Worth Since sure it is it were desirable there were no Fightings among Christians at all and in so far as there are it shews they are not right Christians And James tells us That All fighting proceeds from the lusts so that it were fitter for Christians by the Sword of God's Spirit to fight against their Lusts than by the Prevalency of their Lusts to destroy one another Whatever Honour any might have attained of old under the Law this way we find under the Gospel Christians commended for Suffering not for Fighting neither did any of Christ's Disciples save one offer outward Violence by the Sword in cutting off Malchus's Ear for which he received no Title of Honour but a just Reproof Finally if we look either to the Nature of this Honour the Cause of it the Way it 's conveyed the Terms in which it is delivered it cannot be used by such as mind to be Christians in good earnest § IV. Now besides these general Titles of Honour what gross Abuses are crept in among such as are called Christians in the use of Complements wherein not Servants to Masters or others with respect to any such kind of Relations do say and write to one another at every turn Your humble Servant Your most obedient Servant Lying accounted Civility c. Such wicked Customes have to the great Prejudice of Souls accustomed Christians to Lie and to use Lying is now come to be accounted Civility O horrid Apostasy For it is notoriously known that the Use of these Complements imports not any Design of Service neither are any such Fools as to think so for if we should put them to it that say so they would not doubt to think we abused them and would let us know they gave us Wordâ— in Course and no more It is strange that such as pretend to Scripture as their Rule should not be ashamed to use such things since Elihu that had not the Scriptures would by the Light within him which these Men think insufficient say Job 32.21 22. Let me not accept any mans person neither let me give flattering Titles unto man For I know not to give flattering Titles In so doing my Maker would soon take me away * This History is reported by Casaubonus in his Book of Manners and Customs pag. 169. In this last Age he is esteemed an uncivil Man who will not either to his Inferior or Equal subscribe himself Servant But Sulpitius Severus was heretofore sharply reproved by Paulinus Bishop of Nola because in his Epistle he had subscribed himself his Servant saying Beware thou subscribe not thy self his Servant who is thy Brother for Flattery is sinful not a Testimony of Humility to give their Honours to Men which are only due to the One Lord Master and GOD. A certain antient devout Man in the Primitive Time subscribed himself to a Bishop Your humble Servant wherein I doubt not but he was more real than our usual Complementers and yet he was sharply reproved for it But they usually Object to defend themselves That Luke saith Most excellent Theophilus and Paul Most noble Festus I Answer Since Luke wrote that by the Dictates of the infallible Spirit of God I think it will not be doubted but Theophilus did deserve it as being really endued with that Vertue Concerning the Title Paul gave to Festus In which Case we shall not condemn those that do it by the same Rule But it is not proved that Luke gave Theophilus this Title as that which was inherent to him either by his Father or by any Patent Theophilus had obtained from any of the Princes of the Earth or that he would have given it him in case he had not been truly Excellent And without this be proved which never can there can nothing hence be deduced against us The like may be said of that of Paul to Festus whom he would not have called such if he had not been truly Noble as indeed he was in that he suffered him to be heard in his own Cause and would not give way to the Fury of the Jews against him it was not because of any outward Title bestowed upon Festus that he so called him else he would have given the same Compellation to his Predecessor Felix who had the same Office but being a covetous Man we find he gives him no such Style § V. It will not be unfit in this Place The Singular Number to one Person used in the Latin to say something concerning the using of the singular Number to one Person of this there is no Controversy in the Latin For when we speak to one we always use the Pronoun TU and he that would do otherwise would break the Rules of Grammar For what Boy learning his Rudiments is ignorant that it is incongruous to say vos amas vos legis that is you lovest you readest speaking to one But the Pride of Man that hath corrupted many things refuses also to use this simplicity of speaking in the Vulgar Languages For being puffed up with a vain Opinion of themselves as if the Singular Number were not sufficient to them they will have others to speak to them in the Plural Hence Luther in his Plays reproves and mocks this manner of speaking saying Magister vos es iratus Which Corruption Erasmus sufficiently refutes in his Colloquies Concerning which likewise James Howel in his Epistle to the Nobility of England before the French and English Dictionary takes notice That both in France and in other Nations the Word THOU was used in speaking to one but by success of Time when the Roman Commonwealth grew into an Empire the Courtiers began to magnify the Emperour as being
of the Creation whether the things be fine or course and do not satisfie themselves with what need and conveniency calls for but add thereunto things meerly superfluous such as is the use of Ribbands and Lace and much more of that kind of stuff as painting the Face plaiting the Hair which are the Fruits of the fallen lustful and corrupt nature and not of the new Creation as all will acknowledge And though sober men among all sorts will say That it were better these things were not yet will they not reckon them unlawful and therefore do admit the use of them among their Church-members But we do account them altogether unlawful and unsutable to Christians and that for these Reasons First The use of Cloaths came originally from the fall If man had not fallen it appears he would not have needed them But this miserable state made them necessary in two Respects The proper use of Cloaths 1. To Cover his Nakedness and 2. To keep him from the Cold Which is both the proper and principal use of them Now for man to delight himself in that which is the fruit of his Iniquity and is the consequence of Sin can be no ways lawful for him So to extend things beyond their real use or to superadd things wholly superfluous is a manifest abuse of the Creation and therefore not lawful to Christians Secondly Those that will needs so adorn themselves in the use of their Cloaths as to beset them with things having no real use nor necessity but meerly for Ornament's sake do openly declare that the end of it is either to please their lust for which end these things are chiefly invented and contrived or otherwise to gratifie a vain Not to please their Lusts. proud ostentative mind and it is obvious these are their general ends in so doing Yea we see how easily men are puff'd up with their Garments and how proud and vain they are when adorned to their mind Now how far these things are below a true Christian and how unsutable it needs not great probation Hereby those that love to be gaudy and superfluous in their Cloaths shew they concern themselves little with Mortification and Self-denial and that they mind to beautify their Bodies more than their Souls which proves they mind little upon mortality and so certainly are more nominal than real Christians Thirdly The Scripture severely reproves such Practices both commending and commanding the contrary as Isa 3. how severely doth the Prophet reprove the Daughters of Israel for their Tinkling Ornaments Contrary to Scripture their Cauls and their round Tiars their Chains and Bracelets c. and yet is it not strange to see Christians allow themselves in these things from whom a more strict and exemplary Conversation is required Christ desires us not to be anxious about our Cloathing Matth. 6.25 and to shew the Vanity of such as Glory in the Splendour of their Cloathing tells them That even Solomon in all his glory was not to be compared to the Lily of the field which to day is and to morrow is cast into the Oven But surely they make small reckoning of Christ's Words and Doctrine that are curious in their Cloathing and so industrious to deck themselves and so earnest to justify it and so mad when they are reproved for it The Apostle Paul is very positive in this Respect 1 Tim. 2.8 9 10. I will therefore in like manner also that women adorn themselves in modest apparel with shamefacedness and sobriety not with broidered hair or gold or pearls or costly Array But which becometh women professing godliness with good works To the same purpose saith Peter 1 Pet. 3.3 4. Whose adorning let it not be that outward adorning of plaiting the hair and of wearing of gold or of putting on of apparel But let it be the hidden man of the heart in that which is not corruptible even the Ornament of a meek and quiet spirit c. Here both the Apostles do very positively and expresly assert two things First That the adorning of Christian Women of whom it is particularly spoken I judge because that Sex is most naturally inclined to that Vanity and that it seems Plaiting the Hair c. that Christian Men in those Days deserved not in this Respect so much to be reproved ought not to be outward nor to consist in the Apparel Secondly That they ought not to use the plaiting of the Hair or Ornaments c. which was at that Time the Custome of the Nations But is it not strange That such as make the Scripture their Rule and pretend they are guided by it should not only be so frequently and ordinarily in the use of these things which the Scripture so plainly condemns but also should allow themselves in so doing For the Apostles not only commend the Forbearance of these things as an Attainment Commendable in Christians but condemn the use of them as unlawful and yet may it not seem more strange that in contradiction to the Apostles Doctrine as if they had resolved to slight their Testimony they should condemn those that out of Conscience apply themselves seriously to follow it as if in so doing they were singular proud or superstitious This certainly betokens a sad Apostasy in those that will be accounted Christians that they are so offended with those that love to follow Christ and his Apostles in denying of and departing from the lying Vanities of this perishing World and so doth much evidence their Affinity with such as hate to be reproved and neither will enter themselves nor suffer those that would § VIII Fourthly Let us consider the use of Games Sports Comedies and other such things Sports c. inconsistent with the Gospel commonly and indifferently used by all the several Sorts of Christians under the Notion of Divertisement and Recreation and see whether these things can consist with the Seriousness Gravity and Godly Fear which the Gospel calls for Let us but view and look over the Notions of them that call themselves Christians whether Popish or Protestant and see if generally there be any Difference save in meer Name and Profession from the Heathen Doth not the same Folly the same Vanity the same Abuse of precious and irrevocable Time abound The same Gaming Sporting Playing and from thence Quarrelling Fighting Swearing Ranting Revelling Now how can these things be remedied so long as the Preachers and Professors and those who are the Leaders of the People do allow these things and account them not inconsistent with the Profession of Christianity And it is strange to see that these things are tolerated every where the Inquisition lays no hold on them neither at Rome nor in Spain where in their Mascarades all manner of Obscenity Folly yea and Atheism is generally practised in the Face of the World to the great Scandal of the Christian Name But if any Man reprove them in these things and forsake their Superstitions
and Profane being not come to this Place are in whatsoever they do cursed and their Ploughing as well as Praying is sin Now if any will plead that for Relaxation of Mind there may be a Liberty allowed beyond these things which are of absolute need to the Sustenance of the outward Man I shall not much contend against it provided these things be not such as are wholly superfluous or in their proper Nature and Tendency lead the Mind into Lust Vanity and Wantonness as being chiefly contrived and framed for that End or generally experienced to produce these Effects or being the common Engines of such as are so minded to feed one another therein and to propagate their Wickedness to the impoysoning of others seeing there are other Innocent Divertisements which may sufficiently serve for Relaxation to the Mind Such as for Friends to visit one another Lawful Divertisements to hear or read History to speak soberly of the present or past Transactions to follow after Gardnering to use Geometrical and Mathematical Experiments and such other things of this Nature In all which things we are not so to forget God in whom we both live and are moved Acts 10.26 as not to have always some secret Reserve to him and Sense of his Fear and Presence which also frequently exerts it self in the midst of these things by some short Aspiration and Breathings And that this may neither seem strange nor Troublesome I shall clear it by one manifest Instance answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other thing for we ought to love God above all things Now it is plain That Men that are taken with Love whether it be of a Woman or any other thing if it hath taken deep Place in the Heart and possest the Mind it will be hard for the Man so in Love to drive out of his Mind the Person or thing so loved yea in his Eating Drinking and Sleeping his Mind will always have a Tendency that way and in Business or Recreation however intent he be in it there will but a very short Time be permitted to pass but the Mind will let some Ejaculation forth towards its beloved The Love towards its belov'd shuns its Offence And albeit such a one must be conversant in those things that the Care of this Body and such like things call for yet will he avoid as death it self to do those things that may offend the Party so beloved or cross his Design in obtaining the thing so earnestly desired Though there may be some small use in them the great Design which is chiefly in his Eye will so ballance him that he will easily look over and dispense with such petty Necessities rather than endanger the Loss of the Greater by them Now that Men ought to be thus in Love with God and the Life to come none will deny and the thing is apparent from these Scriptures Matth. 6.20 But lay up for your selves treasures in Heaven Col. 3.2 Set your affection on things above c. And that this hath been the Experience and Attainment of some the Scripture also declares Psal. 63.1.84 2 Cor. 5.14 Sports Plays draw Men from the Fear of God And again That these Games Sports Plays Dancing Comedies c. do naturally tend to draw Men from God's Fear to make them forget Heaven Death and Judgment to foster Lust Vanity and Wantonness and therefore are most loved as well as used by such kind of Persons Experience abundantly shews and the most-Serious and Conscientious among all will scarcely deny Which if it be so the Application is easie § X. Fifthly The use of Swearing is to be considered which is so frequently practised almost among all Christians not only profane Oaths among the profane in their common discourses whereby the mostâ—HOLY NAME of GOD is in a horrible manner daily blasphemed but also solemn Oaths with those that have some shew of piety whereof the most part do defend Swearing before the Magistrate with so great zeal that not only they are ready themselves to do it upon every occasion but also stir up the Magistrates to persecute those who out of obedience to Christ their Lord and Master judge it unlawful to Swear Upon which account not a few have suffered Imprisonment and the spoiling of their Goods But considering these clear words of our Saviour All Swearing is forbidden Matth. 5.33 34. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths But I say unto you SWEAR NOT AT ALL neither by Heaven c. But let your Communication be Yea Yea Nay Nay For whatsoever is more than these cometh of evil As also the words of the Apostle James 5.12 But above all things my Brethren Swear not neither by Heaven neither by the Earth neither by any other Oath But let your Yea be Yea and your Nay Nay lest you fall into Condemnation I say considering these clear words it is admirable how any one that professeth the Name of Christ can pronounce any Oath with a quiet Conscience far less to persecute other Christians that dare not swear because of their Master Christ's Authority For did any one purpose seriously and in the most rigid manner to forbid any thing comprehended under any General can they use a more full and general prohibition and that without any Exception I think not For Christ First proposeth it to us negatively Swear not at all neither by Heaven nor by the Earth nor by Jerusalem nor by thy Head c. And again Swear not by Heaven nor by Earth nor by any other Oath Secondly he presseth it affirmatively But let your Communication be Yea Yea and Nay Nay For whatsoever is more than these cometh of evil And saith James lest ye fall into Condemnation Which words both all and every one of them do make such a full prohibition and so free of all Exception that it is strange Without Exception how men that boast the Scripture is the Rule of their Faith and Life can counterfeit any Exception Certainly Reason ought to teach every one that it is not lawful to make void a general prohibition coming from God by such opposition unless the Exception be as clearly and evidently expressed as the prohibition neither is it enough to endeavour to confirm it by Consequences and Probabilities which are obscure and uncertain and not sufficient to bring quiet to the Conscience For if they say that there is therefore an Exception and limitation in the words because there are found Exceptions in the other general prohibition of this fifth Chapter as in the forbidding of Divorcement where Christ saith It hath been said Whosoever shall put away his Wife let him give her a Writing of Divorcement But I say unto you That whosoever shall put away his
of ordinary Capacity that are not educated in Colledges may understand them V. As for Retortions they must not be impertinent and from the purpose and none shall be so insisted on as to divert us from the Point or turn the Opponent into the Respondent VI. The Day appointed for the Conference is the fourteenth of April in the Year One thousand six hundred seventy five being the Day called Wednesday the Place is to be at Alexander Harper 's House or Close in case the Gray-Fryers Church so called cannot be obtained and that the Conference is to continue from two to five a Clock in the Afternoon VII Both Parties shall endeavour to procure a Praeses to Moderate but not to have any Decisive Judgment yet if such a one cannot be procured the Conference is not to be broken up VIII And it is hereby declared That both Parties intend this for Mutual Edification and therefore intend to abstain from any thing that may obstruct so good an Event IX It is likewise agreed that none shall have Liberty to speak but those that have or shall subscribe before the Dispute begin these aforesaid Articles HEre Alex. Skein one of our Friends chosen Praeses for Us because we could not at that time procure another standing up with the other Praeses Student It was condescended That no Quaker should be a Praeses Quaker We are wronged for we never condescended to any such thing And seeing ye have chosen one of Your Way how can we be hindred to choose one of Ours Andr. Thomson their Praeses There needs no debate in this matter for we are chosen not to have any Decisive Judgment but only for the Moral Part to take notice if the Rules be observed or whether ye keep to the Purpose Then John Leslie had a long and tedious Discourse concerning what was fit to be done and how we ought to Dispute G. K. Praeses I suppose we came not to this Place to hear from this Young-Man a long Logick Discourse R. B. I desire to be heard We being a People so generally mis-represented as Heretical and Erroneous did conceive our selves obliged to give a True and Faithful Account of our Principles which I did in a certain Paper now under debate And that our Innocency therein might appear there was a Challenge added to the end of it offering to defend these our Principles if we might be allowed so to do in these Publick Places where we have been so much misrepresented and against those Persons who had there so often traduced us To which having received no Answer some of the Students of Divinity came to us and signified that they looked upon themselves as concerned because mention is made of such in the beginning of that Paper To whom we answered That they were not the Persons Challenged by Us as not being the Publick Preachers that had mis-represented Us But seeing they were desirous to debate the matter we were not unwilling to render to any a Reason of the Hope that is in us and therefore should not decline it And forasmuch as some did object that we were at a loss as engaging with them because there would be little Advantage in case we had any Victory and a greater Reflection should we appear to be at any loss To such we had and have this to say That as we are not afraid to meet with the Greatest and Ablest of the Preachers themselves so the Truth leads us not to Despise any As R. B. was going on he was interrupted Alex. Shirreff If it were pertinent I could easily disprove much of what is said but to be short R. B. having given Theses provoking all the Scholars of Europe and Great Brittain though R. B. pretends in his Preface to be against School-Divinity yet his Theses are full of it and there are many other Contradictions which I will not now take notice of The Preachers and Ministers of the Word not finding themselves concerned we Young-Men and but Students have offered to Dispute In the Articles the Quakers have been very unreasonable and particularly G. K. did refuse any Article should be put in against Railing because he said That might be Railing in me which was not in him because he to wit G. K. was immediately led by the Spirit We have concluded that being Young-Men in case the Quakers should have any Advantage it will not be of great Consequence and if we have Advantage we hope it may be useful because these are the great Prophets and Preachers of the Quakers G.K. I could take notice of many things not true in that Young-Man's long Discourse And it may here be observed that afterwards J. L. speaking reflectingly against the Quakers said It was no Railing to speak the Truth which was all he pleaded for as particularly that R. B. hath provoked all Europe but I pass them by because I am here exceedingly abused and therefore desire to be heard For I declare in God's Fear and in singleness of my Heart I never said any such thing as is by that Young-Man alledged upon me as I can Appeal to the Auditors who were there present But what I said was this I cannot bind my self not to Rail because I 'me bound already that I should not Rail by the Righteous Law of God in my Conscience and may perhaps speak that as believing it to be true which ye may call Railing A. Shir. I being chiefly concerned and having mostly occasioned this Debate am Employed by the rest to speak first and therefore I will Impugn the Second Thesis Which R. B. read and is as followeth Seing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Second Thesis Matt. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful Order wherein it was in the beginning and created Man a living Soul to rule and govern it so by the Revelation of the same Spirit he hath made manifest himself all-a-long unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward objective Manifestations in the Heart was of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine inward Revelations which we make absolutely necessary for the building up true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of
Man as to a more noble or certain Rule and Touchstone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed Vnderstanding to Assent irresistibly moving the same thereunto even as the Common Principles of Natural Truths move and incline the Mind to a Natural Assent R. B People this is that which we Affirm and which these Young-Men are about to Dispute against as false Notwithstanding that A. Shir. had thus offered himself first to dispute yet I. L. Intruding himself put him to Silence beginning as followeth I. L. That which is not to be believed as the Rule of Faith is not to be the Rule of Faith But The Spirit is not to be believed as the Rule of Faith Therefore The Spirit is not to be the Rule of Faith R. B. Having Repeated the Argument I deny the Minor or second Proposition I. L. I prove it That which hath not a sufficient Evidence to evidence it self to be a Rule is not to be a Rule But The Spirit in the Quakers hath not a sufficient Evidence whereby to evidence it self to be a Rule Therefore The Spirit in the Quakers is not to be our Rule R. B. Having Repeated the Argument I distinguish that Second Proposition If thou meanest any Spirit in the Quakers which they peculiarly assume to themselves as Quakers or say they have as aâ—part of themselves or of Man's Nature we Concede that such have no Evidence neither do we say that any such Spirit is to be our Rule But if thou meanest that Vniversal Spirit of God a Manifestation whereof is given to every one to profit withal we affirm it hath a sufficient Evidence in us and in all Men. I. L. I urge that Distinction If the Spirit hath a sufficient Evidence either this Evidence is from your own Declaration or some other But It is neither from your own Declaration nor from some other Therefore It hath not a sufficient Evidence R. B. It is from both J. L. What is it then R. B. That it teacheth us to deny Vngodliness and Worldly Lusts and to live Soberly Righteously and Godly in this present World This is an Evidence to all Men. J. L. I prove that is not a sufficient Evidence thus That is not a sufficient Evidence which Hereticks may pretend unto as a sufficient ground for their Heresie But Hereticks may pretend this as a sufficient ground for their Heresie Therefore It is not a sufficient Evidence R. B. I Answer this first by a Retortion this is the same Argument upon the matter which the Jesuit Dempster used against your Master viz. John Menzies For the Jesuit pressing him to assign a ground for the Protestant Religion which Hereticks could not pretend unto J. M. named the Scripture and the Jesuit further urged that Hereticks could and did pretend unto the Scriptures Now what Evidence can ye give from the Scriptures which we cannot give Yea and greater from the Spirit that Hereticks cannot justly lay claim to Stud. With one voice We will not have Retortions R. B. Praeses Read the Articles which contain a particular provision for Retortions as being lawful if not insisted too much on So the fifth Article above-mentioned was read G. K. I offer to Answer directly to his Argument without Retortion though I pass not from the Retortion for it stands over your heads which ye will never get over Then I say we have a two-fold Evidence which no Heretick can justly lay claim to The one is the inward Evidence of the Spirit of God by its own immediate Testimony in our hearts The other is the Testimony of the Scriptures which I affirm in the Name of the People called Quakers is the best external and outward Evidence and Rule that can be given And my Reason why we have the Testimony of the Scriptures as an Evidence that we have the Inspiration of the Spirit is this All Men have a measure of the Inspiration of the Spirit of God according to the Scriptures Testimony That Christ the true Light inlightneth every Man that cometh into the World and that a Manifestation of the Spirit is given to every Man to profit withal But this universal Illumination or Manifestation is Inspired and if all Men be in measure Inspired then consequently we who are Men are Inspired J. L. I prove ye have not the Testimony of the Scriptures for a sufficient Evidence That which is fallacious is not a sufficient Evidence But The Scriptures Testimony according to the Quakers without the indwelling of the Spirit is fallacious Therefore The Scriptures Testimony is not a sufficient Evidence R. B. Having Repeated the Argument I deny the 2 d Proposition G. K. The Argument is wrong in its Structure and vitious as consisting of four Terms which no right Syllogism should have Stud. I appeal to all Loâ—icians if when any thing is Subsumed in a Syllogism which is neither in the first Proposition nor in the Conclusion whether that Syllogism hath not four Terms Is it not in Forma For it hath not four Terms G. K. It hath four Terms and this I offer to prove before either your Masters or any other judicious Logicians in any Vniversity of this Nation I say it hath four Terms because it subsumes that in the second Proposition which was not in the first Proposition At this the Students fell a laughing and so provoked the People to lightness Al. Skein one of the Praeses's I am sorry to see those who profess to study Divinity behave themselves so lightly and so far from Seriousness in such weighty matters as concern the Truths of God G. K. I am ready still to prove that the Syllogism hath four Terms But this being not so proper here for this Auditory proceed ye to prove the second Proposition which R. B. hath denied J. L. I prove the Second Proposition That which may beguile a Man is fallacious But According to the Quakers the Scriptures may beguile a Man without the indwelling of the Spirit Therefore According to the Quakers the Scriptures are fallacious G. K. This Argument is also wrong in the Structure having four Terms R. B. But waving that I deny thy second Proposition For the Scripture cannot beguile any Man although Men may or have beguiled themselves by a wrong use of it A. Shir. Take notice People The Quakers say The Scriptures cannot beguile you R. B. Speak lowder yet for we do and have constantly Affirmed it And we hope it will help to clear us of those Mis-representations as if we despised or spake evil of the Scriptures G. K. I would my words could reach from the one end of the World to the other when I say The Scriptures cannot beguile any Man for the Scripture is innocent and a true Testimony in it self but Men do beguile themselves oft by making perverse Glosses upon the Scriptures The Scripture cannot be fallacious because
B. His Offer to Jo. Menzies Professor of Divinity so called George Meldrum Minister at Aberdeen and William Mitchel Catechist at Foot of Dee AS in this late Rencountre it was specially provided Challenge that it shall be Abstract from the Challenge made to you and so no fulfilling of it so now this being past of which you have here presented to you a good and Faithful Account which we hope being seriously weighed by your more Mature Judgments may allay any hasty Joy that might have proceeded from the Windy Triumphs the Students might have possessed you with a Belief they had obtained who at every turn to the nauseating of the more Serious and Impartial Auditors were proclaiming themselves Victors We think you more concerned And indeed we are the more desirous to Meet and Debate it with your selves For either this is All ye have to say which ye have put in their Mouths or ye have more to say If this be all then indeed it may be your Wisdom not to accept this Offer but if ye have more we shall be willing to hear it and endeavour to Answer it And as your Appearing yourselves would be more Satisfactory to the People and is most desired by them as well as us so divers Inconveniences that have in this or may fall in the like would be avoided For First It being in your Publick Houses Reasons there would be less Occasion of Tumult because the House is capable to hold divers Thousands Secondly as it is probable ye would not so readily be put to a Stand as they If it should happen ye were we are hopeful ye would not by raising a Laughter and Clamour amongst the People and crying out three or four at once seek to cover it or boast of Victory and cry out Your Argument is pungent before we have Time allowed us to Answer it Thirdly You engaging we are hopeful to procure Discreet Learned and Persons every way Considerable to be Judges Consultative upon our part though not professing our Way to help to Moderate and keep Good Order Fourthly It is probable That by the Solemnity of of such an Action and the Influence of your Presence as well as other Persons of Condition being there might secure us from the Hazzard of Clods and Stones for I do truly assure you I conceive my self more able to Answer the most pungent of your Arguments than defending my self from the Stones and Blows of your Vnreasonable and Brutish Church-Members Objections It is by some of your People Objected to us whether it come from you or not I will not Affirm That it is below you to engage with us But as this is altogether unsuitable to Christian Ministers whose Master disdained not daily to Debate and Answer the Questions of such as Opposed themselves unto him and taught his Disciples to leave the ninety and nine and go seek after the Odd one Next It is most Vnreasonable for since ye take Liberty to speak against us in your Pulpits and particularly to design us yea and sometimes to speak Vntruths of us I desire then to know Whether it be agreeable to the Rules of Christianity or even of Common Honesty to take Liberty to speak ill of Men behind their Backs abuse their Principles and Reputations and yet say It is below them to prove these Charges to the Mens own Faces Secondly It is Objected That it is against the Laws to call the Faith established by Law into Question But may not the same be said against Protestants in those Nations where Popery and Mahometism are Established by Law Yea is not this the very Pretence and put-off which the Papists both in Germany and France gave the Primitive Protestants when they desired Publick Conferences with them And was not both the Emperour Charles the Fifth and his Brother Ferdinando sorely checkt by divers Bishops of Rome for granting these Conferences and the Queen Mother of France openly reproved and cried out against by Cardinal Turnon and other Clergy-Men for giving way to that of Poysy as suffering the Vniversal Faith of the Church to be called in Question which had been established by many Laws and for a far longer Time than the Profession we oppose It seems ye Defend your selves chiefly by Popish Weapons as will anon further appear In order whereunto I shall speak a Word or two to John Menzies and so make an end The greatest and frequentest Argument that both thy Scholars and others make against us Scholars chief Argument against us is That we have no certain Evidence by which we can make known That we are led by the Spirit that Hereticks and others cannot pretend to Now if this may be admitted as Relevant or Strong against us I desire thou wouldst be pleased to shew me How thou canst extricate thy self out of the same Difficulty when urged by the Jesuit Dempster That the Scripture which thou assignedst as the Ground of the Protestant Religion is an Evidence for you seeing all Hereticks also pretend to it Let me see what Difficulties occur in our Case as to the Spirit which likewise occur not in the same very Way in Yours as to the Scripture For besides that we have as good Ground to lay Claim to the Scriptures as your selves and are ready and I hope able to prove our Principles from them as well as your selves If ye say Men may be deceived by a Seducing Spirit What then will it therefore follow That the Spirit of God will deceive any Or that Men ought not to be guided by it more than because many Men have been and are deceived by a Mis-understanding and wrong Use of the Scripture that therefore the Scripture doth deceive People or ought not to be the Rule If it be said Divers Men pretending to the Spirit Contradict one another Doth not the same recur as to the Scriptures What greater Contradictions can there be than there is betwixt certain Churches both acknowledging the Scriptures to be the Rule Hast thou forgotten John how thou and thy Elder Brother Andr. Cant who both Affirmed the Scripture to be the only Certain Rule and yet oftentimes before the same Auditory in the same Pulpit did from the very same Verse of Scripture Psal. 93 5. Holiness becometh thy house O Lord for ever draw different and Contradictory Doctrines Vses and Applications If that then will not infer according to you the Scriptures to be an Vncertain Rule neither will the other as to the Spirit If it be said That the fame Man pretending to be guided by the Spirit hath been of different Judgments doth not the same also recur as to the Scriptures Or need we go further John than thy self to prove this who hast all-along acknowledged the Scripture to be the Rule and yet sometime judged the Congregational Way to be preferrable to the Presbyterian And then the Presbyterian better than the Independent And now the Episcopal preferrable to both Or tell me John honestly
so as with open Face to behold the Glory of God The first sort of Revelation is given universally unto all both Jews and Gentiles but the second is only given to the Saints in whom the Seed is compleatly formed and brought forth As to their Queries we answer That Conscience and Reason are distinguished from the Saving Light of Christ in all Men and the Revelation thereof as a Natural and Supernatural Principle are distinguished and it was the Natural which Pelagius did exalt too much as our Adversaries also do who affirm That Men may be Lawful Preachers without being renewed by the Super-natural Principle of God's saving Light and Grace In the Prosecution of their Second Argument 1. They deny the Inward Blood and Sufferings of Christ referring us to their Proof afterwards which we shall in its Place examine 2. They alledge That we hold an Heavenly and Spiritual Nature in Christ which is distinct from the Godhead on the one hand and from the Manhood on the other which they call a Third Nature in Christ. But this their Alledgance is false The Inward Hearing of the Word Asserted for that Heavenly and Spiritual Nature is not a Third Thing distinct from both the Godhead and Manhood of Christ as shall be afterwards shewn 3. They alledge That the Apostle doth not speak of any inward Hearing or Word but of the outward The Contrary is manifest from the Apostles own Words in the same Chapter The Word is nigh thee in thy Mouth and in thy Heart Nor is their Reason valid to prove it for the Words verse 14 15. are not Arguments made by Paul but Objections adduced by him which he afterwards answereth And this is usual with Paul in this Epistle As to their Question Wherein consists the Nature and Essence of Faith We say It is a Receiving of Christ laying hold upon him according to whatsoever Revelation he makes of himself in Mens Hearts which is in some greater in others less but in all is in some degree In their Third Argument they undertake to prove That according to us the Scriptures are not necessary secundum quid or profitable But all in vain As for their Example as they know Examples prove not so is it vain and impertinent for we never Compared the Scriptures to a mutilated and dim Copy they are a clear and perfect Copy The Scriptures a perfect Copy but not the Original as to all Essentials and Necessaries of Christian Religion But they are not the Original And seeing we have answered them so many Questions let them Answer us this one Are not all these Divinity-Books and Commentaries on the Scripture made by Men not divinely Inspired as a mutilated and dim Copy in comparison of the Scripture and whether is the Scripture or these Books more perfect If they say the Scripture is more perfect then what need they the mutilated and dim Copy of these Divinity-Books Or what Profit can they have by them which they cannot have rather by the Scripture Again here they confound the Material and Formal Object of Faith as if we did hold That Inward Revelation without Scripture did propound unto us the Material Objects of Faith which is False For there are many of the Material Objects which are only propounded by the Scripture to wit such as the Historical Part of the Scripture and in this Respect we do not plead That Inward Revelation is the Material Object but the Formal In their Fourth Argument they are so blind as not to take notice how we can give the same Answer that they give concerning the Law That we who are under Grace and Obedience to the inward Law are dead as to the Condemning Power but not as to the Commanding Power thereof But that it is not the Letter or any outward Testimony of the Law Not the Letter nor the outward Law but the Spirit convinces the Conscience that doth so powerfully Convince a Man's Conscience as of other Sins so of Covetousness as the Spirit of God doth in his inward Convictions and Smitings upon the Conscience is clear from the Experience of all those who have known and passed through the State which the Apostle spake of when he said I was alive without the Law but when the Commandment came sin revived and I died Yea what Law is that of the Mind whereof he makes mention Rom. 8. but an Inward Law by which the Knowledge of Sin comes and through which both the Knowledge and Remembrance of Sin sticks more closely to the Soul than through any Outward Law it can And did not Christ say That the Spirit should Convince the World of Sin Yea how many of those called Heathens The Heathens instanced who had not any Outward Law have declared That Inward Concupiscence was a Sin As for their malicious Accusation against us of our Lust and Covetousness we reject as not worth the noticing seeing they assert it without any colour of Proof but it seems they have learned that Wicked and Devilish Maxime Calumniare audacter aliquid adhaerebit i. e. Calumniate boldly that something may stick Their Fifth Argument is Answered in the First as being a Branch thereof Their Sixth Argument is built upon a false Supposition that according to our Principle All would be Prophets and that no Difference could be assigned betwixt Prophets and Pastors and Teachers seeing Prophets and Teachers teach both from the Spirit Prophets and Teachers distinguish'd The First is Answered at large in the End of G. K's Book of Immediate Revelation To the Second we Answer that by Prophets in the strictest Sense are meant those who Prophesy of things to come as Agabus was by Teachers they who Instruct the People in Doctrine And this is a manifest Difference although in the large and common Sense Prophesying and Preaching are one thing Their Seventh Argument they pretend to build on that Scripture Jud. 19. but it is easily Answered That Men in one Sense may be said not to have the Spirit and in another to have it Even as a Rich Man who improveth not his Money both Hath and Hath it Not in divers Senses According to which Christ said From him that hath not shall be taken away that which he hath And whereas R. B. doth grant That they whose Day of Visitation is come to an End The Reproofs of the Spirit internal have not the Spirit so much as to invite and call them unto God Here they insult as if all were granted they seek But they are greatly deceived For though he grant That some have not the Spirit to call and invite them yet he granteth not That they have not the Spirit to reprove them For even the Devils and Damned Souls of Men and Women sin against the Spirit of God witnessing against them in their Hearts which is in them a Law of Condemnation as David said If I go down into hell thou art there Yea do we not read nor
bring them down to it also For seeing it is a Truth acknowledged both by them and us The Spiriâ— 's working in us as an efficient Cause That all true Christians and Children of God have the Spirit of God working in them at least as an Efficient Cause from this we urge them thus Either they have the Spirit of God working in them as an Efficient Cause or they have not If they say they have not they confess They are not true Christians or Children of God which we suppose they will be loth to say If they say They have the Spirit of God as an Efficient Cause of Faith working in them and subjectively inlightening them let them prove it or give us an Evidence of it Who doth not see that Poor Men they are taken in their own Snare We know all Rational and Sober Men will acknowledge that we are not bound tb receive their Affirmations without Proof more than they are bound to receive ours nor indeed so much we being as the Case stands but Defendents As touching their Answer to R. B. his Retortions about an Evidence it shall be examined in the Next Section In pag. 60. they tell That we assign them at last some Shadows of Evidence namely 1. our own Declaration 2. The Scriptures 3. The immediate Testimony of the Spirit But that these are not Shadows will appear to the Judicious and well-disposed if they consider these two things 1. That by our Declaration we mean not a bare verbal Declaration having no Vertue or Manifestation of Life in it for we confess such might be as good a Ground for an Heretick in way of Evidence A Declaration proceeding from the Spirit no Heretick has it but by our Declaration we mean such a Declaration as doth really proceed from the Spirit of God in us and is therefore a living Declaration having a Manifestation of Life in it and with it and which is not only in Words of Life or Living Words uttered through us from the Spirit of Life but also in Works of Life or Living Works which are the Fruits of the Spirit as said Christ By their fruits shall ye know them Now such a Declaration can no Heretick have however he may pretend to it If our Adversaries say That we only pretend to such a thing We answer them with their own Rule Affirmanti incumbit probatio i. e. The Affirmer ought to prove Let them prove us only to be Pretenders which yet they have not done nor can do And indeed such a Declaration from the Spirit of God in the Apostles as when John said We are of God c. was an Evidence That no Heretick could justly pretend to 2. It is a most Unjust and Unreasonable thing to require of us any other Evidence of our having the Spirit than that which every true Christian may and ought to give seeing we pretend to no other Spirit but that which every true Christian hath nor to any Revelations but these which are the Priviledges of all true Christians nor to any Doctrines which are not conform to the Scriptures of Truth As we are ready to prove and as G. K. hath already shewed in his Book of Immediate Revelation which neither the Students nor their Masters have given us any Refutation of Now have not all Good Christians these three Evidences for them year 1675 And we can prove by the help of the Lord that they are as applicable to us as to any upon Earth And here note that when we say The Scripture is the best outward Evidence that can be given We mean it not as a particular Evidence but as a general Common to all good Christians The Scripture an Evidence For we grant That the Scripture cannot prove that any particular Man hath the Spirit of God in such a way as true Christians have it but it proves in general that all true Christians have it yea and all Men to Convince them at least In pag. 61 62. They reject the Scriptures-Testimony as an Evidence to us Because according to us the Scriptures Testimony hath no Evidence without the Spirit In answer to which we say But it hath an Evidence with the Spirit his Inward Evidence going along with it which Inward Evidence we say doth go along with it sufficiently to Convince every well-disposed Intellect And this we can prove from the Scriptures-Testimony Nor is this to commit an Unlawful Circle as they foolishly alledge which is but an old thread-bare alledgance of Papists against the Protestants as Turnbull alledged on Paraeus That he proved the Spirit by the Scripture and the Scripture by the Spirit Some Protestants in our Days do miserably seek to extricate themselves of that Circle that they know the Spirit by the Scriptures Objectively and they know the Scriptures by the Spirit Effectively and so indeed they get free of the Circle as not being in eodem genere i. e. in the same kind But they affirm a gross Untruth That the Spirit 's Influence is only Effective and ex parte subjecti whereas we know it is Objective and can prove both from Scripture and Primitive Protestants see G. K. his Book of Immediate Revelation and Quakerism no Popery where the same is at length proved But we have a most clear way to extricate our selves of that Circle imposed on us by Papists and these Students The Scriptures Testimony known by the Spirit c. to wit That we know the Scriptures Testimony by the Spirit tanquam a priori as we know the Effect by the Cause and we know the Spirit 's Testimony by the Scriptures tanquam a posteriori as we know the Cause by the Effect and so both are Objective and yet in a divers kind because the Objective Evidence of the Spirit is a self-Evidence and primary the Objective Evidence of the Scripture is but derived and secondary In their answer to G. K. his Retortion from the Practice of Christ who though his own immediate Testimony was to be received referred them unto the Testimony of the Scriptures They most miserably betake themselves to their Old Trade of Affirming Things without any Proof and yet on the Proof of these Things the whole Stress of their Answer lieth As 1. they say The Jews rejected only the outward immediate Testimony of Christ However dare they say but that the Outward Immediate Testimony of Christ was to be believed and yet he referred them unto the Testimony of the Scriptures 2. They say They have no such Testimony themselves as the Inward Objective Testimony of the Spirit 3. They say According to Christ the Scriptures were the Rule meaning the Primary Rule and so they set the Scripture above Christ his own immediate outward Testimony a most gross Disorder year 1676 All which we reject as meer Affirmations without any Proof Their Insinuation That G. K. acted the Part of a cunning Sophist when he spake these Words repeated by them pag. 4. Is no less
Master Jo. M. would not assign the Jesuit a ground to prove the Truth of the Protestant Religion and therefore say they R. B ' s. Practices agree exactly with the Jesuit's Morals and give an egregious Specimen of his Jesuitical Honesty which makes us suspect him to be a Jesuited Emissary This is a false Calumny disproved by their own Account where pag. 8. upon this occasion they Confess R. B. said only that their Master desired the Jesuit to prove that the Protestant Religion had no ground for it Will they deny this Let them read the very first four Lines of their Master's first Answer to the Jesuit's Paper pag. 3. and they will find he put the Jesuit to prove his Minor which was That the Protestant Religion had no such ground As it doth not therefore follow that I. M. assigned not afterwards a Ground so neither will R. B. his repeating this infer that he said he did not assign such a Ground Yea in Contradiction to themselves pag. 60. They acknowledge he told their Master named the Scripture as a Ground c. So it is manifest they have given here a Specimen of their Iesuitical Honesty And because they could not Answer they forged lies to fill up the Paper and things not to the purpose as pag. 57. where offering to Reply to this Retortion they say But for Answer it is well known R. B. was brought up in a Popish Colledge and it is thought by many that he is a Iesuited Emissary c. Is not this a pungent Answer Reader R. B. was educated in a Popish Colledge The Objection about R. B's Education Answer'd Ergo say the Students Our Answer is not that which the Iesuit used against our Master It seems the Students are offended that R. B. hath forsaken Popery or otherwise their charging him with his Education must be very impertinent as indeed it is no less Foolish than if we should upbraid Luther Calvin and all the first Reformers as Papists for being so Educated And though it is no wonder their Folly and Malice led them into this Impertinency yet it might have been expected that their gratitude to the Bishop of Edinburgh who was pleased to permit their Book to be Printed might have hindered them from this Folly seeing he was Educated in the same Popish Colledge R. B. was and ows some of his Philosophy to it whereas R. B learned only there a little Grammar and came thence in his 15 Year but the Bishop was there professing Popery in his more mature Age. So if this reflect any thing upon R. B. it will much more against the Bishop which they will do well to clear and be sure not to omit when they write next or else acknowledge their Impertinency herein It seems they wanted strength of Reason to evite the Retortion which makes them thus rove offering also to prove That their Master did assign a ground which was never denied and that he was Defendent so was R. B. also What is that to the purpose unless to make the Retortion the stronger and shew they cannot get by it But pag. 60. they say That whereas the Iesuit pressed their Master that Hereticks did say their Religion was conform to the Scripture as well as he and so the Scripture was no peculiar ground for him more than for Hereticks They say their Master answered That it was not a pretended but real Conformity unto the Scripture that demonstrates a true Religion c. and upon this they inquire what follows Alledging They argued from being as good and not pretending and so fall a railing saying That the light of our Consciences is ecclipsed by a new-found Light and that we mis-represent them malitiously This Railing is for want of better Reasoning but seeing they are so blind as not to see whether they will see it or not we shall tell them and we hope let the Reader see what follows here from Jo. Menzies the Students Master who saith to the Jesuit It is not enough that Hereticks say the Scripture is a ground for their Religion unless it really be so and that other Hereticks saying so doth not infer that it is as little a ground for his own to wit J. M's Religion Very well The Quakers tell the Students That it is not enough that Hereticks declare they have the Spirit unless it be really so and their saying they have it while they have it not doth not infer that our saying we have it is as little a ground for us Who but such as are as Childish as the Students will affirm there is here any difference But further they confound most ignorantly the Internal Testimony of the Spirit with the Declaration of having the Spirit which are two different things It was incumbent upon them to have proved The Internal Testimony of the Spirit is above the pretence of Hereticks unto it that the Internal Testimony of the Spirit is as good an Evidence for Hereticks as for us which they have not offered to do Next they have not proved that the Declaration of Hereticks is as good as ours neither can they unless they can prove ours to be false which they neither have nor can do But they have egregiously fallen in that Inconveniency they would fix upon us pag. 58.59 where in answering R. B's Retortion shewing them That if Mens being deceived contradicting themselves or one another who say the Spirit is the Rule did infer the Spirit not to be a certain Rule then Mens being deceived contradicting themselves and one another who say the Scripture is the Rule would the same way infer that the Scripture is not the Rule Here they are miserably put to it and therefore not ashamed to deny that they plead not against the Spirit 's being a Rule for these Causes The contrary for which is known to all that are acquainted with these Controversies And for Example let them read their so much applauded W. Mitchell his Dialogue and his Sober Answer so called where he makes this the chief Cause yea themselves for the same reason within two pages to wit pag. 60. and 61. plead against the Teaching of the Spirit affirming that * But besides will not their Master's Answer above mentioned meet well with them here that since these Sects and Saints did as both they and the Quakers confess but pretend to the Spirit that because they did but pretend therefore the Quakers do but pretend also no more than because some Hereticks do pretend their Religion is conform to the Scripture therefore I. M. doth so too Because the Georgians Familists and pretended Saints as Francis and Loyola c. pretended the Inward Teaching of the Spirit and had an outward shew of Godliness therefore the Spirit 's teaching to deny Vngodliness is as good an Evidence for them as for the Quakers Who but the Students would run themselves into such miserable Contradictions But to give the Reader an evident Demonstration of the
Students gift of Contradicting themselves take one here in their own Words * The Students contradicting themselves about the Rule of Faith They say this above-mentioned Retortion doth not meet their Argument why Do we conclude that the Spirit is not the Rule of Faith because they cannot give an Evidence which will actually Convince that they are led by the Spirit No such thing Compare this with J. L's Medium of his second Argument where he undertaketh to prove That the Spirit is not the Rule of Faith as it is expressed by themselves because there can be no Evidence given of it in the World But if they think to creep out here that there may be Evidences given though not such as do actually Convince because of the want of a subjective Evidence or disposition of the mind as they afterwards add and that we can give no Evidence of this last sort It remains then for them to prove that their minds are well disposed seeing they are the Opponents and we the meer Defendents and that the Evidences assigned by us or such as are not manifest even to the well-disposed and yet to go round pag. 59. Paragraph 19. They account this of the well-disposed mind ridiculous though it was the best Answer their Master could give the Iesuit in the like case as above is shewn But thou may'st perhaps judge Reader that these that are so nice and scrupulous in receiving Evidences from others would give some very solid ones for their own Rule when pressed the same way to give us an Evidence that they have the Scripture to be their Rule from God and that they have the true sense of it Take then notice of them here Reader and see how satisfactory their Answer is Now say the Students pag. 59. The Solution is easie for they who make the Scripture their principal Rule are either our own Churches or they are Sects dissenting from us If the first have not our Divines frequently proved both from the intrinsick Characters of Divinity that appear in the Scriptures themselves and also from the outward Motives of Credibility that we have these Scriptural Revelations from God And have they not often assigned sufficient objective Evidences and Proofs of the senses of the Scriptures taught by our Churches as to every point controverted by us and all Sects whatsoever So that Dissenters remain Vnconvinced for want of subjective Evidence and disposition of mind and really ought to believe us teaching such senses of Scripture c. Is not this rarely well solved Do the Students give any better Evidence for all this than their own declaration And is not this according to themselves as good for other Hereticks as for them Is it not strange with what confidence they should print such stuff Besides as to the first part of it it is manifestly false for Calvin the Chiefest of their Divines hath in plain words asserted viz. That all the Objective Evidences and Motives of Credibility are not sufficient to establish the Conscience in the belief of the Scriptures certainly Calvin's Testimony for the Spirit and that thereunto is necessary the secret and inward Testimony of the Spirit yea that the same Spirit that was in the Prophets and Apostles enter into the heart c. So say all the publick Confessions of the Protestants abroad and seeing of this according to the Students there can be no Objective Evidences in the World given then neither can there of the Scripture which they confess is their Rule So the Reader may see that their Work is like the Viper's Brood that destroyeth it self and tends to overturn the Certainty of all Christian Religion landing in Scepticism Which because they cannot shun they end their Section in vain Boasting and Railing saying pag. 77. They provoke all the Papists and Quakers of the World to argue against them so if they can Here are high Words indeed but seeing they are so busie in Boasting we accept the Challenge and offer to prove before as publick an Auditory as the last Dispute was that their Arguments against the Quakers are no better than the Iesuit's against their Master And here to conclude they add Let the Reader therefore judge whether Railing Robin shews forth more of an Ass 's than of a Viper 's nature where he brands our Argument with the black mark of Popery Well! we leave to the Reader 's judgment who also may judge if this be not Railing And it the Students who talk at this rate be to be trusted in their Preface saying That they have abstained from all personal Criminations and have not rendred evil for evil And what may be thought of Men that are not ashamed thus to belie themselves SECTION III. Wherein the Students Arguments concerning the Supper and against Perfection and Women's Speaking are Considered and Answered contained in their Sub-section 3. from pag. 66. of their Book to pag. 78. FIrst They say They might argue that the Quakers have not Revelations from the Spirit because of their mad and impious Practices And then they turn this Assertion into a Question asking Have not the Quakers committed such Practices saying Lying Books writ against the Quakers they were commanded by the Spirit And for this they refer the Reader to several Books writ against the Quakers by their declared Adversaries Which signifie nothing unless they will prove that these Men spake Truth which they neither have nor can do and so are no more valued by us then Cochleus's Lies against Luther But to Confirm this They place at large a Citation out of H. More whom they say The Quakers have reported to be a Quaker This is a false Calumny which they are dared to prove That H. More hath in a Letter to G. K. owned some of the Quakers Principles is true as particularly that of Immediate Objective Revelation called by them The Head of the Monster and that the Seed is a Substance which they count one of the Quakers grand Errors As for that Citation of H. More he wrote it upon Trust and was not an Eye-Witness of these things and it recurs upon him and them to prove the things true The Story there mentioned of J. N. seeing it was at that very time disowned by the Quakers and since Condemned by himself militates nothing against us no more than other horrid things yea that which in the Students own esteem is down-right Treason being done by some of the Chief of their Ministry as Commanded by the Scripture doth against them In Conclusion they give a Proverb used by Will. Dundas in a Book of his as a further Instance which they call a Bundle of Ridiculous and Non-sensical Expressions But will they deny but the Presbyterian General Assembly of which W. Dundas so writes was a Mingle-mangle of Omni gatherums particularly that Assembly that Excommunicated and gave to the Devil B. Spotwood and these other called Reverend Prelates of the Church the Students own Or let the
are Men that solemnly profess they have abstained from Personal Criminations but seeing they have belied the Apostle Paul as is above observed G. K. may take it patiently to be treated at this Rate by Men of such Circumstances But if they think to infer it because G. K. doth plead for the Liberty and Priviledge of Women they might as well plead That G. K. is too much addicted to a Perfect Holiness because he doth plead for it or that the Students are too much addicted to sin since they plead for the Continuance of it for Term of Life They are little less than inraged that G. K. should have alledged the Testimony of Augustine and Bernard interpreting this Place of the Flesh and therefore they labour like Men in a Sweat for a whole Page against this to no purpose the only Reason of G. K's citing them being because some of their Preachers cried out against this Allegory as a horrid abusive thing in some Quakers to shew them it is none of the Quakers Coining but already used by Men by themselves applauded and commended Upon this they ask Have not some of our Antagonists been observed to make a Welchman's hose of the first Chapter of Genesis If they mean us let them prove we have so done as we have already proved they have again they ask Have not some Quakers been bold to aver that there was never any such real Tree as the Tree of Knowledge of Good and Evil If they have let them instance and prove by whom it was spoken and writ and then they shall have an Answer As they proceed they give an egregious Specimen of their Folly alledging That if it did hold Womens Speaking in the Church Lawful as G. K. affirms that Women are not allowed to speak by Permission then a fortiori it is unlawful for them to speak by Commandment Who but the Students would talk at this rate As if a Commandment might not authorise a Man to do that which a bare Permission will not G. K's Arguments drawn from their own allowing Whores to speak and Women to sing they call Quibbles because they cannot answer which they Reply to only by Questions Do they allow Whores Authoritative Preaching affirming Women may sing Very well whether it be Authoritative or not whatsoever way they speak they keep not Silence and so the Apostle's Words are not taken strictly and literally which gains us the Cause and shews our Doctrine is no more directly against the Apostle's Words than their own Besides from this it followeth by the Students Confession that Women may as lawfully speak in the Church as the Licentiate Students whom the Presbytery permits to speak in the Church before they are Ordained They pass our chief Objection very overly drawn from 1 Cor. 11.5 where the Apostle gives direct Rules how Women should behave themselves in their publick Praying and Preaching alledging There are Rules given in Scripture concerning things that were never lawful but only permitted c. as of Polygamy under the Law But they should have remembred that these are Rules given by the Apostle to the Christian Church of Corinth And seeing the Students suppose That the Apostle gave directions to the Church of Corinth not only of things that belong not to them now but which are not lawful for them a Doctrine we question if their Masters will approve of or of the Consequence of which themselves are aware it remains for them to prove That these Two Rules forbidding Womens Speaking belong to us or is not of the number of these useless Rules more than that other concerning the manner of their Preaching So we hope this Solution it Impugned and desire they may be sure not to forget to bring us this Reason when they write next SECTION IV. Concerning the Necessity of Immediate Revelations to the Building up of True Faith containing an Answer to the Students second Section from pag. 78. to pag. 92. IN their stating the Controversy they say These Inward Revelations are not subjective Revelations or Divine Illuminations This is false for as we have above shewed one and the same Illumination that is Effective or Subjective is also Objective and the Objective is Effective Again they say The Question is not if Immediate Objective Revelations be possible or be sometimes made to some de facto This Concession will overthrow much of all their own Work For if they admit that any Person in our Time hath Immediate Objective Revelations admit Peter or John their former Argument will as much militate against this Real Immediate Immediate Objective Revelation asserted Objective Revelation granted by them as against those which they do not grant Seeing pag. 7. at the Letter A they say Suppose that the Spirit Reveal the Objects of Faith immediately none will deny that he is a Rule or rather Ruler to them who have him so A good Concession but which quite undoes their own Cause For now let us apply their former Argument against this Real Objective Revelation granted by them as thus We ought to believe That as the Rule of Faith of which there can be no Evidence given But There can be no Evidence in the World given of the Spirit that is in Peter and John Therefore c. Again if Peter and John say they can give an Evidence of the Spirit of God in them to wit their own Declaration in Life and Power as also the Immediate Testimony of the Spirit or the Scriptures-Testimony let us Apply in the last place their Argument used against us and see if it will not be as good against Peter and John whom they grant de facto according to their Hypothesis to have Immediate Objective Revelation The Argument is this That which as really agrees to Enthusiast Hereticks as to them can be no Evidence But That Evidence to wit their own Declaration and Saying that both they and their Adversaries have the Immediate Testimony of the Spirit witnessing to the Truth of it would as really agree to Enthusiast Hereticks Therefore c. Yea not only might they thus Argue against any Mens having Immediate Objective Revelation in our days but against the Prophets and Apostles having it seeing the Argument might every way be as strong against their having it as against our having it especially at such times as they wrought no outward Miracles in the sight of the People to whom they were sent as oft they did not When the Lord sent Jonas to preach to the Ninivites he wrought no Miracle in their sight Now let us put the Students in the Ninivites place and we shall find they could Argue as stoutly and hardily against Jonas as now they do against any Quaker They could tell him He could give no Evidence of the Spirit of God in him giving any such Message as for his Declaration it would not suffice because his saying he had the Spirit would be as good a ground for any other Enthusiast Heretick
exercising their Reason and Vnderstanding naturally they may know many things Which we do not deny and so they might have spared that Labour But whereas they Alledge That there is nothing needful to be known and believed by the Heathens but what the Book of Nature and their Natural Understanding and Reason as Men can teach them according to the Quakers Principle and consequently the Heathens need not these Supernatural Revelations This they affirm without any Proof We shall give manifest Instances to the Contrary For the Quakers say All Men need both to have and to know a Supernatural Influence and Work of the Spirit of God in order to their Salvation And this also our Adversaries grant Heathens need a Divine Revelation Now the Heathens need a Divine Revelation to make this known to them For the Book of Nature or the meer Natures of things being considered cannot teach Men what is Supernatural and so it cannot teach Men that in all their Actings they are to have a Supernatural End Nor can it teach them that they are to Love Fear Serve and Worship God from a Supernatural Principle of God's Grace which are the greatest Duties required of Man and if it cannot teach Men and convince them of their greatest Duties it followeth that it cannot convince them of the great sins that are contrary unto those Duties Also Nature cannot teach Men the Mystery of Regeneration which yet is needful to be known For Men who are but too much addicted to Natural Reason and Searchings into the Book of Nature and despise the Divine and Supernatural Illumination of Christ in them think Regeneration a Fiction or unnecessary thing Other Instances could be given but lest they should call them the Quakers Errors we shall forbear contenting our selves with such as our Adversaries acknowledge to be true But 2. if it were granted that the Book of Nature could in some sort discover all things necessary to Salvation without Supernatural Light which yet we deny it doth not follow That therefore Divine Supernatural The Book of Nature is short of Divine things Objective Revelation is not necessary Because the Discovery that the Book of Nature and Natural Reason gives to Men of Divine Things as of the Power Wisdom Justice Goodness Love and Mercy of God is but Dim Weak Faint and Barren and is no more a proportionate Object to the Spiritual Sensations of the Soul than a Report of Meat and Drink and Cloathing are a suitable or proportionate Object to the Tast and Feeling of the outward Man The Souls of men need not only to be Convinced That there is a God who is Good Loving Merciful Powerful and Just but they need also in order to their Salvation to have a Feeling of his Divine Power to see and tast that he is Good to handle that Word of Life to know Christ in themselves to have the Love of God shed abroad in them by the Holy Spirit Which Love is a sensible and perceptible Object and so is Objective For if the Scriptures be not a sufficient Objective Revelation of God and the things of his Kingdom much less the Book of Nature c. But the first is true therefore the Second is true also Now that the Scriptures are not a sufficient Objective Revelation of God c. G. K. hath proved at large in his Book of Immediat Revelat. and we need not produce any new Arguments here until the Students or their Masters Refute those already set down in that Book Only this we say in short Nature and Scripture tell us That there is a God but they can neither give us a Sense Sight or Tasting of him or of his Love or of his Spiritual Judgments as these things are inwardly experienced where God Reveals them Nature cannot Refresh or Comfort the Soul nor pour in Wine and Oil into it when it is wounded with Sin and although it could tell that God can do this what Comfort could that be to the Soul unless God himself do it and make the Soul sensible of his Hand reaching unto it the Spiritual Things themselves that Nature cannot afford Also Nature cannot discover the Spiritual Judgments of God in the Soul whereby he cleanseth it from Sin as by Water and Fire Now as to the Second Branch of their Argument That the Scriptures are a sufficient objective Revelation of all things necessary to Salvation this we altogether deny as is said For although the Scripture is a full-enough Declaration of all Doctrines and Principles both essential and integral of Christian Religion yet the Scripture doth propose Divine Things and Objects but as a Card or Map doth a Land The Scripture a Map and the Fruits of it to the outward Eye Now as this is not a sufficient Objective Proposal because we need to see the Land it self and to tast and eat and drink of the Fruit of it so our Souls need a more near and Immediate Discovery of God than the Scripture which is but a Report of him that he may Feed and Nourish us by his Divine Manifestations And here in the Prosecution of this Argument they are at great Pains to prove That the Scriptures are given from God which we deny not although same of their Proofs be weak But whatever Reasons can be brought to prove That the Scriptures are given from God if the Inward Testimony of the Spirit of God be not believed and received these Reasons cannot beget any Divine Saving Faith whereof only we speak but a meer Human and Natural Faith or Conviction As to that Place of Scripture 2 Cor. 4.3 4. If our Gospel c. that is If our Gospel be hid c. say they the Outward Gospel But doth Paul say so Nay Look the Greek Text and you will find the contrary that the Gospel he spake of was hid in them that are lost so the Greek * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore it was Inward And this Scripture they bring to prove That the Scriptures have Objective Evident and Perspicuity in themselves whereas Paul doth not say of the Scripture but of the Gospel which is the Power of God And whereas they query If a person may have Immediate Objective Revelations who hath not his Mind well disposed and if so what Advantage would he have by them which he might not have without them by the Scriptures We answer Much every way Because the Scripture is not able to Dispose his Mind as our Adversaries grant but these Immediate Objective Revelations are also really Effective and have sufficient Power and Ability in them to Dispose his Mind if he do not resist them Again whereas they query May a Person be well disposed who hath not such Revelations We answer No Yet he may want some and have other some but if he may yet there is need of such Revelations Even as if a Man's Eye or Tast were never so well disposed he needeth the Objects themselves And as
how they Refute this Distinction of General and Particular Inspirations or Influences First they say He shall never be able to produce a Ground for this Distinction out of Scripture A learned Refutation indeed and like unto their old way of putting us to prove what they cannot disprove May it not as well suffice us to say They shall never be able to produce a Ground out of Scripture against it Inspirations General or Particular and the rather since we are Defendents Secondly That which is called a general Inspiration could not put us out to any particular thing say they Answer If by putting us out they mean determine us insuperably or irresistibly thereunto we grant but this is no Absurdity Thirdly They would always leave us undetermined Answer Nor is this Absurd For in things that are permissive and left to our Freedom in the Lord to do them or not to do them we need not any thing to determine us as to the partiticular Act but may determine our selves being free Agents although as to the Nature and Kind of the Act in General that it be in true Love to God and to his Glory we are determined by the Lord. Pag. 100. They are no less unsuccessful in managing their other Argument in Comparing Inward Duties with outward For whereas they alledge for a Proof of their Minor That if we were not to go about Inward Duties without a previous sensible Inspiration there would be a progressus in Infinitum This hath been sufficiently an-answered above in the Dispute that as to that Inward Duty of Waiting we cannot suppose that ever at any time an Influence or Inspiration can be wanting And this we say still we mean to true Christians who are faithful unto God and do faithfully improve his Influences As for others Vnfaithfulness wants Influences to Duties if they want Influences either to Inward or outward Duties the Cause is their Vnfaithfulness And so the Way to have them upon all Occasions is to be Faithful to answer God's Call who doth oft invite and call upon them who are Vnfaithful But if they mean All Inward Duties as Meditation in many Cases upon particular Subjects we deny that even true Christians have always particular Inspirations thereunto Nor is there any necessity to assert them Now let us take notice how they refute the Distinction of General and Particular Inspirations First say they There are no General Inspirations as we have shewed already But that they have shewed no such thing is already made apparent Secondly Supposing them yet they being but General would not be a sufficient Ground for the particular Inward Duties of waiting desiring But how Prove they this No wise but meerly Affirm it only they confound Waiting Desiring and Meditating together whereas Meditating is of a larger extent and sometimes yea oft-times requireth a Special Inspiration Thirdly say they The Scriptures produced by the Quakers prove alike as to outward and inward Duties To this we answer That as to some outward Duties it is true as to others false As for Example To be clear in all outward Conversation is a Continual Duty and therefore we can never want an Influence thereunto if we be faithful Preaching and Praying audibly is from a particular Influence But to Preach and Pray in the Church or Assembly with audible Words is not a continual Duty nor yet a General to all Christians and therefore it hath not always an Influence to assist thereunto And here let the Reader note That by a General Influence or Inspiration we mean only such an Influence as serveth in general for all Ordinary Actions that are to be generally performed in an acceptable Manner As the same Spiritual Influence that sufficeth me to Eat in Faith Fear and Love sufficeth me also to Plow or do any other Mechanical Work But the same doth not suffice me to preach or expound Scripture otherwise any ordinary Christian might do so at any Time Which our Adversaries will not acknowledge Now that Preaching and Praying in particular require a Super-added Spiritual Influence and Inspiration we prove thus If Men may have an Influence or Inspiration of the Spirit to wait fear and love God and yet want an Influence or Inspiration to Preach or Pray Vocally Then the Influence and Inspiration to Preach and Pray vocally is a distinct superadded Influence c. But the first is true Therefore the Second The Consequence of the first Proposition is clear from that Maxime Quorum unum potest esse absque alio c. When of two things the one can be without the other the two are really distinguished The Second Proposition is proved 1. Because all true Christians have an Influence and Inspiration to Wait Fear and Love God but all true Christians have not an Influence and Inspiration to Preach and Pray Vocally in the Church This our Adversaries cannot deny 2. Even a true Gospel-Minister may at times want a Door of Vtterance when in the Time of this Want he hath an Influence or Inspiration to Wait Fear and Love God Therefore these Two are distinct The Antecedent is clear in the Case of Ezekiel Chap. 3.15 Ezekiel sate seven Days with the Elders in silence 16. who sate seven Days with the Elders having nothing to speak unto them from the Lord until at the end of the seven Days the Word of the Lord came unto him And Ezra sate silent till the Evening-Sacrifice And Ezra sate silent c. and then he kneeled down and prayed Ezra 9.5 Also Paul desired the Colossians to pray for him that Vtterance might be given him Which clearly imports That he had it not at all Times although at all Times he had an Influence or Inspiration to Wait Fear and Love God And David prayed That God would open his Mouth and his Lips should shew forth his Praise Isaiah said That God had given him the Tongue of the Learned c. Christ promised That he would give his Apostles a Mouth and Wisdom which all their Adversaries should not be able to Resist All this signifieth an Influence of the Spirit to speak which was not general to all nor permanent or perpetual with them who had it As is clear in the Case of David who declared That he was silent and held his Tongue even from good until the Fire kindled in him and then he spake with his Tongue Psal. 39.3 Yea what signifieth the Coal wherewith Isaiah his Mouth was touched but an Inspiration or Influence of Life superadded unto that General Influence which he had before Now if our Adversaries say This was given unto those Men in an extra-ordinary way as being Prophets and Apostles but is now ceased since the Apostles Days To this we Answer 1. This is a plain Acknowledgment That general Influences common to all Christians are one thing and particular Influences given to holy Men to Preach and Pray Vocally Inspirations to Preach and Pray vocally not ceased are
some Extraordinary Degree of Faith or the Faith of Miracles so the Discerning must be some Extraordinary Degree or as in Relation to Miracles seeing there were Spirits of Devils that wrought false Miracles And such a Discerning as to that we do not plead for as Common to all but that a Discerning of Spirits so far as to discern betwixt them who were Godly and VVicked and who were Ministers of the Spirit and who not was Common to all we prove Because it is promised as a General Priviledge Mal. 3.18 Then shall ye return and Discern between the righteous and the wicked c. again all are commanded To Try the Spirits 1 Joh. 4.1 Therefore all have a measure of Discerning whereby to try them otherwise they were required to doe an Impossible thing which is Absurd If it be said He giveth a Rule whereby to try them viz. Every Spirit that confesseth that Jesus Christ is come in the Flesh is of God ver 2. To this we answer The Rule is one thing the Discerning is another and differ as the Object and the Eye Now the Eye is as much required to see as the Object Therefore all need a Spiritual Eye to apply the Rule in a suitable manner The Spiritual Eye sees and discerns the true Confessor from the false so as to know who do truly confess Christ come in the Flesh. For John cannot mean a bare Verbal Confession because Antichrist himself may have that therefore he meaneth a True living Confession in Life and Power which no Hypocrite can have Having thus answered all their Arguments we shall conclude this Particular with one Argument against them one part of which is their own Confession They who can be certainly known and discerned to be Impious and Vnholy ought not to be admitted into the Ministry But Impious and Vnholy men can be certainly known to be Impious and Vnholy Therefore they ought not c. The first Proposition is proved and sufficiently confirmed from their own Confession That None ought to be Admitted but who in the judgment of Charity are to be esteemed truly Pious Therefore they who cannot be so Esteemed ought not to be Admitted But if they be certainly known to be Impious they cannot be so Esteemed therefore c. The Assumption is proved above partly by Arguments and partly by the Refutation of what they have said against it Divine Inspiration In the Second Part they Dispute Against an Immediate Enthusiastick Call as they call it by way of Inspiration being necessary and for the necessity of a Mediate and Outward Call And because we plead for the blessed Inspiration of the Spirit of God they call us Enthusiastical Impostors and if the Apostles themselves and Primitive Christians were now living they would give them the same Name For we plead for no other Inspiration but that which was given unto those Holy men But seeing they use the word Enthusiasm so much in a way of Reproach it is fit that it be opened Let them tell us then if they mean any other thing by it than true Divine Inspiration If they mean another it concerns us not Enthusiasm its proper Signification for we plead for no other But if they mean that as the word properly signifies being derived from a word that signifies God within as the best Greek Dictionaries shew they should not Reproach us with that which was the Glory of the Primitive Christians and by which the Scriptures were writ to wit Divine Inspiration And here they tell us of an Inward Call which consists in the Disposition of the Soul but they will not have it to be an Inspiration But if by this Disposition they mean any spiritual or supernatural Gift they must needs acknowledge that it is an Inspiration at least in the general sense For how can it be Spiritual unless it be Inspired Is not every good thing that is spiritually good from the Spirit Surely the National Confession of Faith published in Knox's time doth expresly say That Faith is the Inspiration of God But if they say they deny not Subjective but Objective Inspiration we put them to prove this unnatural Division and Separation As if there were Inspiration in Mens Souls that is not Objective which we altogether deny But as to this Inward Call The Call of Ministers we ask them If it hath not in it the Nature of a Command so that he who hath it is bound to obey it If they say Not Then a man may lawfully Disobey it and Resist it although it be of God If they say It is a Command then it is Objective for it is the nature of all real and true Commands to be Objective Again If by Disposition they mean the meer Qualification that enables a Man to be a Preacher how can that be a Call Seeing a Man may be fit or able for an Office that hath not a Call thereunto being already in another Office that he is fit for also So that they bewray gross Ignorance in confounding the Ability and the Gall which are distinct things And here they require of us to prove our Immediate Call by Miracles or any extraordinary thing which can only be from God and so cannot agree to false Teachers And it having been told them by R. B. that the Papists made the same Objection against the first Reformers they call this an Impertinent Pratling but for all the disparity they shew the Impertinent Pratling falls upon themselves They confess The first Reformers had an extraordinary Call in respect of their Heroick Gifts First Reformer's Call yet they also had a mediate Call They owned the holy Scriptures for their principal Rule and Preached no other Gospel c. To this we answer that all of them had a mediate Call is a meer Alledgance without any proof yea the History of the Reformation sheweth the Contrary Again it is abundantly Evident out of their own Writings that the most Eminent of them did lay no weight upon that Outward Call which some of them had from the Popish Church but did plead that seeing the Visible Succession of the Church and Ministry was interrupted by the Apostacy that they needed no Outward Call but did betake themselves to the Extraordinary Sadeel de Voc. Min. See for this Sadeel de Legit. Vocatione Ministrorum and when they used any Argument of a Mediate Call it was but by way of Arg. ad Hominem As now if any of us called Quakers had ever had the Mediate Call from the National Churches as some in England indeed had namely S. F. who was a Parish Priest Nor will it prove that the first Reformers had an Extraordinary Call because they owned the Scriptures as their principal Rule and preached no other Gospel otherwise all the National Preachers now would have an Extraordinary Call because they pretend to own the Scriptures as their principal Rule and to preach no other Gospel Yea The Scriptures an
External Rule we own the Scriptures as much as the first Reformers did and we do acknowledge them that they are the Principal External Rule and to be preferred to all other outward Writings and Testimonies but we cannot prefer them to the Inward Testimony and Word of God in our hearts as neither did the most Eminent of these called Reformers but indeed preferred the Inward Testimony and Word to the Outward as is proved in the Book called Quakerism no Popery Now what-ever Proof or Evidence the first Reformers could give of their Extraordinary Call the Quakers can give the same That which they mainly insisted on was the Soundness of their Doctrine accompanied with the Holiness of their Life and good Effect of their Ministry whereby Souls were Converted unto God as Sadeel in the Treatise above-mentioned de Legit. Voc. Min. sheweth at length And let our Adversaries disprove this Evidence if they can which we say is as good an Evidence to us as it was to them and though false Teachers may pretend unto the same yet it can be proved that it doth not justly belong unto them As for Popery and Mahometanism it can be proved Popery and Mahometanism not ours that they are Contrary to Scripture but our Adversaries have not proved nor can that our Doctrine is so and we are most willing to bring the matter to this Issue we doubt not but to give better and stronger Evidences from Scripture and Reason to Convince Gain-sayers in a Rational Way than our Adversaries can But that we make the Efficacy of our Doctrine taken precisely by it self and without being accompanied with the Soundness of it c. an Evidence of our Call is a meer Calumny of the Students Now let us see what they have to say for Their Outward and Mediate Call The Students derive their Mediate Call and Ordination from Rome They cite divers Scriptures to prove that the Apostles Ordained Elders but doth this prove that their Ordination which they derive from the Apostate Church of Rome is a true Ordination and necessary Yea it is clear and confessed by the most judicious Protestants that true and lawful Ordination and Succession hath not continued in the Church since the Apostles days but hath suffered an Interruption by the general Apostasy that as a Flood overflowed the Earth and that although God still preserved a Church yet she had not a Visible Outward Succession because she was not Visible all along her self and before our Adversaries can make the half of their Argument good they must prove that not only a True Church hath continued ever since the Apostles days but that she hath been Visible having a true Visible Succession of Visible Teachers who were good and faithful Men all along to Convey it down to this day But to infer that Ordination hath Continued because of the Command if the Command hath been Vniversal doth not follow seeing many things Commanded may be Vnpractised through Vnfaithfulness to the Command Now it is certain that generally the Visibly Ordained Bishops have not been faithful Men for many hundred years and so kept not to the Substance of that True Ordination that was in the Apostles times but lost it through Vnfaithfulness and set up a Shadow in its Room the like may be said of other things And the Ordination being once lost it cannot be recovered again from a meer Scripture-Command otherwise all may pretend to a power to Ordain For the Scripture doth not Command one more than another Ordination and laying on of Hands Yea we find no general Command in Scripture for Ordination only that it was practised which we deny not and with it there was a spiritual Gift of the holy Ghost conveyed Which was the main and only thing that made the Ordination and laying on of Hands Effectual and without which it is but a Shadow As may be seen at this day in the National Church for who among them dare say that they either Give or Receive that Spiritual Gift of the Holy Ghost which was then Given and Received therewith 1 Tim. 4.14 Their second Argument is from Heb. 6.1 2. whereby they would infer that laying on of Hands is a part of the Foundation of Christianity but that Scripture saith no such thing For the Doctrine of Baptisms and laying on of Hands relates to the third ver as a thing that the Apostle intended to open and this said he will we do if God permit whereas he had laid the Foundation already Therefore the Doctrine of the Laying on of Hands belongs not to the Foundation but to the Superstructure But however it doth not follow that Laying on of Hands it self is a thing to continue For he speaks of it but as of a Doctrine as that of Baptisms which we confess doth Continue as the Doctrine of the Figures Types Ceremonies and Sacrifices doth Continue to this Day and the Apostle opened them largly in that Epistle yet the Figures themselves were not to Continue Besides how do they prove that this laying on of Hands is Ordination and not that used in Confirmation Here they miserably stick only they alledge it is Ceased among many and is not so necessary But how prove they that it is not as Necessary Shew us where it is Repealed more than the other seeing it was as generally practised yea and more for many received it that were not Preachers nor Elders In the last place they plead That Preachers should have a Maintenance which we deny not if they need it The Preachers Maintenance But may not Men be Preachers who need no Supply from others But many have wherewith to be Hospitable unto others without taking far less forcing others to give them The Maintenance then that we are against is 1. A Superfluous and Vnnecessary Maintenance 2. A Forced Maintenance 3. Such a Maintenance as Preachers-Agree with and Contract for 4. A Taking it from them who are not worthy 5. A Taking it from them who do not acknowledge them to be true Preachers Now none of all the Scriptures or Reasons brought by them prove any such Maintenance nor do we read that ever the Apostles Received it Or that they Received any Tithes which was the Maintenance of the Law and not of the Gospel And that the People ought to Contract with Preachers will not follow because they are bound in Charity to supply their Wants For we are bound in Charity to supply the Wants of the Poor according to our Ability yet it doth not follow that we are to Contract with them or that they can Force it from us As for the Words of Christ Frely Give As they Import Freely Give that they were not to make Sale of the Gospel so also that they were not to Force or Compel Men to Give them any thing as a Recompence for Preaching the same For how can we Give freely that which we Force others to Recompence us for And here they cry
which our Adversaries will not deny to be Murder And let them shew us where the one Part of this Command is Repealed more than the other or how the one Part is Lawful for us and the other Vnlawful seeing both were Commanded and Lawful to the Jews For their meer Assertions as to this pag. 126. are not to be regarded They are offended that Matth. 5.29 should be given for a Repeal of this alledging That belongeth only to private Persons and not to Magistrates else it should be unlawful for Magistrates to punish Transgressours c. Answ. The Consequence will not hold For we are not speaking of things Civil but of things Religious though it may be lawful for them To Resist Evil in the one yet not in the other But that Christian Magistrates are here included is easily proved If this belong to all Christians then it belongeth to all Magistrates if they be Christians for to say that a Christian by becoming a Magistrate is dispensed of these Obligations he is particularly tyed to as a Christian A Suffering for Righteousness in Magistrates is most Absurd Yea if Christian Magistrates be bound to suffer for Righteousness sake then they are not to Resist Evil in Matters of Religion But the first is True for how could they enjoy the Blessing of those that suffer for Righteousness-sake Matth. 5.10 11. if they still Resisted At this rate none should suffer for Christ who could by any means shun it by killing those that make them suffer and who would then be those that Suffer Willingly And it seems according to the Students if a Man be a Magistrate he ought not any more to suffer for Christ which is as much as to say That so soon as a Man becomes a Magistrate he ceases to be a Christian. The great Noise they make of the Two Dispensations of the Gospel Two Dispensations of the Gospel mentioned by G. K. doth but manifest their own Weakness and Folly For themselves will not deny but that Where-ever Faith in Jesus Christ is professed and he owned as the Saviour and Son of God there is a Dispensation of the Gospel as in the Greek Armenian Ethiopian yea and in their Account in the Romish Church also Yet will they not deny but that Dispensation is more Legal and Obscure than that themselves are under as having many Ceremonies and Shadows not Necessary And so here is a Twofold Dispensation acknowledged by themselves Seeing they will not affirm that the use of all these Ceremonies is absolutely sinful in these Churches who are not as yet Convinced of it though it should be unlawful for them to use them And seeing the purest and most Excellent Dispensation of the Gospel is to be like unto Christ who Resisted not Evil though he was powerful to do it and that we are bound to be like him Then there is a Dispensation of the Gospel in which Evil is not to be Resisted But further if there be such a Dispensation of the Gospel as Men shall beat their Swords into Plough shears and their Spears into Pruning-hooks and not learn War any more then there is a Dispensation in which Evil shall not be Resisted The Consequence cannot be denied the Antecedent is the express Words of the Prophet Isaiah 2.4 Besides this Twofold Dispensation is proved out of Bishop Forbes of Aberdeen his Exposition upon the Revelations where he Affirms That the two last Chapters of the Revelation are understood of a Church upon Earth in which Church it cannot be supposed that Evil should be Resisted by an Outward Sword Pag. 121. Magistrates are not to bear the Sword in vain They Argue from Rom. 13. where the Magistrate is not to bear the Sword in vain Hence they conclude They ought to Resist Evil But this saith nothing as to Matters of Religion They shew as well their Malice as Disingenuity here insinuating we denied that Place to belong to Magistrates now which we never did nor do Only G. K. said He would be glad to hear how they could prove that it did belong to Magistrates now And indeed were we not otherwise perswaded of it their Arguments could not in Reason Convince us which is That the Scripture is written for our Cause and these Epistles are to be received and obeyed by us But they have overturned all these themselves as is above observed where in their Answer to the Apostle's Rules about Womens Praying and Prophesying with their Head covered they suppose Rules given by the Apostle in his Epistles of things that not only are not pertaining to us but even Vnlawful And so unless they make us a Clear Distinction of these Rules and that by some Evident Demonstration to Argue from our Duty to obey these Commands signifies nothing But while they take up the Paper to prove that which they cannot say we ever denied they most shamelesly omit our Chief Answer to this which could they have Replied unto they would not have dropped thus And therefore we shall Return it upon them that they may not forget it when they write next That of the 13 Rom. cannot be understood of the Magistrates punishing Men for Matters of Conscience because it being written to the Church of Rome to shew them their Duty towards their present Magistrate which was Nero Not to punish Men for Religious Matters like Nero that persecuting Emperour that Cruel and Persecuting Emperour And then it would follow That Nero had had a lawful Power and Authority to punish even Christians for Errours in Matters of Religion though himself was a professed Infidel And seeing the Magistrate is to Exert his Power according to his Knowledge it would follow that Nero exercised a Lawful Power in causing to kill the Apostles and persecute the Christians which will make that horrid Crime very slender seing it was no more according to the Students but the Exercising that Lawful Authority he had received from God according to his Knowledge Pag. 122. They build an Airy Triumph upon their own Mistake alledging That since their Magistrates are not under that pure Dispensation it is lawful for them to Resist Evil And so that of Matth. is not a Repeal to them But they have here either wilfully But for Evil in Civil Matters or ignorantly forgotten the other Branch of the Distinction For granting their Magistrates may as we deny not and that lawfully Resist Evil in Civil Matters yet not in Matters of Conscience And this is that which was incumbent upon them to have proved But it may be worth the Reader 's Pains specially to notice their Reasonings in this 122. p. in Answer to that Objection given in by us from the Parable of the Tares Matth. 13. where the Servants are expresly forbidden to pluck them up Tares what they are Here they play fast and loose to purpose and to facilitate their own Work make no difficulty to fasten Contradictions upon Christ himself 1. They say It is
hard to make sense they Conclude That this late Engagement meaning the Dispute with themselves is a fulfilling of the Offer in the End of the English Theses Notwithstanding they subscribed the Articles whereof the first expresly bears That it is Abstract from it But first they say The Ministers are not concerned to meet with the Quakers because the Report of the Victory is already gone upon their side who are but Young-Men and cannot do so well as their Ministers who are more Learned and Grave And yet a little after that they may not omit here to give themselves the Lie they say That such a Dispute would be a means to stumble the Weak harden the Fallen and dishonour God rather than the contrary What Confusion is here They are but Young-Men and their Masters more Learned Grave and Able their Dispute if they be to be believed has done good Established many Inclining to Quakerism And yet their Ministers Disputing would be a mean to stumble the Weak c. They conclude that we are not to be sought after because we are Goats and Wolves and not strayed Sheep We could produce enough under their Masters hands to Contradict this if it were worth the pains They fill up the rest of the Sect with alledging That publick Disputes are against the Law upbraiding me as a Rebel for offering one alledging that it is not lawful for Protestants neither in the Turkish nor Popish Dominions to offer to dispute against the publick Religion authorized by the Magistrate though they may privately call it in question and disswade from it Whereby they openly condemn as Rebels the Apostles and Primitive Christians The Students Condemning the Apostles c. yea and the Primitive Protestants as by many Instances both at home and abroad could be shewn And whereas they say We profess to oppose their Religion and not Papists It is another Falshood for some of us of late years have lost their Lives and otherâ— deeply Suffered for opposing Popery at Rome it self a Task the Students so long as they can sit at ease and buy a Benefice at home will as unwillingly undertake as another Dispute with the Quakers They begin their last Section most Impudently alledging That they have past by as much as they could personal Criminations How great a Lie this is the Reader by what is above said will Observe They are Angry we should alledge That their Masters had put Arguments into their Mouths Though we can shew them of the Closest of them in Manuscripts sent by them to us And to disprove this they say They faithfully declare it to be Lies But what Men of Faith they are is above shewen Let it be left to the Reader to judge whether they be more to be Trusted in saying The Arguments they brought were their own than when they say They had a Dispute with the Quakers the 1. of June 1675. Though one of them was altogether Absent and the other two were but meer Hearers What Reason is there they should be believed in saying The Arguments they used were their own though perhaps they only Repeated them as when they positively affirmed That they disputed with us though they were meer Auditors And to this they add another great Lie saying That the Quakers affirmed in their Contra-Remonstrance that this is G. M 's Work under their Cover Whereas the Words are It is strange that they to wit the Students should Vndertake so hastily what he has been so long Advising unless this be his Work under their Cover but a Supposition is not a positive Assertion It is not said This is his Work as the Students have perverted it who are so accustomed to Lie that such kind of Perversions pass with them but for small Escapes They are offended W. M. should be called a Catechist though the Bishop their Ordinary is not pleased he should have a higher Designation and themselves cannot deny it And whereas they say This is done exceeding malitiously for he officiated at the foresaid Place for a short Space and long before the publishing of their Pamphlet They would do well to shew wherein the Malice of this lieth and to examine Whether he did not exercise that Office longer than he has done any since But it is their Custom to speak at Random They cry out against our saying We were informed Their Master complains to the Bishop against the Quakers c. that their Master had gone to the B. to desire him to Complain to the Council c. Alledging That though we say we are Informed yet they Insinuate it is a Lie of our making Because it is usual for us that are damnable Hereticks to spread a false Report our selves and then say We heard it Let them Instance any Report if they can Raised up by us for which we cannot give them Authors of their own Religion whereas the most part of their Reports against us have no Authors but our Enemies But for Answer let them know that the same was told to R. B. by G. M. and J. S. two Chief Citizens of their own Profession the last of which Constrained him to stand upon the Street until he should Tell it him And whereas they add That if they would follow our Foot-steps they could cast many horrid things in our Teeth Answ. It is one thing To receive Information against a People and report things as true spoken or written by their professed Enemies as the Students do in their Citations out of Clerk's Examples Hicks and Faldo and another To Report things spoken by Members of their own Church who if they have belied them let them reckon that among themselves Lastly They accuse me As having Impudently Aspersed their Professor J. M. with Scurrilous Revilings and Malitious Calumnies Of which they are so Impudent as not to give one Instance and are thereto dared when they write next to Name them or Instance one Calumny or Scurrilous Reviling wherewith I asperse him or else be accounted Impudent Liars Whereas they say These Calumnies we borrowed from the spiteful Jesuits and like Vipers spouted them out again they declare their Folly The Jesuit accused him of Treason as the Students following his Example do us but so not I who only minded him that seeing he who says The Scripture is his Rule has been deceived in pretending the Scripture said that which now he confesses to be an Errour If the Spirit were to be rejected from being the Rule because Men pretending to it have been deceived so should the Scripture also In which Instances if he or they dare say I have Calumniated him Let them name Wherein and I shall prove all I have Asserted in that Affair and that without Recurring to the Jesuit's Testimony having my Information from better Hands And to Augment their Lies they say It tends to his Advantage to be calumniated by such as the Quakers They have not proved that we have Calumniated him And we may justly Retort That
doubt that Five of the Ten Letters subscribed with her Husband's Name were not his she could not know the Certainty but by her Husband 's own Testimony and since he himself has said That to Discern these Characters a Subjective Concurrence of the Spirit is necessary Which since he saith some have not they can then not be sure of this Article of Faith His Example of the Five Fingers is yet more silly than the former And albeit he confidently Affirms he has above shewn this we shall by Examining it shew the Contrary As p. 74. and 75. answering to that of mine The Prohibition of not Adding to Prophecy considered where I shew that in Prov. 30.5.6 there is the same Prohibition of Not adding that is Rev. 22. ver 18. and therefore it would follow That all written after Solomon 's time was against the mind of God To this he gives a rare Answer What is spoken of that Book I suppose he means the Revelations and elsewhere of the Commands of God is consequently to be understood of all But this is to Repeat that against which the Argument is formed instead of Answering it Either that of Revelations must not be understood as he doth it or that of Proverbs makes the same Exclusion since the words are the same and the Authority also But the Prophecies of the Prophets saith he were but Explications of the Law of God But such Explications go to make up the Canon and will he admit that yet No. But the Lord did not saith he bind up his own hand but has he bound up his hands now that he cannot move any of his Servants by his Spirit to write I suppose he will not say he hath He Confesseth there were Prophets after John's days who truly foretold Events but were not to write Scripture But is not a part of that which he accounts the Canon a fore-telling of Events And yet that excludes it not from the Canon Here because he is pinched he takes his usual Retreat by falling a Railing and Comparing us with Papists who he saith use this Argument And what then I could tell him an hundred Arguments used by him which the Papists also use against us will he say it follows they are Invalid But at last he thinks he has found a Mysterious Riddle that will do the business and therefore he leaves it with a Defiance J. B's query of a Compleat Canon and Revelations ended Let him un-riddle this Mystery if he can to wit When shall our Canon be Compleated When will there be no more need of Revelations But might not this same Question have been proposed to the Christians that lived before John wrote his Book of the Revelation And as I suppose They would have Answered to many of whom perhaps it was not Revealed that John should write such a Book afterwards so shall I directly Answer his Question When it shall please God in whose Power it is to Reveal himself when how and so long as he pleases and who as he saith has not bound up his own Hand ¶ 4. I come now to consider what he saith of the Perfection of the Scriptures And because he is very Clamorous in accusing me as derogating there-from it will be manifest whether he has any reason so to do P. 55. n. 6. he quarrels I forget the Narration of the first Creation and that the Examples are Instructive But who will deny or when did I that the Remarkable Providences of God towards his Children are Instructive Do not I expresly shew how they are Instructive p. 46. * See above p. 304 305. which himself also noticeth And was the first Creation no part of God's Providence towards Man who was to Rule over it Is it not then there Included But I make no mention of the Promises and Threatnings But are not they any part of the Doctrines of Christ nor included in any part of these precious Declarations which I say the Scripture Contains Next he Carps at my saying The Chief Doctrines of Christianity asking Where we may find the whole Doctrines of the Christian Faith I answer freely In the Scriptures And let him prove if he can this to be any Contradiction seeing my saying The Chief Doctrines of Christianity is Indefinite excluding none And therefore most base and abominable is that Lye he makes of me in the last part of this Paragraph where he saith I say the Scripture only beareth Testimony to some of them to wit of the Chief Heads of Christianity which I dare him to prove ever to have been said or written by me And of the like nature are his lying Conjectures and his malitious Insinuations from my Words in the two following Paragraphs which I utterly Renounce and Return upon him as his own false and fictitious Apprehensions The Authority of the Scriptures is from the Spirit For do not I declare the Authority of the Scripture when I Testify They are from the Spirit and that such Commands require Obedience as has been above shew'n But what he urgeth of this further p. 57. and 59. from the saying of some Quakers affirming That is not a Command to them which is given to another Albeit I might justly reject it as Impertinent till he prove it for the Reasons upon this occasion above declared yet because he mentions Benjamin Furly in Roterdam having some knowledge of that matter I answer Whether will he say All the Commands in Scripture to every Person there mentioned are binding upon every Individual now If he dare not say they are as I know he dare not how must I then distinguish betwixt what binds me and binds me not Must it not be by the Spirit suppose it were only subjectively as he will Confess Inlightning the Vnderstanding To make this Distinction then it seems it is the Operation of the Spirit that makes them know their Duty and sure they cannot Obey before they Know. But if he say That though they should want that Operation of the Spirit and did not know nor acknowledge them to be their Duty yet they are binding upon them Neither B. F. nor any Quaker will deny but even the Commands of God's Spirit and the Precepts of the Scripture which now concern all are binding upon all so that they shall be justly Condemned for not Obeying albeit that by the perversness of their Hearts and Wills they either Refuse to Obey or will not Acknowledge them So that his urging of that p. 60. and 61. n. 13. and his pleading for it is Vnnecessary and needs no Answer yet who would say they could Obey to any Advantage of their Souls without this Operation of the Spirit since Whatsoever is not of Faith is Sin But as to these words said to be written by B. F. he is here Challenged to prove They are his without adding or diminishing and it 's well known the adding or diminishing of two or three words in a few Lines will quite alter the
Sense And before he has answered this Challenge and free'd himself from the just Censure of a Calumniator albeit he take the help of his Author Hicks he will find his Folly in accusing Men at second-hand-Proofs and upon the Testimony of their Adversaries What follows in this Paragraph and p. 60. is meer Railing and Perversions Comparing us with Papists as is before observed and indeed all of it is overturned by that one Assertion of mine that What Revelations are contrary to the Scripture are to be Rejected ¶ 5. Pag. 57. n. 10. He saith I come nearer to the Core of my Design which is to set up Enthusiasmes in affirming That the Scriptures are not the Fountain but a Declaration of the Fountain And yet the Man within three or four Lines Confesseth it himself ascribing it to my Folly to Dream any Man thinks so thus he goes backward and forward Which he illustrates by the Example of Laws But if it be so are not they to be blam'd that account them the Principal Original of all Truth and Knowledge Whether the other branch of my Deduction follow from this That they are not to be accounted the primary Rule of Faith and Manners will appear when the Arguments and Objections relating to that come particularly to be mentioned And whereas he thinks this is Absurd and not making for my Design because God himself is the Fountain and yet not the Rule he mistakes the matter as urged by me For I Argue That the Scriptures are not the Original Ground of Knowledge The Scriptures are not the Original Ground of Truth but God but GOD not simply Considered but as manifesting himself in Divine Immediate Revelations in the hearts of his Children which being the New Covenant's Dispensation as in the last Section is proved is the Primary and Adequate Rule of Christians For I was never so Absurd as to call God simply considered or the Spirit of God in Abstracto not as Imprinting Truths to be believed and obeyed in Mens hearts not contrary but according to Scripture for he cannot Contradict himself the Rule of Christians And this may serve to Answer all his Cavils upon this Theam And whereas he wondereth in the following page 58. Why any Revelations even from the Spirit should be more Primary than the Scriptures since they are Confessed to come from the Inspiration of the Spirit for why he useth the Latine word Afflatus and doth not Interpret it I know not unless to fright Ignorant Folk that they may think it 's a piece of the Witch-craft of the Quakers whom he accuseth it is strange he should have so little sense as to make it a matter of Admiration as if that were not more Primary to a Man which cometh Immediately from the Spirit of God in his heart than that which albeit it come from the Spirit yet is thro' another and so must needs be but Secondary albeit it be confessed they writ them not for themselves but for others which I deny not Of the same Nature is and the same way is answered what he saith p. 65. n. 19. to wit That I Confound the Principal Leader with the Original Rule because I say The Spirit is the Prime and Principal Leader But I deny his Consequence neither doth his Example of the Wind and Compass prove it The Spirit is the Principal Leader as Imprinting upon Man's Soul the Rules he should walk by But indeed he would prove a very Vncertain Pilot that had no Compass but only a Description of it and a Journal how other Men had steered that Course and such Pilots is he and his Brethren according to their own Confession But he thinks I drive at something more Intolerable to wit That the Revelations the Quakers pretend to or the Light within is to be preferred as the more primary and principal Rule to the Scriptures If the Quakers did affirm any Revelations they speak of as coming from that Light either were or could be Contrary to the Scriptures he would say something otherwise it will amount to no more but that Commands as they are Imprinted upon the Soul that is The Law written in the Heart by the Spirit is more primarily and principally the Rule than the same things written and received only from another As to which I will only ask him Whether those things which the Apostles received immediately from the Spirit commanding them to go here or there to preach the Gospel or the like were as to these Ends more primarily and principally the Rule to them than any thing that was Recorded in the Scripture where they could not learn their Duty as to those particulars And that I make not the Scriptures and the Spirit all one I have above shewen and therefore his Malicious Insinuations of Socinianism falls to the Ground But he thinks he has found out a mighty Dilemma in the End of this Paragraph p. 66. Or will I say The Light within the Increated Spirit that the Light within me is really the Increated Spirit This saith he must be Blasphemy with a Witness to be heard with Horror and therefore needing no other Confutation Poor Man how apt is he to make a Noise about nothing If there be any Blasphemy it is his own For what if I Should say Is not GOD a LIGHT and is not he in every Man and is not this Light within the Increated Spirit The Reader may judge how easily these windy Boasts of his are blown away How the Spirit Ruleth us and yet is not confounded with the Rule I have above shewn so that what he saith to that in the rest of this Page where he Vapours and Rails is but superfluous Next after he has a little plaid the Pedant upon the Words magis Originaliter he concludes his 22. Paragraph with asking me Why the Revelations I pretend to should be accounted more One with the Spirit himself than these Revelations by which the Scriptures were dictated But this is his Allegiance none of my Affirmation Next I never said that the Revelations by which the Scriptures were dictated were less Primary than any other whatsoever albeit no Revelation which is written and transmitted to a Man only by the Report of another can be so Primary and Immediate to him as that which he Receives in himself He Confesseth here with me p. 67. That the Spirit is the Prime and Principal Leader whether that makes for my Cause as also what follows will after in its Place be Examined ¶ 6. But because he foundeth his Assertion of my detracting from the Perfection of the Scriptures J. B's Proofs for the Scriptures to be the Primary Rule because I deny them to be the primary and original Rule for he acknowledgeth that I Confess them to be a secondary one I will Examin the Ground by which he goes about to prove it as also his Answers to my Arguments proving the Contrary I. Moses and the Prophets to be heard
Answered His first is from the Parable Luke 16.31 where it is said They have Moses and the Prophets whom if they hear not neither will they be perswaded if one be raised from the Dead But this proves only that one raised from the Dead is not able to Convince those that will not hear Moses and the Prophets not that the Scripture is a more Primary and Principal Rule than what the Spirit Immediately reveals in the Soul For that Consequence will not nor doth follow nor is in the least proved by him neither can be unless he first prove that albeit the Testimony of one from the Dead be less powerful to perswade than the Scriptures yet it is more than the Immediate Testimony of the Spirit in the Heart which I deny and rests for him to prove before he Conclude any thing from this Place Next this Parable was used by Christ to the Jews to shew them their Hypocrisy who albeit they deceitfully pretended so much to Reverence and follow Moses and the Prophets as many now adays do the Scriptures yet they did not really hear them else they would have acknowledged him of whom Moses and the Prophets did so clearly write Since he also did as Great and Convincing Miracles before them as if they had the Testimony of one raised from the Dead And this leads me to take notice of what he saith p. 68. n. 24. in answer to my Argument drawn from the difference betwixt the Law that is written without and the Gospel that is written within where he accuseth me of Contradiction because of my Argument drawn from the Revelations that were under the Law and the Sameness of the Object But I have answered this Cavil in the former Section Yet since the Strength of this resolves in his supposing I Affirm There is no written Rule under the Gospel which he after Concludes the whole falleth to the Ground For I never denied the Scripture to be a secondary Rule and that is some Rule for to Say I Affirm There is no written Rule because the Written is not the Primary is a wild Conclusion And therefore all the rest of his Talk to prove That Christ Inspired the Apostles to write things to be a Rule to Christians is meerly superfluous since that that is a Rule though not the Primary was never denied by me And it may be here observed that all his Arguments to prove the Scripture to be a Rule unless they prove them to be the primary and principal One Conclude nothing and are against me to no purpose II. Their making Wise to Salvation and Perfection Answered ¶ 7. His Second Argument is deduced from 2 Tim. 3.16 where he cites the Apostle saying of the Scriptures They are able to make wise unto Salvation and to make the Man of God perfect Where is first to be observed his perverting of the Apostle's Words by an Addition of his own and therefore no wonder that he so frequently pervert mine For the Apostle saith not They are able to make the Man of God perfect but all Scripture given by Inspiration is that the Man of God may be perfect that is Contributeth in its Kind and Order towards the Perfection of the Saints But it follows not thence that they are the Primary Rule no more than though J. B. will affirm that his Book is written That the Man of God may be perfect that is to help him to Perfection that thence it is to be Esteemed the Primary and Chief Rule Thus is answered that of John 20.31 But these are written that ye may believe c. cited by him p. 74. for his Book is also written for that End yet the Consequence will not follow That they are able to make wise unto Salvation is not denied in so far as they declare of the Grace that brings Salvation and direct to the Light which leads to it But how he thence Inferreth They are the Primary Rule he must inform us the next time since he has forgotten to do it now And this may serve to Answer those Places where he according to his Custom Repeats it over and over again as p. 74 77 and 82. where he hath again the fore-mentioned Perversion and ennumerates the particular Vses applied to the Scripture he concludeth its Perfection as wanting nothing Now I deny not Perfection of the Scriptures urged by J. B. to make them the Primary Rule or Canno that every Book as well as Chapter and Verse of Scripture is Perfect as to its End that is so far to express the Mind of God as he was pleased at that time and also with a Respect to its Author as being written by the Dictates of the Spirit but that Place will not Conclude its Perfection either as the Primary Only or Adequate that is Entire Rule Else all the other Scriptures which were written after that Epistle of Paul as he will not deny but there were some so written must be denied being any part of the Rule and so to be any way necessary for that End The like Absurdities follow upon his using 2 Cor. 3.14 where the Apostle speaks of a Testament since he dare not deny a great part of that Testament was written afterwards And thus is also answered what he urges from Psal. 19.7 pag. 74 and 79. The Law of the Lord is perfect c. and from other Scriptures of like Import For if he understand Perfection in the first Sense it is not denied if in the Second which indeed is the Question it concludeth nothing without rendring all the Scripture written afterwards no part of the Rule or Canon to use his own Term. As for that of Peter which he insists upon in the End of his Paragraph p. 70. I deny it to be understood of the Scripture and gave my Reasons before and yet the Man takes that for Granted and thence Argues from it which is a most silly manner albeit very Familiar to him to beg the Question ¶ 8. Next he comes to Consider my Answer to their Objections but how he Removes them may be judged by the first he Observes p. 71. where instead of proving That these Words of Isa 8.20 usually brought by them To the Law and to the Testiny c. are meant of the Scripture which I desired ere any thing could be Inferred for it He Answers As if any that ever read the Bible could be Ignorant what is all along meaned by these Words Is not this a goodly Proof Reader I am one that have read the Bible and know by the Law is sometimes meant the Outward sometimes the Inward and Thousands more are yet to be Convinced J. B's goodly Proof for what is meant by Law and Testimony that that Place speaks only of the Outward And will need some better Argument than this of his ere we Change our Judgment But to proceed He thinks my saying That the Law was in a more special manner given to the Jews and more
principally than to us to be a Railing and Roving and a Contradicting what I said in the former These But this Cavil often repeated before I did Answer above The like he Judgeth my Arguing there-from That as they were to Try all things by the outward Law so we are to Try all in the First Place by the Word within But here his base Disingenuity appears For he has leftâ—out these Words In the first Place that he might introduce the better the difficulty he fancieth to himself to have brought me to afterwards for by this Argument saith he I prove more than I ought to wit that the Scriptures shall not be so much as a less principal Rule Who will be so foolish as to Conclude that the saying Things ought in the first Place to be tried by the Word within The Scriptures a secondary and subordinate Rule excludes things in the second Place to be Tried by the Scriptures and is not that still to own it as a Secondary and subordinate Rule And so he may see my Feet here are easily Rid and that he held them not so fast as he fancied And as for the other part of his Alternative the Consequence is of the like Nature That what was a Principal Rule then is now only subordinate For albeit I said it was more Principal to them than now to us yet I said not it was the most Principal to them or then more Principal than what came immediately from the Spirit which he Confesseth to have been frequent under the Law yea more frequent than now according to his Principle and my saying so could only Infer that Consequence He Rejects what I urge from the Version of the Septuagint as spurious but for that we must take his Word else want a Proof And then because he cannot come off better according to his Custom he Concludes with a gross Perversion and Falshood saying It is my Opinion that the Law idâ—est the outward Law was given the Jews for a Rule even above the Spirit 's Revelations Which if it be mine as I utterly Renounce it I desire to know where I have Asserted it he might have been at the Pains to mark it but he knew it's like it was not Convenient Scriptures to be searched makes them not the Primary Rule Next he comes to prove that these Words Search the Scriptures c. Joh. 5.39 do Evince The Scriptures to be the Primary and Adequate Rule because if Christ's Doctrines should be Tried by them much more private Enthusiasms But who denies that Yet he doth not thence prove that the Scriptures are the Primary Rule by which all things must be Tried in the first Place which is the thing in Question Secondly I would ask him Whether the Words Christ spake to the Jews which are Recorded in Scripture were less a Rule to them or less binding and obliging upon them than the Sayings of Moses and the Prophets If he say They were less then he overturns all his own tedious Reasonings by which he labours to prove the Obligation of what Christ and the Apostles delivered p. 84. at the end as well as what Moses and the Prophets without the need of a New Obligation And likewise he must shew us how these Sayings come to be as binding upon us now as Moses and the Prophets or how they acquired greater Authority after Christ spake them than they had then Or why they wanted then that Authority If he say They were binding and obliging to the Jews because spoken by Christ then his Proof falleth to the Ground He is Angry that I say The Words may be interpreted Ye search the Scriptures as well as Search the Scriptures albeit the Greek Word signify the one as well as the other and for Answer very Magisterially tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye Search and search ye It is quite Contrary to the very Words of Command Search the Scriptures But the Question is Whether that be the Words and that was what he should have proved But he makes no Bounds of begging the Question telling Tolet and Maldonat say It is so taken by all the Fathers except Cyrill And what then Did I undertake to subscribe to all these Authors Writings He must give me a Reason Why ere I do it And let him deny it if he dare that the Greek Word signifies Ye search the Scriptures as well as Search the Scriptures and if it do before I conclude the one more than the other I must have some better Argument than his bare Affirmation But to finish this he will conclude all by the Words of the Apostle James c. 1. v. 25. where he saith The Apostle calleth the Scriptures the perfect Law of Liberty The Perfect Law of Liberty the Royal Law in the Heart But that doth not prove them to be the Primary Rule Suppose it were granted the Apostle meant the Scriptures which remains yet by him to be proved and is not done by what he citeth Chap. 2.8 by his desiring them to Fulfil the Royal Law according to Scripture Thou shalt love thy Neighbour as thy self which proves it not at all Yea to understand it of the Scriptures were to make the Apostle's Words scarce good Sense as if he had said Fulfil the Scriptures according to the Scriptures whereas it sutes the Place much better that the Apostle meaned They should fulfil the Royal Law in their Hearts which was one with the Scriptures that also command the same thing That the Apostle means the outward Law and not that Written in the Heart Chap. 4. 12. he hath Affirmed but not Proved Next Beroeans commended for searching the Scriptures he comes to the Beroeans being commended for Searching the Scriptures Acts 17.11 But this is the same way answered as the former For if the Beroeans were obliged to believe and receive Paul's Testimony because he preached the Truth to them by Authority from God then their Vsing or his Commending them for using the Scripture will not prove the Scripture to be the Primary Rule yea more a Rule than the Doctrine they Tried by it In the the rest of what he saith in this n. 28. he but fights with his Shadow for I never said They excluded the Law of Nature in affirming the Scripture to be the Rule or did I ever deny but that the Scripture Reveals things which Nature could never have Discovered But the Question is Whether that Truth that Man is the Off-spring of God from which the Apostle argues with the Athenians was discovered to any by meer Nature or by a Divine Principle And this is that he should have proved and therefore yet remains for him to do But to be like himself he concludes this also withh a gross Lie saying I affirm the Scripture to be no more our Rule than the Heathen-Poets which no ways follows from my Words neither hath or can he ever prove it ¶ 9. He thinks The Scriptures not determining of many
therefore finding this to pinch him he brings it up again p. 126. where bringing me in saying Infants are under no Law J. B.'s proofless Assertion of Infants under a Law he answers But the Apostle saith the contrary He would have done Charitably to have told me Where that I might have observed it What he saith in this as well as the former page in answer to my Affirmation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate to Death and that it 's understood upon which occasion Man sinnedâ— urging Absurdities by the like Application of Christ's Righteousness is solved by a serious observation of the Comparison as stated by me betwixt Christ and Adam His Arguing from Childrens dying doth not Conclude until he prove Death simply considered necessarily to infer guilt in the Party dying Whether Childrens DEATH argues Guilt in them of which I have spoken before p. 126. n. 20. to my answer to Psal. 51.5 alledged by them wherein I shew that David saith not My Mother conceived me sinning and therefore it proves not his Assertion His Reply is after he has given a Scoff It quite crosseth David's design But why so because in that Psalm he expresseth his Sorrow and Humiliation for his Sins and what then might not David lament upon that occasion that he was not only a Sinner himself but also came of such as were so But when I urge this place further shewing their Interpretation would make Infants guilty of the Sin of their Immediate Parents since there is no mention here of Adam His Answer to this is a Repetition of his own Doctrine A rare Method of Debate very usual to him And then taking it for granted he asks me Whether this Originated Sin of which he supposed David spake for he never offers to prove it though it be the matter in Debate came from another Original than Adam What he affirmed here of my Insinuating Marriage-Duties to be Sin is but a false Conjecture but as to the Hurt and Loss that Man got by Adam which I ascribe to no other Original as being no Manichee I spake before But he should first prove before he Obtrude such things upon others and I desire yet to be Informed of him In what Scripture he reads of Original Sin and whether if the Scripture be the only Rule he cannot find words in it fit enough to express his Faith or must he shift for them else-where The Wages of Sin is Death proved Eternal ¶ 8. Pag. 127. n. 21. He urges Paul's saying The Wages of Sin is Death and to my saying This may be a Consequence of the Fall but that thence it cannot at all be Inferred that Iniquity is in all those that are subject to Death he saith It is in plain terms but my Modesty dare not speak it out to say the Apostle speaketh not Truth Answ. Is not this to take upon him to judge of another Man's heart which elseâ—where he accounts a great Presumption and why takes he no notice or gives he no Answer to the Absurdity I shew followed from thence since the whole Creation received a Decay by Adam's Fall and yet we say not Herbs and Trees are Sinners And while he would make-out this great Charge of my Contradicting the Apostle he forgets the half of his business which is To prove the Apostle meaned in that place Natural Death and not Eternal since the Apostle opposeth it there to Eternal Life and Eternal Death he will Confess is the Wages of Sin which the Apostle shews they shun by Jesus Christ's obtaining Eternal Life whereas Natural Death they do not avoid Likewise he should have proved that all the Scriptures mentioned by him p. 128. are meant of Natural Death which he will not find very easie As for his citing Death as mentioned by the Apostle 1 Cor. 15. the Apostle's words ver 56. Confirm what I say That Death is only a punishment to the Wicked not to the Saints for the words are The Sting of Death is Sin so where Sin is taken away there Death has no Sting and that is the Saints Victory Now he cannot Apply this to Infants without supposing that they have Sin which were to beg the Question And whereas he asks Whether Death be NO Punishment for Sin I Answer that I said not so neither is that needful for me to affirm seeing it is sufficient if it be not always a Punishment of Sin which if it be not it cannot be Concluded that because Infants die therefore they must be guilty of Sin Since then the Absurdities he after urges follow from his Supposition That Death is No Punishment for Sin which I say not they do not Touch me He judgeth p. 128. n. 22. That I run wilder than Papists in saying We will rather admit the supposed Absurdity of saying All Infants are Saved to follow from our Doctrine than with them say That Innumerable Infants perish Eternally not for their own but only for Adam's Fault This he reckons a Contradicting of my Doctrine of Christ's dying for all Infants saved without Christ J. B.'s horrible Lie saying I here grant That all Infants will be saved without Christ. What horrible Lie is this Where say I That all Infants will be saved without Christ If he say it is by Consequence that I say so which he must needs do or else be an Impudent Vnparallel'd Lyar then he Infers it either from my saying Christ died for all Therefore if all Infants are saved it must be without Christ or that If all Infants be saved Christ cannot have died for all for one of these two must be If I Contradict my self But such Consequences are only fit for such an Author as seems to have abandoned all sense of Honesty and Christian Reputation and resolves per fas aut nefas and without Rime or Reason as the Proverb is to bespatter his Adversary As for his adding They that have no Sin have no need of a Saviour to save them from Sin He Overturns it all by asking me in which also lies the pinch of his matter Since I affirm they have a Seed of Sin in them which is called Death and the Old Man how can they put-off this and sing the Song of the Redeemed which all that enter into Glory must do Infants are saved by Christ who died for them Does not this then shew I believe they have need of Christ as a Saviour who died for them to deliver them from this And is not the Contradiction his own in urging this Question which I thus answer How are those he accounts Elect Infants saved whom he affirms to be really guilty of Adam's Sin and so in a worse Condition than I affirm Infants to be for he will not say with Papists and Lutherans that the Administring of that they call the Sacrament of Baptism does it When he Answers this he will solve his own Argument To insinuate That some Infants are damned he asketh me What
they once had in their Foederal Head according to his Phrase and Notion Another of his alledged Mistakes is that I say They Affirm God did decree Men should not obey but whether these Passages I cited out of their Authors do not make out this the Reader may judge yea his Confession doth Asscribe the With-holding of Mercy which is the Means to Agree to the Decree of Reprobation so that all the Fig-leaf-Coverings whereby this Man would fain shelter this Opinion contrary to their Publick Confessions of Faith and positive Sentences of their Chief Doctors are too short and narrow to hide the Vgliness of it He Confesseth the Ancients say little of this before Augustin I never so used their Testimony as to build my Faith upon it or to reject their Doctrine meerly for its Dissent from them which he Insinuates and yet to his own Self-contradiction Confesseth I say I would not much regard all that if it had any Ground in Scripture And he denies not his Vnion with the Dominicans J. B. rejecting the Chief and first Reformers And that he may shew how little he cares for good Company he willingly Rejecteth the Chief and First Reformers to wit the Lutherans whom according to his Charity he denieth so much as the Name of Reformed Protestants ¶ 3. Pag. 146. n. 16. He cometh to prove That this their Doctrine maketh not God the Author of Sin but he laboureth here like a Man in a Sweat and giveth so little of a direct Answer as scarce deserves any Reply Such as amounts to this being by way of Retortion That if I acknowledge God fore-saw Sin permitted it and might have hindred it I will make God the Author of Sin too But I deny the parity and he has forgotten to prove it His other Answer is from the Authority of Cicero and Plautus who oppose Author to Dissuasor and then he asketh Whether they say God perswadeth any Man to sin Zanchy's Erroneous Doctrine That God moves the Thief to Killing But Zanchius one of their Doctors saith He moves the Thief to kill and that he sinneth God putting him yea forcing him to it And sure that 's more than perswading But the Poor Man must be at a low Ebb when he is forced to go to the Heathens of whom he has expressed he has so mean Thoughts for a Shelter to his Doctrine At last to come off with some seeming Credit he desires me to Confute the Apostle Rom. 9.11 12 13. because that he thinks from that as much as from their Doctrine this Charge may be Inferred but here he doth only only beg the Question He and I do both Agree That the Apostle makes not God the Author of Sin but it doth not thence follow That their Doctrine doth not Infer it since from the positive Saying of their Doctors and the Doctrine it self it is manifest as is more largly shewen in my Apology and this remains yet by him to be Removed For his desiring me to Refute the Apostle is no more Answer than if to all his Arguments in his Book I should only say Confute the Scripture which contains our Doctrine and therefore dispute no more against us until thou first do that would he reckon this sufficient As for their Misapprehensions of Rom. 9. he may find them Refuted in many Authors that have written upon that Subject particularly in the Examination of West Confess of Faith Chap. 3. to which I Refer him To the Citations I give him of their Authors making God the Author of Sin he saith If they give more Ground than the very Expressions of Scripture he will not own them And what then the Consequence is but very small whether he will or not It is enough for me that I have shewen the Absurdity of their Doctrine which even by the Testimony of their Chief Doctors makes God the Author of Sin unless he will reply All this is nothing because I J. B. will not own them And if to say He that forceth another to do a thing is the Cause and Author of it who without Contradicting their own Reason can deny they make God the Author of Sin As for the many Testimonies of Scripture brought by him I own them and both Agree they make not God the Author of Sin but that the Saying of their Divines doth it what is above said doth Evince Pag. 149. He cometh but as may be observed Calvinists Distinction between the Revealed and Secret Will of God unwillingly to Vindicate the Twofold Will they ascribe to God the one Revealed by which he commands Men to Repent and the other Secret and quite Contrary How he is pained here the Reader may observe by his Ifs and And 's thinking to turn it by without any direct Answer The Sum of what he saith resolves in this That the Purpose of God is not of the same Nature with his Command But what if that should be granted The Question is Whether they be quite Contrary and that in respect to one and the same Subject so that when a Man is Commanded by God to do a thing by his secret Purpose he is forced to do the quite Contrary Pag. 150. n. 19. He comes to Answer my Saying That their affirming Man sinneth willingly will not avail because according to them his propensity of Inclination to sin is necessarily Imposed upon him by God To this instead of Answer he refers me to Rom. 9. of which before and for want of Reason he falls a Railing calls me a proud Quaker saying I Agent the Devil's Cause But whether that be to Remove my Objection or Vindicate their Doctrine the Reader may judge Pag. 151. n. 20. In Answer to my shewing their Doctrine is Injurious to God because it maketh him delight in the Death of a Sinner Contrary to Ezek. 33.11 1 Tim. 2.3 2 Pet. 3.9 he saith nothing directly but would be Retorting That If I prove any thing from this then I must say That God did absolutely Decree J. B's silly Shifts and Evasions overturned that all Men should be Saved but I deny this Consequence Albeit it is Injurious to God to say He decreeth that which he declareth to take no delight in it will not follow that it is Injurious to him to say He permitteth what he delighteth not in For on all hands it is Confessed he permitteth Sin and yet on no hand that he delighteth in Sin so that this Injuriousness of their Doctrine to God is no ways Removed by him albeit he would fain be mincing and covering it saying They do not say that God purposes to punish any not for their Sins but meerly to satisfy his own Pleasure but such silly shifts must only satisfy blind Men. Do not they say God purposed to damn Many to Eternal Torment and that Sin is no ways the Cause of this Purpose And will he say to be Eternally Tormented is no Punishment And was not this a purpose to punish Men and not
there shall be no Application Whether this be Malice or Forgetfulness himself best knows But this is sad he seldom forgets to be Malitious but often to be Just yet as to the Bulk of his Reasonings of that matter perhaps he bestows them for the Confutation of those others he speaks of besides the Quakers against whom he saith he writes who if they judge it their Concern may Answer it â—et in this prolixe Disputation he has Cast-in some Arguments which seem not only to urge against this Meer Possibility as he terms it but also against Christ's dying for all in any respect such as from page 169. N. 19. to page 175. J. B.'s false Doctrine That Christ died to take away Peoples Sins with out Repentance But these are such as his usually are which only proceed upon the Question 's being begged For whereas he saith That those for whom Christ died he died to take away their Sins It is not denied provided they resist not the Grace purchased thereby so that Faith and Repentance be wrought in them But he urges this in the following page 170. That since this Non-performance of the Condition is a Sin if he died for all Sins he must have died for this also and if there be another Condition imagined for that too and so in Infinitum I Answer This Reasoning would infer those to be saved by the Death of Christ who never Repent especially with those who judge Men may sin yea must sin all their life-time and yet be saved Neither doth the Absurdity reach those who affirm Christ to have died for all as to obtain Remission of Sins that are past and Graee sufficient to work Faith and Repentance yea and Restore those that may Fall into sin after their Conversion if not Resisted and this is sufficient to Infer that Christ died for all neither can that Absurdity more reach them than the Apostle who speaks of such as Denied the Lord that bought them And since the Evangelist placeth the Benefit upon the Reception Why all are not benefitted by Christ's Death saying But unto as many as received him he gave Power to become the Sons of God all these Scriptures afterwards cited by him signifying the Efficacy of Christ's Blood is not denied they themselves Confess it was Sufficient and of Value enough to have Redeemed every Man but that doth not hinder it from proving Ineffectual to such as will not Receive it as is above shewen And therefore his Question p. 172. If Christ died for the Sins of all Persons how cometh it that they are not all actually pardoned is easily answered Because of their Non-reception of the Grace Christ dyed for all yet all are not saved and why by which his Death should be made Effectual to them And albeit this maketh Free-will Author of Condemnation as himself will acknowledge yet not of Salvation as shall after appear His next Argument p. 174. is That if Christ had died for all Men all Men should be saved because he hath purchased Faith and Salvation for all for whom he has died and this he supposeth he has shewen before But his Confidence in his own Arguments doth not Influence other Men I am yet to see where he has proved any such thing The Scriptures he brings such as Rom. 8.32 39. c. to prove this speak of those who had really received the Grace and in whom Regeneration was working by it and do indeed very well prove that Christ died for them yea what if I should say hath purchased them Grace prevalent to Salvation Yet they will not prove that he has not died for others also also that may miss of Salvation Pag. 175. N. 25. he saith It is considerable that no where in Scripture we find it expresly affirmed That Christ died for all Men Why then is all trouble made But is it not expresly said Heb. 2.9 That we see Jesus That he by the Grace of God should tast Death for every Man Let him tell us what less that Importeth yea if it be not more Emphatick to say Christ tasted Death for every Man than to say Christ died for all Men It is much the Man would so proclaim his Ignorance ¶ 6. After more of his Tedious and Superfluous Reasonings against this Meer Possibility as he calls it he comes p. 194. N. 48. to Overturn my Grounds for Vniversal Redemption and first in answer to the Angels Song Luke 2.10 urged by me wherein they hold forth the Coming of Christ The Angel's good Tidings were to all People as well in general as in particular as Tidings of great Joy to all People This he saith is to shew the Offer was to be made now to all Kindreds Nations Tongues and Languages And what then It is not said only so excluding all Particulars of these since the Word ALL in the Common Acceptation comprehends every Particular as well as all Sorts and he should have given some Reason from Scripture why he Restricts it here But in stead of that he Contradicts himself in the very following Words saying For he was to Reign over the House of Jacob Luk. 1. v. 13. for this if it Vrge any thing it will Exclude his former Concession if it be not Exclusive he can prove nothing from it Neither doth he more pertinently alledge Matth. 1.21 That he was to save his People from their Sins for that Scripture doth not say That he purchased not a Capacity for some to be his People who by their Resisting lost the Benefit offered them How often would I have gathered you and ye would not saith Christ Mat. 23.37 Luke 13.34 He saith further This would not have been glad Tidings if it had been a meer Possibility But I affirm no such thing To my urging Christ's Commission Mark 16.15 To preach the Gospel to every Creature and that of Paul Col. 1.28 he saith It will no more prove That Christ died for all Men than for Devils and Beasts for they are Creatures But how silly and perverse this Answer is is easily apparent For is it lawful to preach the Gospel to Beasts and Devils or is it as unlawful to preach the Gospel to any Men J. B.'s Perversion Christ's Commission to preach the Gospel to every Creature for Salvation as it is to do it to Beasts and Devils But on the contrary since he will not deny but it is a Duty to preach the Gospel to all Men Indefinitely yea in this Place he acknowledges it they being the proper Subjects of it so that of them must be understood every Creature here mentioned Pag. 196. N. 50. To my arguing The Gospel Inviteth all and that it would be a mocking of Men if Christ died not for all to Command them all to believe that Christ died for them He saith This is built upon an Vntruth that the Gospel doth not Command all to whom it is preached to believe that Christ died for them but only to
to pervert it as he doth in this Chapter throughout affirming It to be my belief that every Man has Power and Ability moral to lay hold of Salvation and that there is not Requisite thereunto any new Grant of Grace and Divine help to quicken the Man he has a stock from his Mother's Womb which is sufficient This he calls the Proper and Native face of my Doctrine and this he putteth down as my Opinion and charges me with it p. 214. And p. 218. he saith it further Without any Concurrence of Divine Grace pag. 220. he saith I Conclude Man has power to believe and obey the Gospel without the Spirit of God as also the like p. 221. twice And p. 222. he saith I Conclude That the Wicked have power of themselves without the Spirit of Regeneration and Grace to do what is commanded in reference to Life Eternal and further p. 223 224 and 226. he affirmeth the like of me which is utterly false and was never Believed nor Asserted by me And its observable that in all these places where he thus Charges me he doth not so much as once point to any one page in my Apology and not only so but not so much as from the Words or Writings of any other Quaker borrowed from some of his usual Authors which is his most frequent Refuge And therefore the Reader may judge what he builds upon his False Supposition or batters against it falls to the ground without further Refutation After he has branded this Brat of his own begetting p. 214. with Pelagianism Jesuitism Arminianism and Socinianism thence accusing the boldness and confidence of the Quakers and of my self in particular in terming it a New Discovery of ours he endeth this page with a Fit of Railing and beginneth in his next to Wonder how the Heathens can be said to have a day of Visitation The Heathens have a day of Visitation since nothing can be called a day of Visitation in reference to Salvation but what is in and through the Preaching of the Gospel But this Wonder is built upon his Supposition that the Preaching of the Gospel is no where but where there is an outward Administration of it wherein his Mistake will come hereafter to be manifested into which Mistake he falls in the next page and elsewhere in this Chapter where I shall pass it over until I come to speak of it in its proper place To none God denies the Means of Salvation In this page 215. he thinketh that since I Affirm their Doctrine makes God unjust as denying to some the means of Salvation that which I affirm may be likewise so charged because some may think God is not just in not granting to all an equally long Day of Visitation But the Question is not what some may think but whether these Thoughts be built upon Justice and Reason All Men know it is manifest Injustice to punish a Man and torment him for non-performance of that which he that Commands him to perform has by an invincible Necessity barred and hindered him from doing and therefore to suppose this of the most-just God must be a great Error and Abuse But it is no Injustice to punish a Man for not performing that which he had received sufficient Power to do albeit another had received more to say so is like the Labourers whom Christ Reproves in the Parable for murmuring that those that came-in after them received equal Wages with them Matth. 20.12 13 14. That the preaching of the Gospel is not a Mocking of those whose Day of Visitation is Expired as it is to the Reprobates among them I have in the former Section shewen But he asketh here Obdurateness or hardness of Heart when begotten Whether such become obdured before or after their Day of Visitation be expired What if I shall say both though not in the same manner and degree It was before Removeable but not after since albeit simply considered the same and always pardonable yet with a Respect to certain Persons and their Circumstances unpardonable or not pardonable That God permitteth Sin to be in the World I never denied nor accused their Divines for so saying But whereas he saith It is a manifest untruth that I would make the Reader believe they say God doth Impell Men to sin necessarily he seeketh to hide their Doctrine and beguile the simple Reader Calvinistâ— blasphemous Doctrine of God's forcing decreeing Men to Sin Since P. Martyr upon Rom. 1. saith expressly That God forceth the Will of Wicked Men unto great Sins And Piscator saith That the Wicked are absolutely Decreed Necessarily to sin and therefore to sin that they may be justly punished Now these being More Eminent Divines among them than I suppose J. B. presumes for all his Scribbling he is to be Accounted The Reader may judge and by the passages elsewhere cited by me Whether he doth not here most untruly Charge me with an Vntruth That the Sins charged upon the Gentiles were only such as were against the Light of Nature he has affirmed p. 217. but not proved For the great reason of their Condemnation is because What was to be known of God is manifest in them and that this is not only the Light of Nature will after appear If what he urges from Rom. 11. concerning the Jews and the Imprecation those brought upon themselves who said His Blood be upon us and upon our Children hold True we must suppose no Jew since that saying of Paul and Barnabas Act. 13.46 to have been really Converted But how came any of them to be Converted before since that Imprecation was long before Paul and Barnabas spake these Words of their turning to the Gentiles and according to this Reasoning all the Preaching of the Gospel which the Jews have since heard and do hear is in Vain I have sufficiently explained The Day of God's Visitation to Man spoken of what I mean by this Day of God's Visitation to every Man in the explication of the 5 and 6 Theses in my Apology N. 17. And albeit he thiâ—k otherwise as I know I have satisfied many Moderate Readers who are not Quakers so I hope to have satisfied all that are truly Vnprejudicate After he has p. 218. given large Citations to shew their Doctrine out of the Confession of Faith and Catechism and thereafter made a kind of Preachment thereupon he comes at last p. 221. to Examin the Proofs I bring for my Assertion ¶ 2. And first to my Argument drawn from the Reproofs in Scripture to Men for rejecting of God's Visitation and Love he answers That my Proposition is Vniversal and these Complaints and Reproofs only particular and so can prove nothing The like he answereth p. 224. to what I urge from Esai 5.1.2 3 4. where the Vineyard is Expostulated with as likewise Mat. 23.33 Mark 12.1 Luk. 20.9 and p. 225. To what I urge from Mat. 23.37 Luk. 13.34 and 19.41 42. where Christ
he think they will prove his matter he must shew How the next time he writes ¶ 4. Pag. 309. N. 21. He brings my Argument shewing That where there is a perfect Reconciliation there is no Separation Why doth God then so often Complain of his People for their Sins from this it would follow that Sin made no Separation or that their good Works and worst Sins are the same in God's Account His Answer to this is J. B's Faith that God declares Men Just whilst in their wickedness That a Man may be in a Justified State and declared Just because Constituted so albeit unrighteous as to his Person because of his unrighteous Actions in which sense he is not Justified nor Approved of God That is in plain Scots to say God constituteth and declareth Men Just albeit they be Wicked Men and really Vnjust the first being understood of their Condition the second of their Person But the Misery is there wants something to knit this Incoherent matter together and inform us How a Man as to his Condition is Just while in his Person Unjust And indeed he brings no Proof for all this And albeit I wonder not at this Omission since he could do no better yet I desire he may let me know the next time why I should receive his Answer without Proof That every Sin which may be Committed by a Saint doth not Vnsaint him or destroy his Condition I acknowledge but they suppose no Sin to do it For when they affirm Murder and Adultery and Treachery not to have done it as they do If these Sins are not destructive and killing as to Man's Condition I know none and desire to be Informed how by Scripture it can be made appear that these do not So my Argument still remains in Force and his Charge of Antinomianism against me falleth to the Ground Pag. 311. He brings my Argument shewing the Absurdity of their Objection from 2 Cor. 5.21 thus J. B.'s gross Opinion of Imputative Righteousness If we be 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 To which he answers Neither is there to our being Justified upon that account The Reader may judge of this Doctrine which the Man either forgetting or being ashamed of plainly Contradicts in the same page saying That Sanctification is inseparably joined with Justification for then sure Righteousness must be necessary to be Justified upon whatever Account And yet to go round again within five Lines he cites Joh. 6.29 and 9 35.36 and 10.38 and 12.36 and 14.1 and 16.9 to prove That Christ would have People resting upon a Righteousness meerly Imputative for Justification for that is the thing denied by me For if Sanctification be unseparable from Justification it is Impossible to Rest upon that which is meerly Imputative That these Scriptures prove no such thing the Reader may see all of them press believing in Christ but that to believe in Christ is to rest upon a Righteousness meerly Imputative remains yet for him to prove But to proceed with an unparalled Confidence to Answer to my saying Sanctification is Inseparable from Justification That to my Observation that Sentence the Imputed Righteousness of Christ which they so much urge as the Foundation of their Faith is not to be found in all the Scripture he noteth divers places of Scripture in not one of which there is any such thing And indeed this Controversy being of Matter of Fact can be easily decided by any that can Read who can easily see whether that Expression be there or not For the Question is of the Expression in Terminis not of what he apprehendeth may by Consequence import the like What he saith in answer to my proving Justifying to be understood of being really made Just from I Cor. 6.11 he overturneth himself in a few Lines Confessing That the Corinthians were really Changed and if so we need not doubt where it is said They were Justified but they were really made Just that is Changed from Vnrighteousness as he Confesseth they were ¶ 5. Pag. 312. N. 26. He cometh to take notice of what I urge from the Word Justification and from the Etymology of it and having Introduced himself with a Scoff he saith I do place this upon the Authority of the Vulgar Latine Edition but therein he is Mistaken The Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make as much for my purpose as the Latine He passeth from the Etymology 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justifico p. 313. and saith The Words usually import a Juridical Absolution by the Sentence of a Judge But what then Is not that because Judges usually at least Absolve Men upon the account of their Innocency And so his Comparison of a Surety will not here hit For when Men are Accused of Murder or Adultery or Theft and that the case is Proved and Confest what Judges use to declare the person Acquitted upon Surety given by another Innocent Person And therefore Justifico I justify signifies the declaring of one Just To justify signifies the declaring of one Just who is so who is so And though Justifico as being sometimes taken in a Law-sense doth not in the Indicative answer to sanctifico because it is there Active and has relation to another Person yet in the Passive when relating to the Person Sanctified it is understood one way For Justificatus and Sanctificatus signify the same But he overturneth all his Quibbling here p. 313. N. 27. by asking Whether they say That a Man is said to be justified who is not really Just which imports they say not so and then we are Agreed Only I would ask him How a Man is really Just while committing actual Wickedness and Vnrighteousness as to his Person and yet he said before Such were Justified and yet in the next p. 314. he faith I malitiously Calumniate them to say they make use of the figurative Sense of the Word Let the Reader judge of these Consistencies And whereas I cite some Scriptures that Justifying is spoken of some who arrogate Righteousness to themselves though it do not belong to them and at these he carpeth saying The very first Exod. 23.7 is spoken of God himself he should have said It is God speaking of the Wicked that he will not Justify them some of them speak of a not Justifying Joh. 9.20 and 27.5 And what then the Places were marked to shew the Import of the Word Justify and to shew that many of them speak nothing of Justifying at all whence he concludes in these Words So unhappy is the Man in his Citations He notes first Esai 5.23 but it seems he has been in haste and therefore to rectify his Mistake let him read the Words which are Which justify the Wicked for Reward And what though where many Scriptures are noted together by the Mistake of the Transcriber or
understood of true and saving Grace but let him Inform according to Scripture How any Man can come to tast of the Heavenly Gift and of the Powers of the Life to come and be made partaker of the Holy Ghost without true and saving Grace For what he adds to this being built upon the Supposition of Election I refer it to what is abovesaid upon this Subject He Concludes Vossius's Testimony to be false in saying That this was the Common Opinion of the Ancients But if so little Credit be to be given him he did not well that made so much use of him to prove what was Pelagius's Doctrine as he has done throughout this Treatise For John Owen's Citations I have neither Accommodation nor Time at present to Examine them it is enough to me that this is Contrary to Scripture though all these he mentions had said so To prove That Men may have a good Conscience and yet want true Faith he bringeth Paul's Words Acts 23. v. 1. where speaking of himself while a Pharisee he saith He lived in all good Conscience before God c. but that will not meet this Case Those 1 Tim. 1.19 who are said to Make shipwrack of a good Conscience are such who believed the true Doctrine of Faith in Christ A Man may live in good Conscience to other Principles while Ignorant of the true Faith in Christ. as himself before acknowledgeth Now albeit a Man may be said to live in good Conscience to other Principles while Ignorant of this yet he should prove How a Man can be said to have a good Conscience with respect to the true Faith of Christ held by him and yet without saving or true Grace With Railing he tells me pag. 358. N. 18. that Phil. 1.6 and 1 Pet. 1.5 speak of God's beginning and perfecting the Condition And what then yet God doth not this against our Wills it is with a respect to our performing the Conditions on our part which yet we cannot do without him Then he goes about to prove That Paul could not fall in answer to my saying from 1 Cor. 9.27 That Paul supposeth a possibility that he might become a Reprobate But if the Reader Consider how I bring that in my Apology he will find he had no reason for this Cavil for I alledged it only to Reprove those that are too too secure shewing where Sin was there was always a Ground of Jealousy Since the Apostle did reckon it needful to keep under his Body to subdue Sin that he might not become a Reprobate Which since the Apostle did but upon this Supposition if he did not keep under his Body suppose possible others had no Reason to presume SECT XI Wherein his Sixteenth Chapter Of the Church his Seventeenth Of the Ministerial Call his Eighteen Nineteen and Twenty First Of their Qualifications Office and Maintenance and his Twentieth Of Womens Preaching is considered ¶ 1. HIs Chapter of the Church is soon dispatched for it contains scarce any thing but Perversions and Railing For after he has given a large Citation out of their Confession of Faith and then added some Enlargements of his own and some little nibbling Cavils to what I say of No Salvation being without the Church pag 361. he goes on with his old reiterated Calumny That I suppose Men may be made Members of the Catholick Church by the Light of Nature which is utterly false And upon this false Supposition is built his N. 5. pag. 362. as also what he saith pag. 364. But N. 4. he screws this to a greater Pitch of Falshood affirming J. B.'s gross Calumny That our Faith and Principles are only taught by the Light of Nature That what I say of a Particular Church gathered together in the Faith of the true Principles and Doctrines of Christ by the Spirit of God and Testimony of some of his Ministers is that these are Persons only taught by the Light of Nature and by such Ministers as preach nothing of the Gospel Against a Man thus desperately resolved and determined to Lie and Calumniate there can be no Guard bu sure all sober Readers will abhor such Dealing What I speak of a Church in this Respect is only of such as have the Advantage of the outward Knowledge of Christ as my Words afterwards shew where I say Such were the Churches gathered by the Apostles of which the Scripture makes mention And therefore what he Objects That cannot be done by Pagans is wholly Impertinent and doth but verify the grosness of his Calumny which he endeavours to inculcate as a Truth to his Reader pag. 363. as if what I say further of the things requisite to be a Member of this Particular Church were a third Sort and not a more particular Description of the former Which the Reader may easily observe by looking to the Place to be a meer Fetch of his to afford himself some matter of Cavil Which imagining he has got he fills up the Paragraph with gross Lies and Railing saying That the Quakers believe not the Holy Truths set down in the Scriptures because they oppose and contradict them J. B.'s further Lies against us of the Scriptures of Christ and our Faith That they believe not in nor make Profâ—ssion of Jesus Christ Revealed in the New Testament because they oppose him and all his Institutions That Faith according to them is not wrought by the Spirit of God but that Nature can sweetly and naturally Incline yea Compel thereunto All which are Gross Calumnies And then he concludeth saying And thus we have Run round and are again where we began which is very true for he began with Calumnies and having run round the same way his Work Resolves in them Pag. 364. He affirmeth Men may be Members of the visible Church and consequently ought to be reputed such who are ungodly and without holiness and offereth to make it good if I will form a Dispute upon it but I leave him as to this to Dispute with his Learned Dr. Owen whose Works he has Applauded in this Treatise and whom his Postscript-Brother R. M. has in his Preface to this J. B.'s Book highly Commended as a Gracious Man As for his Silly Argument that from the Apostle's saying Act. 2.39 The Promise is unto you and to your Children and 1 Cor. 7.14 it follows Men become Members of the Church by Birth I leave him to debate it with his great Author Thomas Hicks who will tell him if he be Consonant to his own Principles it is a Babylonish Invention But J. B. hath here unawares Contradicted himself for if these Scriptures prove Men become Members of the Church by Birth then the Sprinkling them with Water sometime after they are born or their Baby-Baptism J. B. shuts out their Baby-Baptism from making them Church-Members is not necessary to make them Members of the Church and they are to be accounted such without it He saith I am mistaken when I say
Antichrist built his Structure upon this foundation to wit That Men without Holiness may be Members of the true Church because he applyeth all the Priviledges of the Invisible Church unto his Visible Synagogue of Satan whereas this sheweth that I am not Mistaken but that my Affirmation is true for if he to wit Antichrist did believe Holiness to be necessary to make a Member of the true Church he could not apply the Priviledges of the Invisible Church unto his Visible Members most of which he well knows as often times himself are not only void of but Enemies to Holiness It is false That I agree with him in his not distinguishing betwixt the Visible and Invisible Church and yet much more in un-Churching all who are not of his Combination In which albeit J. B. most Impudently insinuates I approach to him yet himself cannot but know it to be a most manifest Falshood since I suppose some of all Sects of Christians may be Members of the Catholick Church and he knows and has observed here how Contrary the Pope is to this Doctrine At last he concludes this Chapter with a fit of Railing of which the last words must not pass without observation J. B. condemns a Morality which himself hath confessed to be Just Holy and Good to wit That instead of true Holiness I press upon them a Natural Dead and anti-Evangelical Morality Now this Morality as pressed by me he himself confessed before to be such as the Law of Nature taught albeit in Truth I pressed none but what is through the Light of Christ or Grace of God that is by Christ which he acknowledged did lead Men not to Murder not to Steal not to commit Adultery which he confessed also was Just Holy and Good And so it seems according to him that which is Holy Just and Good not to Murder not to Steal not to Commit Adultery is no part of true Holiness yea is Anti-Evangelick and contrary to the Gospel Now if I would insist after his Method having much more Reason than he I might at large shew what a Pagan-Gospel to purpose his must be that is contrary to Honesty Chastity and Innocency albeit I deny not but the true Gospel teacheth more than the height of meer Morality ¶ 2. He beginneth his 17 th Chapter Entituled Of a Ministerial Call after the Repetition of some part of my 10 th Thesis with his old reiterated Calumny and false Supposition That I affirm Men to be called and qualified to the Ministry by the Light of Nature and to this purpose to help him to fill up the Paper he insisteth p. 369 370 371. Which being false all that is built upon it falls to the Ground In this Chapter also he is very liberal of his Railing Take one Instance pag. 372. where he saith That the Quakers are Pagan-Preachers who know not the Gospel but are sworn Enemies to it and plain Subverters of it and all the Ordinances thereof And pag. 378. he saith They are a Company of the most desperate Antichristian Opposers of Christ and all his Appointments that ever the Sun shined on More of this kind may be seen pag. 374 375 and 376. Pag. 366. N. 3. He saith When I speak of a True Call to the Ministry I must suppose Ten things which he after ennumerateth and albeit I judge not my self obliged to follow him in such Excursions yet for the Reader 's satisfaction let it be observed That I deny not but what I speak here is with a relation to a visible Church which is his first Supposition Secondly That I acknowledge that in it there must be a standing Ministry which is necessary Properties of a True Call and this is his second and third That I acknowledge this to be an Institution of Jesus Christ which is his fourth That None ought to take this upon him without being lawfully called thereunto which is his fifth That also None may take upon them that work but such as are Called to the Ministry so as to exercise it constantly as exercised by Ministers yet a Man may when particularly called by the Spirit thereunto do that which is the Work of a Minister which his doing pro hic nunc maketh him not a Minister properly and this is his sixth That neither the Work nor Office is common to all the Members so that they may not do it simply as Members which is his seventh and eighth That a Call differeth from Gifts and Qualifications which is his ninth And lastly That there are some Rules in the Scripture if he understand general Rules as I suppose he doth which distinguish a true Call from a false which is his Tenth Supposition Now wherein I here disagree from other Quakers or my self as he insinuateth he may be pleased next time to inform I might pass what he saith in the next Paragraph J. B. his divers sorts of Calls recited pag. 368. concerning the several sorts of Calls to the Ministry as containing no Answer to me were it not to shew that he there but begs the question and contradicts himself 1. He begs the question while he supposes that the Approbation and Concurrence of Men in a Call hinders the Call from being Immediate and that there is no Immediate Call now which he all affirms without Proof 2. Of Mediate Calls he saith some are Rare and Singular when a Church is erecting and other Ordinary according to the Rules set down in the Word So it seems the Rare and Singular Call which is usually ascribed to that of the first Reformers was not according to the Rules prescribed in the Word But if such Rules be set down by what Authority without the Word can he affirm they may be despensed with if he Contradict not his own Principles 3. He saith There must be an Inward Call which is the signification of God's mind of his Calling and Appointing him to the Ministry This is good and it is false that he saith pag. 372. That this will not satisfie us Yet he cannot stand to this but contradicts it pag. 372. speaking of my words thus What meaneth he by this must be called by the Spirit Is this an Inward Inspiration or Enthusiasm saying to the Man he must go Preach We reject all such Fancies c. But is not an Inward Call signifying God's mind to a Man The True and Inward Call of his Calling him to the Ministry an Inward Inspiration telling him he must go Preach Or can an Inward Call be without an Inward Inspiration The Reader may judge of these Inconsistencies As to his question pag. 369. Whether to be instructed by the Inward Vertue and Power of God in the Heart be so necessary to a Minister that he cannot be without it I say it is and the Reader may observe how he is pinched while himself is loth to say otherwise pag. 370. yet at last he saith He dare not say it referring to his Learned Mr.
false groundless and Impertinent but he passed it so hastily because it was too hot for his Fingers And having given it this passing Sentence he concludes with his Old Calumny of our being Pagan-Preachers and designing Paganish Antichristianism SECT XII Wherein his Twenty Second Chapter Of the Quakers Silent Worship His Twenty Third Of Preaching His Twenty Fourth Of Praying And Twenty Fifth Of Singing Psalms are Considered NOw followeth his Twenty Second Chapter Entituled Of the Quakers Silent Worship wherein if I should return him no Answer but that of Michael to Lucifer the Father of Lies I should do him no Injustice it being a Heap either of manifest Calumnies gross Perversions or abusive Railing Wherein as if he were Constituted Judge by GOD over the Quakers he concludes them over and over again to be Acted and deluded by the Devil J. B.'s ungodly Railing and to be such as wholly lay themselves open to him to possess them and work in them at his Pleasure with much more of this Stuff For which I need not particularly note Pages for the Reader will scarce look seriously unto any one of this Chapter from p. 412 to 419. but he will find it very thick And for a sufficient Refutation of it I recommend to any sober and unprejudicate Reader seriously to Compare and Read with this Chapter that to which it relates to wit the Explication of the Eleventh These in my Apology which I judge may suffice to give a sufficient Disgust of this Chapter But lest he should think this were too slightly a passing over his Matter and for the Readers more full Direction and Satisfaction I will propose to him to be considered these things following ¶ 1. And first his Calumnies as pag. 411. where he saith I would have them understand Christ's Spiritual Resurrection was never till now Whereas I speak only with reference to the Time since the Apostasy and not to the Primitive Times before And pag. 412. he saith We acknowledge no Motion or inward Breathing of the Spirit but what is Extraordinary and meerly Enthusiastick as also that we abstract from all Means This is false But as for his supposing That Studied Sermons are a mean appointed of God J. B.'s Egregious Plea for studied Sermons and that not to do it is a sure way of Tempting God and Inviting the Devil to deceive and delude Which he affirms he has shewn I have not seen it and will expect That next time he will make it more manifest His 413. page containeth a Mass of Calumnies to wit That there is no Word in our Assemblies of the Scripture That we apply them not for Instruction J. B.'s many false Charges without Proof against the Quakers Reproof and Edification of the People That the Scriture is no Rule to us in our Walk nor has any Place in our Worship That there is to be found in all our Solemn Service neither Preaching nor Prayer nor Praise And pag. 414. he has his old reiterated Calumny That the Power and Life the Quakers speak of proceedeth not from the Grace of God but is the meer Operation of Nature To this purpose he hath over and over again pag. 415 416 417 418 421 and 422. He supposeth p. 414. that it is affirmed by me That at all times the Quakers meet all of them are truly gathered unto the Sense of the Power and whatever any says comes from it and is not to be questioned Which is wholly False I shew their manner of Meeting and their Duty when Met according to their Principles and the Consequence thereof when they truly perform it but it doth not thence follow that none of them ever Miss in their Performance No more than if he should relate their Manner of Worship and the good Effects he may suppose it sometimes has it would follow that whoever set about it and got up to the Pulpit and read his Text could not preach False Doctrine nor speak Impertinently And therefore what he builds upon this here as also pag. 416. N. 7. pag. 517 and 429. falls to the Ground But he seeketh to uphold this with another Calumny As if all that frequent the Quakers Meetings and are accounted of their Number Of Perfection see above p. 819. were supposed by us to be perfect asking How can the Power of Darkness work if they be made free from sinning which is false How we affirm this absolute Perfection even of such as we account our Brethren I have shewn in my Section of Perfection A Sixth Calumny is p. 415. which he also hath pag. 424. where he supposeth it to be our Doctrine J. B. is for praying without a previous Motion of the Spirit that there is No setting about Prayer or other Duties without a previous Motion of the Spirit and upon this he insists as an Absurdity But we speak not of a previous Motion in Order of Time as absolutely necessary it is enough if it be in Order of Nature which he knows may be without any priority of Time And so his Absurdity upon this pag. 424. evanisheth which I also answer speaking of Prayer in my Apology A Seventh Calumny is p. 426. where he concludeth because I say Gospel-Worship is not to be in outward Observations gone about by Man in his own Will and proper Strength that I affirm Gospel-Worship putteth away all External Actions which how false it is and inconsequential any ordinary Reader may easily Judge And yet upon this false Inference he thinketh to bind upon me a Contradiction in owning afterwards External Acts of Worship for to say Worship may be performed without these Acts and that Worship cannot be performed in these Acts is very different The last I deny but own the first An Eighth Calumny is pag. 418. where because I say That it sometimes falleth out that one come into a Meeting upon a sinistrous Account may by the Power Raised in the Meeting be Reached if the Day of his Visitation be not Expired he concludes If any such come in and be not thus changed his Day is gone and it is impossible to him to be saved Which is a gross Abuse For albeit the Not-expiring of his Day must be presupposed to a Capacity of Salvation yet his not presently yea after divers times not being Converted doth not suppose his Day to be over Since it was never our Principle to say God affords Men no Opportunity but one Are J. B's Prayers without a previous Motion of the Spirit any better than his Dumb Mummery he speaks of Besides these there are many other Perversions scattered up and down such as pag. 421. his saying That the Waiting we plead for is such as putteth away Prayer that we plead for it to shut out the Ordinances of Jesus Christ and to give God no more for all his solemn Worship but a dumb Mumry Which Word pleaseth him so well that he hath it several times over ¶ 2. His great and mighty
no Body of Christ Carnal but believe That that Body which Christ took of the Virgin which was of the Seed of Abraham and David in which Christ walked upon the Earth and was Crucified did Arise the Third Day was glorified and remaineth in Heaven wherein the Centre of his most glorious Soul remaineth for Ever And let him shew if he can how this is a denying of the Christ of God or overturning of Christianity He proceedeth pag. 489. at a most violent strain of Railing upon the Supposition of his Old Calumny and here that it may be compleat J. B. makes a Preaching to the Devil he makes a preaching to the Devil For which Blasphemous Abuse I wish heartily the LORD forgive him that these Devils to whom he preacheth be not permitted to give him his Reward for his Sermon But seeing he blusheth not to do this in Print I shall not think the many gross Abuses I have heard to have been uttered by Presbyterian Preachers so Incredible as I have been apt to do especially that which I have been informed of of late of one A Presbyterian Preacher Praying to the Devil to take the Bishops and Curates to him that they might be quit of them who at a Conventicle in the South near Legerwood not far from Lauther made a Digression in his Prayer to the Devil saying O Devil thou hast troubled us much with the Bishops and Curates We beseech thee Devil take them to thee and make us quit of them This Prayer sutes with John Brown's preaching And indeed the Presbyterians will need a New Directory for the Old one by which they are instructed to preach to Men and pray to God will not serve for this New Ministry by which they begin to Preach and Pray to Devils And of the like Strain is his saying after much Railing pag. 490. That if the Quaker write Comments on Paul's Epistles it must be of Paulus Paganizans This sort of Stuff is enough to give all sober Christians a Disgust of this Man's Writings In this page after some Quibbles about Relation he comes pag. 491. N. 11. to affirm That there may be a Relation which is neither from the Nature of the thing nor from some Divine Precept such as a Promise and Divine Institution But is not a Divine Institution a Divine Precept And whereas he boasts here That my whole Discourse falleth as being built upon a Mistake the Reader may see the Mistake is his own and not mine and then judge of his Discourse that 's built thereon as also how Airy Vain and Ostentive he is in saying What will he now do The Declaring of the Lord's Death has no necessary relation with partaking of Christ's Body and Blood His Light has confounded him so as he knows not what he says Is this Language becoming a Gospel-Minister That what Luke saith doth not import a perpetual but temporary Command will after appear Of what Paul saith 1 Cor. 10. will be spoken hereafter To my shewing that 1 Cor. 11.26 Paul expreseth the End of this Ceremony to be a declaring of the Lord's Death which hath no necessary Relation with partaking of Christ's Body and Blood he answereth That a declaration of Christ's Death is a comprehensive End c. And what then That proves not the Necessary Relation nor yet what he adds in this Paragraph therefore I intreat him next time to speak to the purpose Pag. 492. n. 12. He Raileth at me as perverting the Apostle's words but giveth no Reason unless his own meer Affirmation and Queries be esteemed sufficient J. B.'s proofless Proofs for the Sacrament of the Lord's Supper so called He asketh What signified Christ's blessing of the Bread breaking giving it to his Disciples desiring them to eat Answ. Christ blessed the Bread brake it and gave it to his Disciples to eat and they to others where themselves confess no such Mystery or Sacrament as they would have here is deducible see Matth. 14 v. 19. Mark 6.41 He insinuates I speak falsly in saying there is no mention of this Ceremony 1 Cor. 10.16 but is not so Charitable as to point to me where if there be any such thing As for his meer Affirmations and Distinctions here about the Bread I will wait the next time to have them proved by Scripture then will judge them worth the Considering I have shewn in my Apology that the Corinthians being in the Vse of this Ceremony and the Apostles rectifying the Abuse they were in in the Vse of it nor yet its having been done upon a Religious Account or in a general respect to the participiation of the Body and Blood of Christ will not prove the Necessity of its being now to be performed and therefore what he saith pag. 493. n. 14. evanisheth And as for his adding here That then it was an Act of Will-Worship and Superstition and that I conclude the Apostle encouraged such a thing whence he taketh occasion to Rail at me as blasphemousty imputing Vnfaithfulness to the Apostle and to the Spirit of God that acted him I answer What is done by permission for a time is not Will-Worship and Superstition and he confesseth he argues not from the Corinthians practice and for his Railing the ground of it being false it needs no Answer As for his denying the Jews had such a Custom at the time of their Passover his meer Negation is not sufficient to Elide the Testimony of far more Credible Authors than he himself in this matter and as for the words of Luke Do this in Remembrance of me Do this in Remembrance is no perpetual Obligation It doth not infer perpetual Obligation upon the Church in all Ages He Raileth at this but without a reason pag. 495. instancing the Apostle's 1 Cor. 24 25. But I told him before that the Apostle gives here an account of matter of fact which infers not a Command and in this page the Man is miserably pinched to shew how the washing of one anothers Feet albeit commanded with as great Solemnity doth not oblige as much now but his Conjectures prove nothing What! albeit it was a Custom in the hot Countreys and that it was a sign of Christ's Humility how doth all that Abrogate the express Command to do it Let him shew an Exemption from this from plain Scripture The Washing of Feet commanded with as great Solemnity yet Ceased for his meer Assertions have but small weight and by which I am not like nor yet any Man of reason that is not resolved to set up John Brown as a Pope to believe all he saith from his bare words to conclude the differences He thinks pag. 496. That their not keeping exactly to the Method used by Christ in this thing signifieth nothing Professors not keeping to the Method Christ used in the Supper but he should prove by Scripture how they are safe in practising one part and not the other and by what Rule he accounts the
in stead of Answers these may be considered when he proves them That Paul swore any way Abraham's and Practice will not warrant our Imitation of it we deny and neither Abraham's nor Jacob's practice nor yet that of Angels will Warrant us to Imitate them when Christ has commanded the Contrary And albeit he acknowledge The Testimony of Pythagoras Socrates and Plato doth shame many Christians for their Swearing yet he cannot omit here his ordinary Reflection at our Religion as Paganish He Confesseth That many of the Fathers were against Swearing and indeed none any ways versed in Antiquity can deny this to have been the General Faith of the Primitive Church SECT XVII Wherein his Thirty First Chapter of Civil Honour and Thirty Second called A View of the Conclusion is Considered ¶ 1. AS he Enters upon this Chapter of Civil Honour he Accuseth me as being Effronted and Shameless for saying All our Adversaries plead for the Lawfulness of Superfluity of Apparel and Plays And to make this appear the more probable he would seem to be much against these things and wisheth there were less of them But all will not do nor Hide him in this Matter No Laces and Ribbonds deny'd by J. B. to his bountiful Ladies For he will not deny the Lawfulness of Laces and Ribbonds the Man will not Offend the good Ladies to whose Bountifulness they are so much obliged so as simply to deny their Superfluities And how can he since it is become a Practice of some Eminent Presbyterian Ministers which they have Learned from their Friends the Popish Priests and Jesuitish Emissaries not only to go up and down with their Sword and Pistols to evidence they are Men of Blood Presbyterian Ministers go with their Sword and Pistols Lac'd Bonds and Cravats and Brethren in Politicks but also in their Laced Bands and Cravats Perriwigs and Gilded Belts to make them look like Monsieurs But if he think that I wrong any of our Adversaries in this let him tell me which of them dogmatically hold it as a General Principle That Superfluity of Cloaths and the use of Plays in general is unlawful whatever some Particulars may do whereof I made an Exception As for any their laying aside these Vanities out of Pride I do not Justify it for him to Insinuate that as to us is but his bare malicious Assertion After that pag. 534. he has told his Reader he comes to Treat of that which is peculiar to the Quakers he gives him a large List of Strange Hereticks as among others Heracleonites Carpocratians Gnosimachians enough to fright Ignorant folk telling That what the Devil could not effectuate by all these he thinketh now to accomplish by the miserable Quakers It seems the Man must be one of the Devil's Counsellours that he is so well acquainted with his Purposes But I shall not Covet this his Preforment nor seek to Imitate the Language he has learned of that Court which he bestows in the following page to Rage at us as Rude and Vncivil and such as deny to give the least Signification of Civil Honour to Equals or Superiours which is false And then by a strange Figure he will seem no less known in God's Counsel than he before would appear in the Devil 's and therefore Magisterially concludes That God has given us up to the Vnmanning of our selves who have renounced all Christianity and every thing that looketh like serious Religion It seems Bowing and Taking of the Hat and Complemental Titles is the Man's Christianity and serious Religion which the Quakers have Renounced I will next Examin how he proves it ¶ 2. Pag. 536. He tells That Honour is to be rendred to whom Honour is due but this we never denied The Question is Whether Honour may not be Rendred without Bowing or Taking off the Hat The Scriptures he brings here to prove this are so far from doing it that most of them are egregiously Impertinent as will appear For as to Abraham's and Lot's Bowing there mentioned I shew in my Apology Abraham's bowing and Lot's is no Rule how their Practice in that was not to be a Rule to us But he brings Act. 14.15 where Paul and Barnabas are said in our English Translation to say Sirs and Acts 27. v. 10. where Paul saith Paul's saying Sirs in Greek it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Men. Sirs to the Mariners to prove They gave a Title of Honour as if Sirs did infer the plural Number of what usually Sir to one Imports with us But if he had looked the Greek he would have found in both Places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Men. I would willingly know if the Man will be so Void of Ingenuity as not to acknowledge his Folly here For as for the Jaylour's Practice he will have much ado to prove it a Rule to Christians Neither is he less Impertinent when he brings the Instance of Mary saluting Elizabeth Alledged Salutations from Scripture they were not a Taking off the Hat and bowing to each other Paul the Church of Corinth Christ desiring his Disciples to salute the House and Paul in his Epistles desiring such as he wrote to to Salute others in his Name For who will not Condemn him of folly in Imagining that the Apostle by these Christian Salutations desired them to Take off their Hats and Bow to one another in his Name or that this was the Way Christ willed his Disciples to salute the Houses they came to He must remember to prove this next time and know we deny neither Salutations nor Civility But have not yet heard him prove That they consist in such Pâ—â—â—tices He confesseth pag. 537. That several of the Titles used may be granted not to be lawful to Christians But thinketh That makes nothing for our Blant and Rustick as he terms it Thou and Thee To Thee and Thou a single Person says J. B. is Blunt and Rude with which we speak to Magistrates and great Persons no otherwise than we would do to our Foot boys But since he confesseth they use this Thou and Thee which he thinks so Blunt and Rude when speaking to God I desire he may Acquaint me next time Why they speak to God no other ways than they would do to their Foot boys to whom I hope he will say they own great Respect than to any Magistrates or great Personages whatsoever And this shews it was no Rudeness in me to Address my self thus in my Epistle to the King Besides that what he quarrels being written in Latine shews his folly In Latine the Singular used to Kings since it is Vsual for themselves writing in that Language to use the Singular Number even to Kings And forasmuch as he thinks this so Absurd that in a silly Scoff he saith Vnder favour of my Thou ship And pag. 540. he accounts this in us Singularity Contempt Pride yea and to proceed from a more stinking Root I will
their fellow-servants the Hazzard of which State thou knowest and many will feel when the Lord riseth up to Prey for his Eyes are upon the Righteous and his Ears are open to their Cries Though now he be Trying the Children of Men and permitting some to Suffer and others to do hard things yet a hope lives in me the time approacheth wherein the Lord will more manifestly Appear to the Joy and Refreshment of the single in Heart who Suffer with him and patiently Wait for him and for the Shame and utter Overthrow of his malitious Opposers And so One of the Particulars I would lay before thee is a Desire Search thy own Heart in the Light of the Lord. thou would'st yet in the Lord's Light search thy own Heart more till thou findest out what secret Affinity hath remained with thee to any of the Lord's Enemies in thy own Heart for if all were brought under the Government of the Son of God inwardly I am fully perswaded thy Outward Opposition to the Lord's Work could not long stand The Outward is a true Figure of the Inward and I know by true Experience all that Despight and disdainful undervaluing Epithetes thou squeezest up thy Engine to Coin which one may feel answers not fully thy own Satisfaction for bespattering and loading that People and their Principles is but alas a Mirrour-glass set up to represent the low mean The Mean Appearance of Christ despised by the Learned Rabbies unworthy Esteem thou bearest to the Light of Christ in its Inward Appearance in thee as a Reprover for whosoever turneth universally at the Reproofs of God's Light in the Conscience shall witness the pouring forth of his Spirit in larger manifestations according to Prov. 1.23 But that Spirit speaketh in thee of which Isaiah prophesied Isa. 53.2 3 c. concerning the outward Appearance of the same Christ our Head and the Captain of our Salvation whose Sufferings Death Resurrection and Glory we dearly own and wait from Day to Day more to feel the pretious Vertue thereof although he then was and now is Rejected and Despised of Men who hide as it were their Faces from him because his Outward Appearance was as a Root out of a dry Ground in whom there was no Form nor Comeliness nor Beauty that he should be desired by that Mind which was looking after great things add expecting much outward Glory and Advantage And so Christ's Appearance was mistaken by the Learned Rabbies in that Day notwithstanding they had Moses and the Prophets Testimonies and were not wanting in Reading the Letter as others now For as it was then it is now he was and is mistaken by all who seek any thing to glory in save the Cross of Christ. For the Wisdom of the Flesh hath and doth lift fall'n Man above the innocent Seed in themselves only through which they can see the Invisible Glory of the Kingdom of God and find an abundant Entrance unto the Righteousness Peace and Joy in the Holy Ghost whereof it Consists Wherefore take heed of being lifted up above the Seed Light Life and Spirit of Christ in thee and so thou wilt see matter to Work out thy Salvation in Fear and Trembling and wilt not sit down upon former Attainments or Experiences when the Life is gone The great Danger of Sin at the Waters of Strife Another thing I would put thee in Remembrance of in these present times is The great danger of Sinning at the Waters of Strife whereof Moses his Example may be a standing Monument to all Generations of whom it was said He was the meekest Man upon the Earth yet at the Waters of Strife he spake unadvisedly with his Lips because of which he was debarred from entring into the promised Rest. And are there not some living at this Day who with sorrow of Heart have observed the Heat and Bitterness of Spirit that hath arisen because Differences and Controversy concerning Religion have eaten out the Life of that Love and Tenderness that was with many And having hurt the green thing in themselves and one another hath brought on Death Darkness Dryness and sensible Withering and cannot chuse but so to do seeing bitterness of Spirit and Prejudice and such like Frames in Man or Woman separates from God Dwell in Love while there any one abides For God is Love and he that dwells in God dwells in love and Christ hath said Vnless ye abide in me ye cannot bring forth much fruit so not abiding in that pure Love to God and his Image in his Children hath caused many fall short and hath letted their Progress and made many lose sight of their Way and the Guide of their Youth and so they have not followed the Lord fully nor followed him in the Regeneration Renewing according to the Increase of Light and the Measures of his Manifestation whereby they should know even in this Life a being Changed from Glory to Glory as by the Spirit of the Lord. Thou mentionest in thy Postscript to J. B. pag. 557. Many who may remember with Shame and Confusion of Face their Laughing at and making light of the Appearance of that Prodigy and that it may cause some go groaning to their Grave being an Evidence that ye knew not the Signs of the Time and what they called you to do To which I answer Lightness and Laughing among People that lay claim to Religion is none of the least Causes of Mourning but I also believe if the Appearance of Quakerism so called had in the beginning been looked on The Fore-runner of the Downfall of a Man-made Ministry as the Fore-runner of the down-fall of a meer Man-made Ministery in these Nations it 's like it would have moved those who laughed most to have mourned most even then and Babylon's Merchant's would have cried Alas Alas But since now thou acknowledgest in the space of a Score of Years at most Thou seest Cause to mourn for that which ye then laughed at I am very willing to admit of your own Acknowledgment for a Ground of Hope that the Single-hearted among the Non-conformists may out-live all the Clamour they are now making against us and in less than as many years more may work through the Foggs and Mists that now darken their Vnderstandings concerning the Signs of this Time and look back with Shame and Confusion on their great Darkness that would have mourned for that which was matter of Joy And this is no far-fetched Consequence for ye had then and now the same Acquaintance with the Letter of the Scriptures and as much Humane Learning and Sharpness and Natural Abilities for an Acute Examen and so it follows by the Rule of Contraries and may it not be without presumption concluded Ye needed then and do now the help of the Spirit 's immediate Teachings in your own Hearts without which ye will not yet understand the Signs of this Time aright which if ye did The Lord is Staining
them hungry and hardly bestead for many years feeling after Life and Immortality but could not find that somewhat was raised in me that Words and Reports could not feed Names and Notions I minded little but Christ to dwell in me was that and is that more and more I press after And now I must for the Truth 's sake say somewhat which I humbly mention with a fresh Remembrance of the Love L. S. his first Convincement Power and tender Mercy of God who enabled me I know the Lord will not impute it to be boasting in that season wherein the Lord Revealed the true way to Life and Immortality to me by his Inward Appearance in my Soul it was a time wherein he had mercifully turned me from all that ever his Light inwardly and Law outwardly had Condemned me for my heart also did bear witness for me that whatsoever I had known would please him I was chusing to do that not that thereby I was seeking Justification in my own Righteousness but a sure Evidence of my Interest in him who was made unto us Righteousness Justification c This blessed Glimps of my begun Freedom was given me in a seasonable time that I might thereby be enabled to speak with mine Enemy in the Gate and be encouraged to believe in the Light and wait upon the Lord to feel his vertue perfectly to Cleanse me from all filthiness of Flesh and Spirit Neither was I an Vnder-valuer of the Scriptures they were my Rule then and I hope for ever my Life shall answer them I think To whom and how the Scriptures are a Rule they honour the Scriptures most who live most according to them and not they who call them the Only Rule yet do not make them their Pattern The Scriptures of Truth were precious to me and by them was I taught not to walk nor worship in the Way of the People the Spirit shewing me his mind in them and then I saw in his Light that it is not the Scriptures many Adore so much as their own Corrupt Glosses upon them Neither can my Experience go along with what thou affirmest of the hazzard of Converse with that People It is very well known to all that lived in the place where I sojourned I was none who Conversed with them I was never at one of their Meetings I never read one of their Books unless accidentally I had found them where I came and lookt to them and laid them by again So now it remains with me to tell thee what was the Occasion I joined with them The occasion of L. S. 〈◊〉 joining with the Quakers since it was none of those thou mention'st which I will very singly and can very comfortably do It was that thing ye School-men call Immediate Objective Revelation which my desire is ye were more particularly and feelingly acquainted with whereby the Lord raising in my Soul his feeling Life I could not sit down satisfied with hearing of what the Son of God had done outwardly though I believe thereby he purchased all that Grace and Mercy which is inwardly wrought in the hearts of his Children until I should be a partaker of the Vertue and Efficacy thereof whereby I might possess the Substance of things hoped for I saw an Historical Faith would neither Cleanse me nor Save me if that could save any the Devils were not without a Door of Hope I felt I needed the Revelation of the Son of God in me all that ever I read or heard without this could not give me the Saving Knowledge of God None knoweth the Father but the Son and he to whom the Son Revealeth him through the Vertue whereof mine Eyes were more and more by degrees opened For the tender-hearted Samaritan had pity upon my wounded Soul when both Priest and Levite passed by and the Watch-men rent my Vail and when there was no Eye to pity nor Hand to help me he drew near and poured in Wine and Oil as he saw needful and fulfilled the Promise in measure wherein he had long caused me to hope He that follows me The Scriptures made Comfortable by the Spirit of Truth shall not walk in Darkness but shall have the Light of Life and that sweet saying whereby I am confirmed and comforted If evil Parents know how to give their Children good things how much more will the Lord give his holy Spirit to those who ask him When your Children ask bread will ye give them a stone or when they ask a fish will ye give them a serpent These precious Scriptures and many such like being opened up and applied by the Spirit of Truth powerfully and seasonably in saying Be not faithless but believing times above number before and since hath made me set to my seal to these words of Christ The words that I speak are Spirit and Life and as I walk with him and abide in him watching at the posts of Wisdom's gates travelling in Spirit more and more to bring forth Fruit unto him and walk worthy of him unto all well-pleasing daily to die unto self that Christ may live in me I becoming a passive Creature and he an active Christ in the Increase of his Government I feel the Increase of my Peace And so My Friend thou hast here by some Touches at things occasion to see how far thou art mistaken concerning us and how far contrary to the Truth as it is in Jesus thou represent'st many things to the world speaking evil of things which thou knowest not and if thou dost the greater is thy sin Two Particulars indeed I cannot strain Charity so far as to believe Christ owned and the Scriptures thou thinkest Do we deny Jesus Christ and Justification through his Righteousness because we make the Sufficiency thereof of a more universal Extent than ye or because we love whole Christ so much and his seamless Coat that we will not have it divided Nay we dare not divide Justification and Sanctification neither confound them we have felt the Blood and the Spirit distinct things yet inseparable Neither canst thou think We make void the Scriptures because we honour the Spirit that was before the Scriptures were written and bear Testimony against all who deny the Spirit 's Immediate Teachings to be the Vniversal Priviledge of his People whereby ye take away the key of Knowledge and neither enter the Kingdom nor suffer others who would but monopolize Knowledge to your selves Monopolized Knowledge by Professors and intrude your Meanings upon the Consciences of men as the Rule which Meanings indeed I do not own either as the only or any Rule but as the Spirit of Christ in my Conscience answers it The Testimony of the Spirit of Truth in Thousands with me will stand and rise up against thee in the presence of the Lord when all thy Vnjust Reproaches and Malitious Accusations shall melt away before the presence of the Glory of the heart-searching God before whose
he ought not But as to these which are indeed owned by us thou wilt find them at large vindicated by Scripture and Reason either in my Apology or in this Treatise I could have made a further Remark in this his Index to shew thee how many of them he sets down as our Assertions are not nor ever were Asserted by any of us nor by him Affirmed to be so where he has them in his Book but only his own meer Conjectures and Consequences but I am loth to detain thee any longer in this by looking the Pages to which he referreth thou mayest easily observe it year 1686 THE POSSIBILITY NECESSITY Of the Inward and Immediate REVELATION OF The Spirit of God Towards the Foundation and Ground of True FAITH proved in a Letter writ in Latine to a Person of Quality in Holland and now also put into English by R. B. Advertisement to the Reader THIS serves to Inform thee That it is above seven Years since this Epistle was Printed in Latine The Person to whom it was writ the Heer Paets is a Man of no mean Accompt both in the Learned and Politick World The Conference I had with him was lately after his Return from Spain where he had been Ambassadour from the United Netherlands I discoursed with him on the same Subject last Year at London where he was one of the Commissioners for the Dutch East-Indian Company but could not find him propose any thing New nor what I could Conceive had any Weight towards a Reply What his Reasons were not to prosecute this Matter further I shall not determine But thus far he readily yielded That he had been mistaken in his Notion of the Quakers for he found they could make a Reasonable Plea for the Foundation of their Religion Vpon my reading it over again I found an Inclination in my self and was perswaded by some Friends to publish it in a Language more obvious to all my Country Men. It is a Question now frequently tossed The Ground of Faith and its Foundation Revelation What is the Ground and Foundation of Faith And when the Matter is sifted to the bottom it resolves in Tradition or Revelation For those who lay claim to the Scripture and would make it the Foundation of their Faith do resolve it but in a Tradition when the Motives of Credibility are Inquired into since the subjective Revelation which they yield comes but in the last place and is by themselves termed Medium Incognitum Assentiendi And such a Revelation those of Rome will not refuse to influence them to Assent to the determination of the Church So those Protestants who say The subjective Operation of the Spirit influences them though they know not how to believe the Scripture presented and conveyed to them by Tradition as the Dictates of GOD's Spirit and so understand them as their Preachers interpret them differ not much or at least have not Reason to differ from the Church of Rome who say The Church of Rome 's Belief concerning Scriptures The Spirit Influences them to believe the Scriptures as proposed by the Church and according as her Doctors and Councils Interpret them And neither has any better Foundation than Tradition And to speak the Truth plainly the Faith of both resolves in the Veneration they have for their Doctors but whereas the one affirms they do it by an Intire Submission they think it decent to say they judge them Infallible And certainly it is most reasonable that such as affirm the first believe the last The other because they pretend they believe the Church but conditionally have denied to her Infallibility though generally they be as Credulous as the other And I find the Doctors of their Church as angry to be Contradicted as the other that is an Ingredient goes to the Composition of all Clergy-men since it became a Trade and went to make a part of the outward Policy of the World from whence has flowed that Monster PERSECUTION In short the matter is easily driven into this narrow Compass We believe either because of an outward or inward Testimony that is because it is outwardly delivered to us or inwardly Revealed to us For my part I think the Papists do wisely in pleading for Infallibility for certainly the true Church never was nor can be without it And the Protestants do honestly in not claiming it because they are sensible they want it I should therefore desire the one to prove That they are Infallible and advise the other to believe They may and seek after it But I am sure neither the one is nor the other cannot without Immediate Divine Revelation Therefore as to deny Revelation is a bad way to prove Infallibility so to deny Infallibility is a bad way to make a Reformation Since they who do Reform had need to be certain they are doing so The asserting of Infallibility in the Church of Christ is not the Errour of the Church of Rome but the pretending to it when they have it not and placing it where they should not But since those who oppose Immediate Revelation do it on the accompt that they reckon it either Impossible or Unnecessary I hope there will be as much found in this Epistle as will evince the Contrary I have now Exceeded the Limits of an Advertisement but being known not to be a Man of Form I hope my Reader will Excuse me to whom I wish true Certainty of Faith and so bid him heartily Farewel The 9. of Octob. 1686. Robert Barclay My Friend ALBEIT I Judge I did fully Answer to all thy Arguments in that Conference we had concerning the Necessity and Possibility of Inward Immediate Revelation and of the Certainty of True Faith from thence proceeding nevertheless because after we had made an end and were parting thou would'st needs Remit to my further Consideration the strength of thy Argument as that in which thou supposedst the very Hing of the Question to lye That I might satisfy thy Desire and that the Truth might more appear I did further Consider of it but the more I weighed it I found it the Weaker And therefore that thou thy self may'st make the truer Judgment of it I thought meet to send thee my Further Considerations thereon which I had done ere now had not I both at London and elsewhere been diverted by other necessary Occasions wherein I doubt not but thou wilt perceive a full and distinct Answer to thy Argument But if thou canst not as yet yield to the Truth or thinkest mine Answer in any part to be defective so that there yet remains with thee any Matter of Doubt or Scruple I do earnestly desire thee that as I for thy sake and out of Love to the Truth have not been wanting to Examine thy Argument and to Transmit to thee my Considerations thereon so thou mayst give thy self the Trouble to Write and Send me what thou haft further to say Which my Friend N. N. who delivers
thee this will at what Time thou shalt appoint Receive from thee and Transmit to me thy Letter that at last the Truth may appear where it is And that the whole matter may the more clearly be understood it will be fit in the first Place To propose thy Argument whereby thou Opposest the Immediate Revelation of GOD in the Saints thence concluding thou hast fully overturned the Foundation of the People called Quakers Which Argument of thine is H. P's Objection against Immediate Revelation stated by way of Argument That since as thou Judgest the Being and Substance of the Christian Religion consisteth in the Knowledge of and Faith concerning the Birth Life Death Resurrection and Ascension of Christ Jesus thou considerest the Substance of the Christian Religion as a Contingent Truth which Contingent Truth is matter of Fact Whence thou reasonest That Matter of Fact cannot be known but by the Relation of another or by the perception of the outward Senses because there are naturally in our Souls no Idea's of Contingent Truths such as are concerning Necessary Truths To wit That GOD is and that the Whole is greater than the Part. And since it may without absurdity be said That GOD cannot make a Contingent Truth to become a Necessary Truth neither can GOD reveal Contingent Truths or Matters of Fact but as Contingent Truths are Revealed But Matters of Fact are not revealed but by the outward Senses From whence thou Concludest That Men are not even obliged to believe GOD producing any Revelation in the Soul concerning Matter of Fact whether of a thing done or to be done unless there be added some Miracles obvious to the outward senses by which the Soul may be Ascertained that that Revelation cometh from G0D And this thou endeavourest also to prove from the Scripture The Proofs of the Argument Rom. 10. where the Apostle saith Faith cometh by Hearing And because the Apostle speaketh afterwards of those who were sent in the Plural Number thence thou concludest That to be spoken of outward Preaching by the Ministry of Men And since the Apostle uses a Question saying How shall they believe unless they hear Thou gatherest from the Induction and Connexion of the Text that the Apostle treats only of outward Hearing thence Concluding That without outward Hearing Faith cannot be produced And therefore that there can be no Immediate Revelation by the simple operation of the Spirit in the Mind unless there be somewhat proposed to the Outward Senses Before I proceed to a direct Answer to this Argument some things are necessary to be premised First then That is falsly supposed The Christian Religion consists not in the Historical Knowledg of Christ. That the Essence of the Christian Religion consists in the Historical Faith and Knowledge of the Birth Death Life Resurrection and Ascension of Christ. That Faith and Historical Knowledge is indeed a part of the Christian Religion but not such an Essential Part as that without which the Christian Religion cannot consist but an Integral Part which goes to the Compleating of the Christian Religion as the Hands or Feet of a Man are Integral Parts of a Man without which nevertheless a Man may exist but not an Intire and Compleat Man Secondly The Historical Knowledg of Christ is not commonly manifested to us but by the Holy Scripture If by Immediate Revelation be understood such a Revelation of GOD as begets in our Souls an Historical Faith and Knowledge of the Birth of Christ in the Flesh without the Means of the Holy Scripture we do not contend for such a Revelation as commonly given or to be expected by us or any other Christians For albeit many other Evangelical Truths be manifested to us by the Immediate Manifestation of God not using the Scripture as the Means yet the Historical Knowledge of Christ is not commonly manifested to us nor to any others but by the Holy Scripture as the Means and that by way of a Material Object Even as when we see the Person of Peter or Paul to our visive Faculty Immediately yet not without the Medium of that Person concurring as a Material Object to produce that Sight while the Light of the Sun concurs as the formal Object of that Vision or Sight So that when we Livingly and Spiritually know the History of the Birth of Christ in the Flesh the Inward Revelation or Illumination of GOD which is like the Sun 's Light proceeding from the Divine Sun doth shine into the Eye of the Mind and by Its Influence moves the Mind to Assent unto the Historical Truth of CHRIST's Birth Life c. in the Reading or Hearing the Scripture or Meditating therein Thirdly * God can manifest the Historical Truth of Christ to our Minds without the Scripture Nevertheless we do firmly Assert That GOD can most easily clearly and certainly manifest to our Minds the Historical Truths of CHRIST's Birth c. when it so pleaseth Him even without the Scripture or any other outward Mean And because this Argument seems to be formed against the possibility of such a Revelation therefore I shall proceed to discuss it But first thou may'st mind that the Prophets who foretold CHRIST's Coming in the Flesh and being to be born of a Virgin and afterwards to suffer Death did know these Truths of Fact by the Inward Inspiration of GOD without Outward Means For which see 1 Pet. 1.10 11. Now that which hath been may be Fourthly This Argument doth at most Conclude that we cannot know Naturally any Truth of Fact A Contingent Truth may be known by a Supernatural Knowledge but by the Relation of another without us or by the perception of the outward Senses because there are naturally in our Minds no Idea's concerning Contingent Truths and every Truth of Fact is a Contingent Truth as there are of necessary Truths This then proveth that we cannot naturally know any Contingent Truth but by the Relation of another or perception of the outward Senses But that hindereth not but we may know a Contingent Truth by a Supernatural Knowledge GOD supplying the place of an outward Relator who is so true that he may and ought to be believed sith GOD is the Fountain of Truth The Form of Revelation is the voice of God inwardly speaking to the Mind of Man Fifthly When GOD doth make known unto Men any Matter of Fact by Divine Immediate Revelation or Inspiration GOD speaking as to the Ear of the Heart of the Inward Man or as by his Finger writing it therein two things are to be considered in such an Immediate Revelation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale The Matter of Fact or thing Revealed which is Contingent 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale The Form or Mode how the Revelation is made which Form is an Inward Divine and Supernatural Revelation which is the Voice or Speech of GOD inwardly speaking to the Ear of the Inward Man or Mind of Man
every Object is to have its proper Sense so must we judge of inward and spiritual Objects which have their proper Sense whereby they are to be perceived And tell me how God doth manifest his Will concerning Matters of Fact when he sends his Angels to men since Angels as is commonly received have not outward Senses or at least not so gross ones as ours are Yea when Men die and appear before the Tribunal of GOD whether unto Eternal Life or Death how can they know this having laid down their Bodies and therewith their outward Senses And nevertheless this Truth of GOD is a Truth of Fact as is the Historical Truth of Christ's Birth in the Flesh. And which is yet more near How Good Men know they are with God in Favor how do good and holy Men even in this Life most certainly know that they are in Favour and Grace with GOD No Outward Revelation doth make this known unto them but The Spirit as saith the Apostle beareth witness with our Spirits that we are the Children of GOD. For the meer Testimony of a humane Conscience without the Inward Testimony of the holy Spirit cannot beget in us a firm and immoveable Testimony of our Sonship because the Heart of Man is deceitful and if the Tistimony thereof were true at most it is but a Humane Testimony which begetteth in us only an Humane Faith But that Faith by which holy Men believe they are the Sons of GOD is a Divine Faith which leans upon a Divine Testimony of the holy Spirit witnessing in them that they are the Sons of GOD. Moreover when a good Man feels in himself that undeclarable Joy of the holy Spirit concerning which the holy Scripture speaks year 1686 and which is the common Priviledge of the Saints how or whence feels he this Joy Truly this Argument concludes no less against this Heavenly Spiritual Joy which is begotten in the Souls of the Saints by the holy Spirit then it does against the Immediate Revelation of G0D for there is no natural Idea in Men of this spiritual Joy else meer natural Men yea such as are profane and ungodly would feel it as much as the Godly How Profane Men do feel the Wrath of God as Fire But because it is a Supernatural thing Therefore it can have no true Idea but what is Supernatural Moreover whence is it that profane Men feel sometimes in themselves the Wrath of GOD as Fire when all things as to the outward go as prosperously with them as with the Godly and oftentimes more prosperously For there is no Natural Idea in Men of this inward Wrath of GOD. There is also an inward Grief oftentimes raised up in Wicked Men from the sense of this Wrath of G0D which very much vexeth and tormenteth their Minds and nevertheless this Grief hath no Natural Idea in us For oftentimes wicked Men feel not this Sorrow for God sometimes is as it were silent while the Wicked sin as in Psalm 50. All which things do most clearly demonstrate that there are in Men Supernatural Idea's of Supernatural Beings which Idea's are nevertheless not perceived by us unless they be stirred up by some Supernatural Operation of GOD which raiseth up in us Supernatural and Spiritual Senses which by their Nature are as distinguishable from the natural Senses whether inward or outward as the natural Senses are distinguished one from another by their specifick Difference Of which Spiritual Senses the Scripture speaks frequently as Heb. 5. and 14. where is spoken of the Spiritual Senses in general by which the spiritual Man hath the discerning of Good and Evil Spiritual Senses discerning good and evil Which Good is of a Spiritual Nature and conduceth to feed in us a Spiritual and Divine Life and the Evil is of that kind by which the spiritual Life is in us hurt to wit Sins whether Carnal or Spiritual All which cannot be discerned but by such who have Spiritual Senses stirred up in them as saith the Apostle In other places the Scripture also speaketh of these Spiritual Senses in particular as of the Spiritual Seeing Psal. 34.9 Of the Spiritual Hearing Psal. 85. and 9. Of Spiritual Tasting Psal. 34.8 Of Spiritual Smelling Cant. 1.3 Of Spiritual Touching Act. 17.8 and in many other places of Scripture we read of those Spiritual Senses in particular Yea it is the Promise of the Gospel that The Glory of GOD shall be seen of holy Men such as are clean of Heart even in this Life Isa. 33.17 Mat. 5.8 Which were fulfilled in the Primitive Christians fee John 1.14 1 John 1.1 2 3 4. 2 Cor. 3.18 and Chap. 4.6 But what is this Vision of GOD and Divine Glory which the Souls of the Saints enjoy in this Life which is only as the Earnest or first Fruits of that more abundant glorious Vision in the Life to come concerning which the Scripture so much declareth which is the highest Happiness of the Immortal Soul For this Argument seemeth to do no less Injury to the Saints than to rob them of this most glorious Treasure both in this Life and that to come For there is in us no Natural Idea of this Divine Glory as there is not of GOD himself which is any ways proportionable unto so great Happiness which the Scripture so much declareth of by which the Godly are Rewarded partly in this Life and plenarily in that which is to Come The Existence of a most perfect Being Asserted We confess indeed there is in all Men as well the Godly as Vngodly some sort of Idea of GOD as of a most perfect Being and that therefore this Proposition There existeth a most perfect Being doth as clearly appear to Human Vnderstanding as that The whole is greater than the part And therefore this Proposition That a most perfect Being existeth ought to be numbred among the Principles that of themselves are manifest But this Idea of GOD is as manifest to Vngodly as to Godly Men yea is as clearly perceived by the Devil as by the most holy Angels For all the Devils know that GOD is but yet how blind is the Devil and all wicked Men as to the Vision of GOD which is the Chief Reward of the Saints There is then either no such Vision of GOD neither in this Life nor in that to come or there is a Supernatural Idea of GOD in us by which we are made capable of this Vision The Supernatural Idea of God differs from the Natural Which Supernatural Idea of GOD differeth much from that Natural Idea of GOD which Cartesius and his Followers so much talk of albeit others long before Cartesius did observe this Natural Idea of GOD and spoke of it But the Happiness of the Saints consists not in Contemplating this Natural Idea of God else the Wicked would be as happy as the Godly yea the very Devil as the most holy Angel Since as is said both the Devil and most Wicked Men
Reason as those false and pretended Revelations and Diabolical Inspirations from such as are truly Divine Now how many Men who would be esteemed Philosophers are miserably deceived by those false Likenesses of Reason Judging their false Reasons to be the true Similitudes of things and solid Ratiocinations which nevertheless moveth no Man of sound Reason to reject sound and solid Reason as doubtful and uncertain For even sound natural Reason is an Excellent Gift of G0D and very useful to mankind when used in its proper place Natural Reason comprehends not things Supernatural But let none think to comprehend by their natural Reason things that are of a Divine and Supernatural kind And as we use to do when any one is deceived by false Appearances of Reason we endeavour to reduce them to Contemplate the first natural Idea's of natural things and to meditate therein which is as a Test or Touch-stone by which all the Appearances and Likenesses of Reason are to be Examined if they Contradict them to be Rejected So also when any one is deceived by his own Imagination or the Cunning of Satan thinking any Evil Inspiration of the Devil to be a true Divine Revelation He that is so deceived is to be reduced to the natural Ideas of things if so be that pretended Revelation doth contradict them for no true Divine Revelation can Contradict the true natural Idea or to the Supernatural Idea's of Divine things which are most simple clear and obvious to the minds of men if they will turn their minds to the Divine Seed in them or at least those Ideas are readily and easily stirred up The Supernatural Idea's of divine things are most Clear Obvious to the mind For as in Natural Ideas so in Supernatural some are more easily raised than others For there is a certain Order both of Natural and Supernatural Idea's whereby they are gradually excited Nor is there any Mortal Man in whose Mind at some time or other there is not stirred up some Idea that is truly Supernatural and Divine and who hath not felt in himself both the Wrath and Judgment of GOD for his Sins and also some tender and gentle Tast oâ— GOD's Love and Goodness by which wicked Men are invited to Repentance Now that which is thought to be a Divine Revelation and is felt to Contradict any Divine and Supernatural Idea which is clearly perceived in the Soul it is a manifest token that it is not a Divine Revelation but either a false Imagination or the wicked Suggestion of some Evil Spirit But to proceed God hath declared his Will even in Contingent Truths in the Scripture If we will hear the Scripture as all Christians ought it testifies to us That GOD hath declared his Mind and Will even concerning Contingent Truths to come in the Prophets as that of the first to the Hebrews doth evidently declare GOD who at sundry times and in divers manners spoke to our Fathers in the Prophets Yea let us hear the Prophets themselves Hosea Chap 1. saith plainly That the Word of the LORD was made in him as it is in the Heb. Habakkuk also says As he was standing on his Watch to see what Jehovah would speak in him And it is so manifest Revelations were in the minds of the Prophets by Inward â—nspirations that the most Heavenly Revelations are by Inward Illustrations and Inspirations in the very Minds of the Prophets that it is strange how any that believes the Scripture should doubt of it And if it happened at any time such Revelations were made in the natural Imaginations of the Prophets or any of their Inward Natural Senses then it may be confessed they could not be Infallibly Certain they came from GOD unless they also felt God in the Divine and Supernatural Senses by which they did most neerly approach to him from these Superior and most-Inward Senses working upon the lower and less noble Faculties of the Mind But which ever way the Prophets were certain that they were Inspired of GOD even when they foretold Contingent Truths to come it is without doubt they were most certainly perswaded that they were Divinely Inspired Which were most-certain without any Outward Miraculous Demonstrations and that frequently without any outward Miracle For John the Baptist did no Miracle and many Prophesied where there appeared no Miracle as in the Scripture may be often observed And we also by the Inspiration of the same Divine Spirit by which the Prophets prophesied do believe their Words and Writings to be Divine concerning Contingent Truths as well past as to come else that Faith by which we believe the Scripture would not be Divine but meerly Humane And thence we need no outward Miracles to move us to Believe the Scriptures and therefore much less were they necessary to the Prophets who Writ them For we see in many places of the Prophets where they declare Prophecies as revealed to them of GOD there is not a word mentioned of any outward Miracle as that by Which alone they were Certain of it Moreover the Falseness of this Argument doth appear in that the Scripture doth declare many Contingent Truths to have been revealed to the Prophets in Dreams Divine Revelations by Dreams Now as natural and wicked Men do not see what they dream by a real perception of the Outward Senses but by Inward Idea's which are presented to the Mind and perceived by it so it is also in Divine Revelations of this nature Of which we have a clear Example in Joseph the Husband of the Blessed Virgin who when he observed his Wife with Child was told in a Dream That She had Conceived by the Holy Ghost Now I would know to which of Joseph's Outward Senses was this Revealed Or what Miracle had he to Induce him to Believe Which could neither be proved so as to make an Infallible Application to Mary by the Testimony of the Scripture and which being against the Order of Nature did Choke his Reason The Scripture mentions no Miracle in this matter and yet no doubt Joseph had highly sinned had he not Believed this Revelation and not withstanding rejected his Wife as an Adulteress But if thou say'st That according to thy Hypothesis there must have been a Miracle That is only to beg the Question And how false this Hypothesis is The Apostle shews clearly Corinth 2.14 The Natural or Animal Man knoweth not receiveth not the things of GOD. Now Divine Revelations are of this Nature The Outward Senses cannot discern the things of God for they are Spiritual and if either chiefly or only those things were to be Judged by the Outward Senses it would Contradict the Apostle For natural Men yea the most-wicked have the use of the outward Senses as true and exact as the most-Godly And whereas the Apostle adds For they are Spiritually Discerned It puts the Matter out of all Question For thence it abundantly appears that this discerning
the Apostle 307. Augustin's Testimony in the Case of Circumcision observing of Meats Drinks Washings and Sacrifices 586. his Zeal against Pelagius 311. Aurelia there ten Canonicks were burnt and why 593. Authority of Princes justly owned 710. B. Backsliders like Salt that hath lost its Savour 192. Baptism is one its Definition 474 476 to 483. 854 860. It is the Baptism of Christ and of the Spirit not of Water 475 to 484. The Baptism of Water which was John's Baptism was a Figure of this Baptism and is not to be continued 85 86 88 475 478 481 482 to 493 653. Baptism with Water doth not cleanse the Heart 476 479. nor is it a Badge of Christianity as was Circumcision to the Jews 484 492. That Paul was not sent to Baptize is explained 484 485 486. Concerning Water Baptism Christ speaks of Matth. 28.20 it is explained 486 487. How the Apostles Baptized with Water is explained 484 485 486 649 650. To Baptize signifies to plunge and how Sprinkling was brought in 490 491. Those of old that used Water-Baptism were plunged and they that were only Sprinkled were not admitted to an Ecclesiastick Function and why 491. Against the use of Water-Baptism many heretofore have Testified 493. Infant-Baptism is a meer humane Tradition 475 647. The Corrupt Acceptation of the Word Baptism denied 84. John's Baptism no part of the Gospel-dispensation but served only to prepare the way to Christ 651. it differs from that of the Spirit as the Shadow from the Substance 29 30. Augustin â—s Testimony of its being Ceased 586. Cyprian's Testimony of its being void 648. None are to be found that have the Power of Administring it 647. it being but a Carnal Ordinance 649. and no part of the Gospel-Dispensation 651. carrying a Repeal in its bosom 652. The Apostles had no Commission for it but was used in Condescension to the weak 31. it being a Command only to particulars 32. For sprinkling or Water-Baptism is not the Baptism of Christ 87. it being discontinued as the Offerings of old 89 147. there remains the one Baptism ibid. 169. viz. that with the Spirit which is sometimes ascribed to Godly Men as the Instruments 488. Matth. 28.19 explained 651. John 3.30 explained 653. of Baptism 856 859 830. Believers ought not to go to Law before the Unjust 208. such practice brings dishonour to the Truth 209 240. Beroeans searching Scriptures 307 757. Bible The last Translations always find fault with the first 302 303. That one Man should take the Bible and speak upon it the rest of the Congregation being denyed that priviledge is an Invention brought up in the Apostacy 12 13. Birth The spiritual birth 195. holy Birth 452. new Birth 122 163 353. see Justification The New Birth the inward Appearance of Christ and the Unity of the Saints with him 163 164. Bishop of Rome concerning his Primacy 286. how he abuseth his Authority and by what he deposeth Princes and absolveth people from the Oath of Fidelity 523. Blood To abstain from Blood and things strangled 169 193 511 513 653. Blood of Christ see Communion The Blood of Christ is felt within to wash the Conscience 10. Bloodshed and Contention about Forms of Worship 489. Body to bow the Body see Head Bonaveentur 444. Books Canonical and Apocryphal see Canon Scripture Bow to bow the Knee see Uncover the Head Bread The breaking of Bread among the Jews was no singular thing 504 507. It is now otherways performed than it was by Christ 506. whether Leavened or Vnleavened Bread is to be used Also it is hotly disputed about the manner of taking it and to whom it is to be given 506 507 169. see Communion Daily Bread in the Lord's Prayer may be Translated Supersubstantial Bread C. Calvinists see Protestants they deny Consubstantiatian 289. They maintain Absolute Reprobation 286. they think Grace is a Certain Irresistible Power and what sort of a Saviour they would have 354 355. their Faith of the Flesh and Blood of Christ 496 497 498 499. They use Leavened Bread in the Supper 507. they feign a Revealed and Secret Will in God which are Contradictory 694 695. Calvin 514. Canon Whether the Scripture be a filled up Canon 308 309 Whether it can be proved by Scripture that any Book is Canonical ibid. see Scriptures Castellio banished 527. Ceremonies see Superstition CHRIST see Communion Justification Redemption Word he sheweth himself daily revealing the Knowledge of the Father 271. without his School there is nothing learned but busie talking 271. he is the Eternal Word 274. no Creature hath Access unto God but by him 274 275. he is the Way the Truth and the Life 275. he is the Mediator between God and Man 275 368. he is God and in time he was made partaker of Man's Nature 275. yesterday to day the same and for ever 280. the Fathers believed in him and how 279 280. His Sheep hear his Voice and contemn the Voice of a Stranger 297 418 420. It is the Fruit of his Ascension to send Pastors 304 see Gifts he dwelleth in the Saints and how 334. see Birth His Coming was necessary 335. by his sacrifice we have Remission of Sins 335 358 368. whether he be and how he is in all is explained 6 63 336. being formed within he is the formal Cause of Justification 364 379. by his Life Death c. he hath opened a way for Reconciliation 379 380. his Obedience Righteousness Death and Sufferings are ours and it is explained that Paul said He filled up that which was behind of the Afflictions of Christ in his Flesh 369. how we are partakers of his Sufferings 393 394. for what end he was manifested 390 391. he delivers his own by Suffering 520. Concerning his outward and Spiritual Body 466 497. Concerning his outward and Inward Coming 510. Christ is compared to a grain of Mustard-Seed Clem. Alex 579. his Divinity and being from the beginning 162. his Appearance in the Flesh ibid. the end and use of that Appearance 163 117. his Inward Manifestation ibid. he having fulfilled the Law and the righteousness thereof gave witness to the Dispensation of the Gospel 187. Christ at this Day speaketh in his Servants and will to the end of the World 644. the Seed and Spiritual Body of Christ both in him and us belonging to Christ is as really united unto the Word as his outward Body was 628. the Seed is not our Souls The Seed and Spiritual Nature of Christ is one and the same both in him and in us ibid. Christ's outward Satisfaction is owned against the Socinians The Sufferings of Christ in Men are voluntary and yet without sin Christ's outward Sufferings at Jerusalem were necessary unto Mens Salvation ibid. the Doctrine of the Incarnation Sufferings Death Resurrection c. are necessary every where to be preached 629. Christ Crucified within 9. his Indwelling and In being differ 6 796. without Inward Holiness and Righteousness none can lay Claim to Christ
the Testimony of the First Protestants 91 92. the Lord's day is not the First Day of the Week 39. nor is it limited to a particular Day 92. the First Day is not come instead of the Sabbath 93. superstitious observing of Days is the Inventions of Men 92 146. and an Inlet to all the Popish Holidays 39 92. the Priests make the First Day of the Week their Market-day to sell and vend their Babylonish Commodities in 40. It is convenient and necessary that a Day be set apart to meet and Worship God in 146 the Divines Nonsensical Proofs that the First Day of the Week is instead of the Sabbath 177 178. no Man is to be judged in respect of an Holy Day or the Sabbath-days c. 170. the observing of Days being a returning to the beggerly Elements 224. the first Dawning and breaking forth of the heavenly Day of the Lord in this our Age described 689-691 Deacons 508. ‖ Deaf Persons see Light Death see Adam Redemption it entred into the World by Sin 316 317 In the Saints it is rather a passing from Death to Life 316. a Sleep 41. and their Natural Death is not the Wages of Sin 94. Devil he eares not at all how much God be Acknowledged with the Mouth provided he be Worshipped in the Heart 272 355 356. he can form an outward Sound of Words 278. he haunts among the Wicked 391. How he can be a Minister of the Gospel 425 427. when he can work nothing 453 454. he keeps Men in outward Signs Shadows and Forms while they neglect the Substance 489 491 507. The Rage of the Devil against the Lord's Chosen 713. Differences in the Church in outward Matters to be Composed 207. as coming from the besetments of the Enemy 228. the Spirit of God giving Judgment in the Church of Christ 240. Dispute The Dispute of a Shoo-maker with a certain Professor 422 423. of an Heathen-Philosopher with a Bishop in the Council of Nice and of the Vnletter'd Clown 423 424. Divinity School-Divinity 417. how pernicious it is 423 to 427. Divisions see Schism Dreams see Faith Miracles Doctrine That Doctrine which is both contrary to Scripture and Experience is not for the Spirit but against it 601. the Fruits prove the Doctrine 624. J. B. brings his own Author in for Devilish Doctrines 749. Duty The hardned and blinded see not their Duty 242. Duties natural and spiritual differ 636. E. Ear There is a Spiritual and bodily Ear 271 278. whether the outward Hearing is necessary to make a Man a Member of the Visible Church 806. Easter is Celebrated other ways in the Latine Church than in the Eastern 289. the Celebration of it is grounded upon Tradition 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name J. B's false Gloss upon it 859 487. see Baptism Ejaculations proved from Scripture 852. Elders 277 430. How Christ in Revealing his Will ordinarily makes use of the Elders and Officers in his Church 229. in Cases of Differences and Controversies 236. Election and Reprobation of Infants 766 767. J.B. makes the Word All express of two Numbers the least to be Elected 784 804. by the whole World he falsly understands the Elect only ibid. Elector of Saxony the Scandal given by him 471. Eminency Your Eminency see Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftner translated in than among as in 1 Cor 2.2 p. 66. Endowments the Author glories not in natural Endowments Enjoyments inward former Feelings and Enjoyment are far exceeded by the Feelings and Enjoyments of this day 28 29. Enoch walked with God 394. Enthusiasm its proper signification 658. Epistle see James John Peter Esau and Jacob did strive in the Womb 447. Ethicks or Books of Moral Philosophy are not needful to Christians 424. Evangelist who he is and whether any now a days may be so called 429 430. Evidence the best and most principal is the Immediate Evidence of the Spirit and the greatest outward Evidence that can be given is the Scripture 593 594. the Spirit 's Evidence is that it teacheth to deny Ungodliness and Worldly Lusts c. 575 576. an Evidence that no Hypocrite can have 657. See Ministry Spirit Revelation Exaltation self-Exaltation leads to Separation and Division 192 193. Excellency Tour Excellency see Titles Excommunication the evil thereof 690 691 Exorcism or Adjuration in the use of Water-baptism denied 492 Eye The Spiritual Eye sees and discerns the true Confessor from the false 657 837. F. Faith its Definition and what its Object is 277 278. how far and how Appearances outward Voices and Dreams were the Object of the Saints Faith 278. that Faith is one and that the Object of Faith is one 279. It s foundation 293 294. see Revelation Scripture Little Faith is perfect in the measure of it 23 80. what it is its absolute necessity 129. Accidental Objects of Faith 602. wherein the nature and Essence of Faith consists 603. J. B's halting Examples to prove true Faith 759. Sadeel's Testimony concerning Succession of Faith 648. the material and formal Object of Faith distinguished 742 744. whether Faith comes by the outward Hearing 904. falling away and departing from Faith 42 43. who they were that fell from Faith 96. not holding it in a good Conscience 137. thou that standest by Faith c. ibid. see Grace Fall of Man see Man Farellus 506 Father see Knowledge Revelation Fathers so called they did not Agree about some Books of the Scripture 296 303. they affirm that there are whole Verses taken out of Mark and Luke 288. concerning the Septuagint-Interpretation and the Hebrew Copy 303. they preached Universal Redemption for the first four Centuries 326. they frequently used the Word Merit in their Doctrine 387. concerning the possibility of not Sinning 397 398. the possibility of falling from Grace 400. many of them did not only contradict one another but themselves also 423 424. concerning Baptism and the Sign of the Cross 492. concerning an Oath 550. Feet Concerning the Washing of one anothers Feet 447 498 499. Christ washed the Disciples Feet 169 170. the Washing of Feet c. 651. a spiritual Washing of Feet pointed at by Christ 652. Washing of Feet observed by Christians in the Primitive Times ibid. which though Commanded with so great solemnity yet Ceased 863. Forbearance of God see God Franequer all things are set to sale at Rome to Franequer apply'd 433. Freedom from sin see Perfection Freely the Gospel ought to be preached freely 403 432 434. Nic. Arnoldus his Answer to Freely ye have received c. 433. G Games see Plays Gentiles by what Nature the Gentiles did the things contained in the Law 313 763. The Gentiles justified in doing the Law 360 362. Jew and Gentile Scythian and Barbarian partakers of the Salvation of Christ 363. see Heathens Gifted Brethren 416. Gifts 204. diversities of Gifts Administrations and Operations from the same Spirit makes no division 220. Gifts differing according
Profitableness of our Publick Meetings 460. not to be neglected 461. silent waiting in Meetings proved from Scripture and Reason ibid. private Meetings in Time of Persecution not Justifiable 530 J. M. his Answer to a Jesuite 611 Merit see Justification ‑ the Merit and Reward of Works 386 387 Metaphysicks 424 Meum Tuum the Case of Meum and Tuum 2â—8 Minister of the Gospel It is not found in Scripture if any be called 299 416 417. Teachers are not to go before the Teaching of the Spirit 304. the Popish and Protestant Errors concerning the Grace of a Minister are rejected 310 315. they are given for the Perfection of the Saints c. 391. concerning their Call and wherein it is placed 403 407 416. Qualities 403 416 424. Orders and Distinction of Laity and Clergy 428 430 433. of separating Men for their Ministry 425 426. Concerning the Sustentation and Maintenance of Ministers and their Abuse of the Idleness Riot and Cruelty of Ministers 431 437. what kind of Ministry and Ministers the Quakers are for and what sort their Adversaries are for 438 439 442 443 ‑ the Properties of a true Call 831 832. what Evidence the first Publishers of Truth 's Testimony in this Age gave in their Ministry 190. and with what Courage they preached ibid. what Opposition they met withal 191. nothing now in this kind but what hath been the Lot of God's Witnesses in Ancient Times ibid. the Ministration of the Gospel is a Ministration of Life and Grace 656. False Ministers preach from their Study and Books 28. true Ministers Call is not of Man 36 90 91 658. their Ministry its Tendency 37 91. Christ gave some Apostles some Prophets c. 89. what kind of Men the Ministers ought to be and their Duty c. 139 144 167 168. the End of the Ministry the Saints mutual Comfort 304. what renders the Work of the Ministry useless 391 392. the powerful Ministry of Illiterate Men 426. Ministers of the Gospel and of the Law and Shadows differ 654. the Lame and Blind no legal Ministers 655. the Students Graceless Ministry Judas its Patron ibid. Holiness required in a Preacher ibid. the Work of the Ministry is not limited to outward Ordination and Literature 703. see Priests whether Natural Sciences are necessary to the Ministry 834. the fore-runner of the Downfal of a Man-made Ministry 885. Minister of the Law there was no doubtfulness concerning them under the Law 409 420 421. their Ministry was not purely Spiritual and while they performed it they behoved to be purified from their outward Pollutions as now those under the Gospel from their Inward 408 409 420 421. see Maintenance Preaching Miracles whether they be needful to those who place their Faith in Objective Revelation 278 279 416. ‑ J. Calvin asserts there is no need of them 37. or to prove a True Call 90. those of the Apostles were wrought by the Power of Christ in them 385. the Unbelieving Jews believed them not â—24 the preaching of sound Doctrine with an Holy Life is a better Evidence of a true Prophet than all outward Miracles ibid. we need no outward Miracles to believe the Scriptures 903. Monasteries to be shut up in Cloisters and Monasteries is not the true Mortification and Abstraction from the Love and Cares of the World 535. Monks and Fryars demure Deportment Hair-cloth and Vows c. 27. Moses 361 456 458 475 494. ‑ Moses's and Christ's Deliverance compared 52. Motions wicked Men neglect the Motions of the Spirit to â—rayer 472. Motions to Worship are previous in order of Nature 635. false Motions denied 836. J. B. is for praying without the Spirit 's Motion 843. he calls the Movings of the Power of God upon the Quakers Devilry 844. J. B Instanceth unusual Motions of his own party 844 845 Munster see Anabaptists their mischievous actings 288 Murmurer the Truth shuts him out 198 Musick 473 Mystery of Iniquity 428 492 Mysticks a certain sort of Mysticks among the Papists 458 459. N Name of the Lord 486.488 To anoint in the Name of the Lord 512. Nature The Book of Nature cannot discover all things neccessary to Salvation 631. see Socinians The Lamb's Nature not to be found in most Christians but the Doggish and Wolfish Nature doth prevail 709. The Corrupt Nature in the fall distinguisht from the Divine Nature by which the Gentiles did the things contained in the Law 12. Naylor James 876. his Repentance 84 630. Nero 521 665. Noahs faith had neither the Scripture nor the Prophecy of those going before him 358. It is said of him that he was a perfect Man 394. Number of using the singular Number to one Person 539.540 To Thee and Thou a single Person says I. B. is blunt and rude 874.875 O. Oath That it is not lawful to swear 533.551 to 556.565 concerning Oaths 870 873. Obedience No Man's Obedience to any Command will avail him any thing unless upon inward belief and conviction that the thing Commanded is of God 738. is better than Sacrifice 300. Object of Faith see Faith Office What is meant by an Office in the Church 837. Officers 836. see Elders Ordinances sealing Ordinances 476. Ordination The best primitive Protestants had no lawful Ordination at all and therefore could not convey any to others after them whether Protestants or others 648.660 Original sin a term not found in Scripture 40. Original sin a Popish Tradition 93. Zwinglius condemned in the Council of Trent for his notion of Original Sin 93. Oyl To annoint with Oyl 493 511 513. P Pagans 64 Papists the Rule of their Faith 289. they are forced ultimately to recur unto the immediate and inward Revelations of the Holy Spirit 293. What difference there is betwixt the cursed deeds of those at Munster and theirs 288 290. They have taken away the second Commandment in their Catechism 3O2 they make Philosophy the Hand-Maid of Divinity 305. They exalt too much the natural Power and what they think of the saving Light 354. Their Doctrine concerning Justification is greatly vitiate 366. Concerning their manners and ceremonies 405.406 Their literature and studies 422. Of the modern Apostles and Evangelists 430. Whom they exclude from the Ministry 431.432 They must be sure of so much a year before they preach 433. They do not labour 437. The more moderate and sober of them exclaim against the excessive Revenues of the Clergy 435. Their worship can easily be stopped 454.455 Albeit they say None are saved without Water-Baptism yet they allow an Exception 289. Of Baptism 492. Of the Flesh and Blood of Christ 497 498. Of an Oath 550. The Maxim among the Papists Extra Ecclesiam nulla Salus in some sense true but as it is understood by them generally it destroys Love and Charity 688. Papists pretended charity see Armenian Parable of the Talents 344.349 Of the Vineyard entrusted 335. of the Sower 348 349 of the Tares 519 Paschal Lamb the end thereof 500. Patriarchs 496 501. Peace
297 304. there is no necessity of Believing the Scripture to be a filled up Canon 308. many Canonick Books through the Injury of Time lost ibid. whether it can be proved by Scripture that any Book is Canonical 208 209. they were sometimes as a Sealed Book 422. to understand them there is need of the Help and Revelation of the Holy Spirit 271 272. no Man can make himself a Doctor of them but the Holy Spirit 271. Noah and Job were Preachers of Righteousness before the Scriptures were written 703. the Knowledge of the Scriptures to be of great Advantage is owned 7 117 162 700. the Synod of Paris their Opinion concerning the Scripture's certainty viz. to be by the Inward Testimony and Perswasion of the Holy Spirit 72 see 116 162. the Scriptures cannot beguile Men but Men may beguile themselves by a wrong use of them 577. the Scriptures the best Outward Rule in the World ibid. Scriptures are a Clear and Perfect Copy as to all Essentials of Christian Religion 603. that the Scriptures are a sufficient objective Revelation of all things necessary to Salvation is denied 631. the Scriptures are the Words of God 747. a Secondary Rule 754. that Supposition is false which supposes the Will of God can be only known by the Scriptures 759. John Calvin's Testimony concerning the Scriptures and the Spirit 72. to understand the Scriptures we need the Help and Revelation of the Holy Spirit Hierom 271. the Scriptures though they do declare the Mind of God are therefore not his Word which came from God immediately to the Prophets by which the Scriptures came which Word is ceased Professors say 14. the Canon of the Scripture not compleated 735 750. they are not the means of knowing God in Spirit 887 889 903. see Gifts Scriptures explained Gen. 2.17 p. 762. Isai. 8.20 p. 755 756 Prov. 10.11 p. 644. John 1.9 p. 797. 1 Cor. 11.5 p. 839. 2 Tim. 3.16 p. 755. 2 Pet. 1.19 20. p. 743. Jam. 1.25 p. 757. 1 John 4.1 p. 658. Sect The Ignatian Sect loveth Literature 423. they call those that are sent unto India Apostles 430. the Definition of a Sect 696 698. those cannot pretend to Universal Love who confine all Spiritual and Temporal Blessings to their Sect 691. one Mark of a Sect is when People seek to Advance and Propagate their Way in the Strength of their own Spirits c. 698. those whose Unity arises from Notions and Opinions do derive their Names and Designations from the first Authors Inventors and Fomenters of those Opinions 698 699. Security among hypocritical Professors 47. Seed of Righteousness 452. the Seed of Sin see Sin Redemption The Seed a distinct Principle from the Soul 795 579 580. Self-denial 451 Semi-pelagians their Axiom Facienti quod in se est Deus non 〈◊〉 gratiam 328. Sense supernatural 657 897 〈…〉 904 905. Servant Whether it be lawfu◠〈◊〉 I am your humble Servant 538. Servetus 527. Shoemaker he disputes with the Professor 423 424. Silence see Worship Silence and an inward turning of the Mind necessary to the entring upon Worship 845. Simon Magus 431. Sin see Adam Justification It shall not have Dominion over the Saints 298. the Seed of Sin is transmitted from Adam unto all Men but it is Imputed to none no not to Infants except they actually join with it by Sinning 310 311 315 318. Augustin's Testimony concerning Infants 768. and this Seed is often called Death 318. Original Sin of this Phrase the Scripture makes no mention 318. by virtue of the Sacrifice of Christ we have Remission of Sins 335 367. forgiveness of Sin among the Papists 365. a Freedom from actual Sin is obtained both when and how and that many have attained unto it 388 398. every Sin weakens a Man in his Spiritual Condition but doth not destroy him altogether 389. it is one thing not to sin another thing not to have Sin 395. whatsoever is not done through the Power of God is Sin 445. the fear of God remaining upon the Heart Sin is shut out 28. continuance in Sin ecclipses and takes away the Sense of God's Favour ibid. 884. Singing of Psalms and Musick 473. Society see Religion Principles Socinians see Natural Light their rashness is reproved 281. they think Reason is the chief Rule and Guide of their Faith ibid. 289. albeit many have abused Reason yet they do not say that any ought not to use it and how ill they argue against the Inward and Immediate Revelations of the Holy Spirit 288 290. yet they are forced ultimately to recur unto them 394. they exalt too much their Natural Power and what they think of the saving Light 354. their Worship can easily be stopped 337. they exalt Self or Nature 699. their scanty Confession does not reach to Universal Love 693. Son of God see Christ Knowledge Revelation Soul The Soul hath its Senses as well as the Body 272. by what it is strengthened and fed 453 499. Spirit The Holy Spirit see Knowledge Communion Revelation Scriptures Unless the Spirit sit upon the Heart of the Hearer in vain is the Discourse of the Doctor 271 279. the Spirit of God knoweth the things of God 275. without the Spirit none can say that Jesus is the Lord 272 275. he rested upon the seventy Elders and others 277. he abideth with us for ever 280. he teacheth and bringeth all things to remembrance and leads into all Truth 280 281 284 286 296. he differs from the Scriptures 280. He is God 281. he dwelleth in the Saints 281 284. without the Spiâ—â—â—â—â—ristianity is no Christianity 282 297. whatsoever is to be desired in the Christian Faith is ascribed to him 28â— 281. by this Spirit we are turned unto God and we Triumph in the midst of persecutions 282. he quickens c. 282.283 an observable Testimony of Calvin concerning the Spirit 282 284 296 297. it is the Fountain and Origin of all Truth and right Reason 292 293. it gives the Belief of the Scriptures which may satisfy our Consciences 296. his Testimony is more excellent than all Reason ibid. he is the chief and principal Guide 301. he reasoneth with and striveth in Men 342. those that are led by the Spirit love the Scriptures 304 405. he is as it were the Soul of the Church and what is done without him is vain and impious 423. he is the Spirit of Order and not of Disorder 427. such as the Spirit sets a part to the Ministry are heard of their Brethren 428. it is the Earnest of our Inheritance 444. to be led by the Spirit of God is a Priviledge common to all Christians and members of the Church if Obedience thereunto be yielded 703. all have the Spirit in a certain Day some to reprove some bringing forth of Fruits 8. the Spirâ—t calls invites and draws but men resist his Drawings 8. J. Calvin preferreth the Testimony of the Spirit before all other Evidences 15 16. what proceeds not from the Spirit of God
in Doctrine or Practice to be refused and disowned 218. its Operations c. 601 607. Spiritual Iniquities 428 429. Spiritual Discerning 519 Stephen spake by the Spirit 282 Study the Priests Study and Premeditation to Preach by the hourglass 431 454 848 850. Suffering how Paul filled up that which was behind of the Afflictions of Christ how any is made partaker of the Sufferings of Christ and conformeth to his Death 394 Superstition 440 441. whence Superstition sprung 450 475 492 Supper see Communion Bread it was of old administred even to little Children and Infants 512. Arguments concerning the Supper answered c. 615 618 160 865 T. Tables 508. Talent One Talent is not at all insufficient of it self the Parable of the Talents 344 345 349. those that improved their Talents well are called Good and Faithful Servants 382. he that improved well his two Talents was nothing less accepted than he that improved his five 388. Talk see Plays Taulerus was instructed by the poor Laick 417 he tasted of the Love of God 444. Testimony see Spirit The Four Students Testimonies against their Fellow Students 674. Thee and Thou see Number Theseus his Boat 431. Thomas a Kempis 444. Tithes were assigned to the Levites but not to the Ministers of this Day 432 433 Titles It is not at all lawful for the Christians to use those Titles of Honour Majesty c. 533 535 540 564 565. Tongue The knowledge of Tongues is laudable 421 422. Tradition how unsufficient it is to decide 277. it is not a sufficient ground for Faith 513 Transâ—ations see Bible Interpreters Truth There is a Difference what one saith of the Truth and that which the Truth it self interpreting it self saith 271. Truth is not hard to be arrived at but is most nigh ibid. Turks among them there may be Members of the Church 404 405. V. Vespers 443 Vnderstanding None understandeth why they turn not to the Light that gives an Vnderstanding 8. see Intellect Voices Outward Voices see Faith Miracles W. Waiting in Silence 13 War That it is not lawful for Christians to Resist Evil nor wage War 533. the National Preachers and Professors the chief Promoters of War 709 who account it lawful to Revenge every Injury are no favourers of Vniversal Love nor true Followers of Patient Jesus 704 705. the Devil the primary Cause of all the Confusion and Wars in Christendom so called 707. unless this be foreseen and this evil Guest turned out no effectual Remedy can be applied ibid. Worldly and Carnal Wisdom the Cause of Wars 711. Washing of Feet 426 427. Water some Water so clean and pure that passing through an Unclean Pipe cannot be defiled by it 25. Westminster Confession of Faith saith expresly ch 3. that God ordained such as are not Elected for Dishonour and Wrath to the Praise of his Glorious Justice 775. the same Confession saith That nothing future or what was to come even as foreseen by God was the Cause of God's Decree ibid. the Westminster Confession of Faith hath long lain under the Censure of an Examen not yet Answered 726. the Confession weakly confirmed and the Scriptures perverted to make them serve for a Proof 726 727. the Scriptures are made to serve this Confession of Faith and not it to Answer the Scriptures 727 William Barclay 524. Woman a Woman can preach 427 432. Luther affirmed that a Woman might be a Preacher 410. Arguments against Womens Preaching answered 621 622 Word The Eternal Word is the Son it was in the beginning with God and was God It is Jesus Christ by whom God created all things 274 334 747. what Augustin read in the Writings of the Platonists concerning this Word 377. that more sure Word of Prophecy is not the Scriptures 17. the Life and virtue of Words is a distinct thing from the Words 644. The Word of God is ascribed to Christ 747. Works are either of the Law or of the Gospel 382. see Justification Good Works the Instrumental Cause of Justification 817. the Merit and Worth of good Works is from Christ 20. in what sense Good Works are reckoned meritorious 79. Worship What the true and acceptable Worship of God is and how it is offered and what the Superstitious and Abominable is 440. the true Worship was soon corrupted and lost 440 441. concerning the Worship done in the time of the Apostasy 443 467. Of what Worship is here handled and of the difference of the Woship of the Old and new Covenant 441 242 455 457. the true Worship is neither limited to Times Places or Persons and it is Explained how this is to be understood 440 442 450 451 466 467 483 484. Concerning the Lord's Day and the Days upon which Worship is performed 442 443. of the Publick and Silent Worship and its Excellency 444 452. of Preaching 452 465. of Prayer 465 472. what sort of Worship the Quakers are for and what sort their Adversaries 474. the Definition of Civil and Religious Worship defended by a wrong Translation 59 60. concerning Worship 745 746 169 634 603. X. Xaverius his Testimony concerning the Inward Innate Light in the Soul 701 702. Z. Zeal having a right Bottom and Foundation proceeding purely from the Love of God is a great virtue and greatly to be commended and pressed after 680. false Zeal and the several kinds thereof 681 682. ERRATA pag. li. Errors Corrected 3 45 say to say so 38 21 we keep ye keep 89 34 gave gave some Apostles 92 15 and 42 dele 92 33 and 65 dele 150 5 unto unto me 347 21 else dele 508 28 Act. 6.26 Act. 6.2 6. 6â—8 44 Arminian Armenian 704 49 such dele 766 37 should I I should 833 47 Af After In the Margent pag. li. Errors Corrected 122 2 Gal. 41.9 Gal. 4.19 137 36 2 Tim. 17 2 Tim. 2. 367 16 English dele In the Table at the end of the Letter B. after the Words Super-substantial Bread put 499. FINIS
Formalities attending them all which Man has invented in his degenerate State to feed his Pride in the vain Pomp and Glory of this World As also the unprofitable Plays frivolous Recreations Sportings and Gaming 's which are invented to pass away the pretious time and divert the mind from the Witness of God in the Heart and from the living Sense of his Fear and from that Evangelical Spirit wherewith Christians ought to be leavened and which leads into Sobriety Gravity and Godly Fear in which as we abide the Blessing of the Lord is felt to attend us in these Actions which we are necessarily engaged in order to the taking care for the Sustenance of the Outward Man AN APOLOGY FOR THE True Christian Divinity Prop. 1 PROPOSITION I. Seeing the Heighth of all Happiness is placed in the true Knowledge of G0D This is Life Eternal John 17.3 to know the true God and Jesus Christ whom thou hast sent the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place HE that desireth to acquire any Art or Science seeketh first those Means by which that Art or Science is obtained If we ought to do so in things Natural and Earthly how much more then in Spiritual In this Affair then should our Inquiry be the more diligent because he that Errs in the Entrance is not so easily reduced again into the right Way he that misseth his Road from the beginning of his Journey and is deceived in his first Marks at his first setting forth the greater his Mistake is the more difficult will be his Entrance into the right Way Thus when a Man first proposeth to himself the Knowledge of God from a sense of his own Vnworthiness The Way to the true Knowledge of God and from the great Weariness of his Mind occasioned by the secret Checks of his Conscience and the tender yet real Glances of God's Light upon his heart the Earnest Desires he has to be Redeemed from his present trouble and the fervent Breathings he has to be eased of his disordered Passions and Lusts and to find quietness and peace in the certain Knowledge of God and in the assurance of his Love and Good-will towards him makes his heart Tender and ready to receive any Impression and so not having then a distinct Discerning through Forwardness embraceth any thing that brings present Ease If either through the Reverence he bears to certain Persons or from the secret Inclination to what doth comply with his natural Disposition he fall upon any Principles or Means by which he apprehends he may come to know God and so doth Center himself it will be hard to remove him thence again how wrong soever they may be For the first Anguish being over he becomes more hardy and the Enemy being near creates a false Peace and a certain Confidence which is strengthened by the mind's Vnwillingness to enter again into new Doubtfulness or the former Anxiety of a Search Jewish Doctors and Pharisees Resist Christ. This is sufficiently verified in the Example of the Pharisees and Jewish Doctors who most of all Resisted Christ disdaining to be esteemed Ignorant for this Vain Opinion they had of their Knowledge hindered them from the true Knowledge and the mean People who were not so much pre-occupied with former Principles nor Conceited of their own Knowledge did easily believe Wherefore the Pharisees upbraid them saying Joh. 7.48 49. Have any of the Rulers or Pharisees believed in him But this People which know not the Law are accursed This is also abundantly proved by the Experience of all such as being secretly touched with the Call of God's Grace unto them do apply themselves unto false Teachers where the Remedy proves worse than the Disease because instead of knowing God or the things relating to their Salvation aright they drink-in wrong Opinions of him from which it 's harder to be disentangled than while the Soul remains a Blank or Tabula Rasa For they that conceit themselves Wise are worse to deal with than they that are Sensible of their Ignorance Nor hath it been less the Device of the Devil the great Enemy of Mankind to perswade men into wrong Notions of God than to keep them altogether from Acknowledging him the latter taking with few because odious but the other having been the constant Ruine of the World For there hath scarce been a Nation found but hath had some Notions or other of Religion so that not from their denying any Deity but from their Mistakes and Misapprehensions of it hath proceeded all the Idolatry and Superstition of the World Yea hence even Atheism it self hath proceeded for these many and various Opinions of God and Religion being so much mixed with the Guessings and uncertain Judgments of Men have begotten in many the Opinion that there is no God at all This and much more that might be said may shew how dangerous it is to miss in this first Step All that come not in by the door are accounted as Thieves and Robbers Again How needful and desirable that Knowledge is which brings Life Eternal Epictetus Epictetus sheweth saying Excellently well Cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know that the main Foundation of Piety is this to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Opinions and Apprehensions of God This therefore I judged necessary as a First Principle in the first place to Affirm and I suppose will not need much further Explanation nor Defence as being generally acknowledged by all and in these things that are without Controversy I love to be brief as that which will easily Commend it self to every Man's Reason and Conscience And therefore I shall proceed to the Next Proposition which though it be nothing less certain yet by the Malice of Satan and Ignorance of many comes far more under Debate PROPOSITION II. Of Immediate Revelation Prop. 2 Seeing no man knoweth the Father but the Son and he to whom the Son Revealeth him Matth. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the True Knowledge of God hath been is and can be onely Revealed Who as by the Moving of his own Spirit he disposed the Chaos of this World into that Wonderful Order wherein it was in the beginning and Created Man a living Soul to Rule and Govern it so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of men both Patriarchs Prophets and Apostles which Revelation of God by the Spirit whether by outward Voices and Appearances dreams or inward objective Manifestations in the heart were of old the formal Object of their Faith and remain yet so to be since the Object of the Saints Faith is the same in all Ages though held forth under divers Administrations Moreover these divine inward Revelations which
he concludes J. B.'s false Accusation why we come to their places of Worship It is to do open Contempt This is but his malitious Conjecture We come not there but in Obedience to the Lord when moved by his Spirit so to do to bear a faithful Testimony against all Superstition and Will-worship For it is not pleasant to us to come there where for the most part we are saluted with knocks and stones and other such brutish and Paganish dealings by their Church-Members which is the fruit of their holy things and whereunto the People are often encouraged by their Preachers who sometimes shew an Example of this themselves and of whose barbarous Actions even by the Presbyterian-Preachers there is a Book Extant entituled Fighting Priests falling upon the Innocent with their own hands Of Fighting Priests giving account how many of them fell upon these Innocent Servants of the Lord with their own hands and I my self have seen of the present Preachers of Scotland do it As for his flouting at the Quakers for laying claim to a Spirit of discerning so as to distinguish who pray from the Spirit and who not he doth but therein declare himself to be none of Christ's Sheep who are said to know his Voice from that of a Stranger And as for his saying That the Quakers judge of this by the Mimical posture of the Body it is false and would agree far rather to his Brethren whose affected Postures of Body as well as their Nonsensical and Absurd Expressions in Prayer have disgusted many of their Way of which I could give some eminent Instances but that I spare them at present The Example I gave of their Excluding some from their Sacrament of the Supper so called doth not halt as he affirmeth pag. 462. as to the main for if the Command to take it is with presupposition of Examination so the Command of praying is with the presupposition of its being in the Spirit in which all Worship is now to be Praying always in the Spirit Eph. 6.18 To my shewing in answer to their Objection of Peter his Commanding Simon Magus to pray that he says Repent and Pray after a meer Assertion without proof he says He sees that with our Quaker a graceless Person can Repent but not Pray To which I answer If he speak of possibility I believe a graceless Person may both Repent and Pray but as he cannot Repent without Grace so not Pray without the Spirit but Grace worketh in all if not Resisted as the Spirit doth in all to Prayer when they have received the Grace in measure but that some Measure of Repentance must go before Prayer A measure of Repentance goes before Prayer in a sense of Iniquity and desire of Deliverance himself I judge will hardly deny since the very offering to Pray importeth in the Person applying himself thereunto a sense of his Iniquity and a desire to be delivered from it for which end he approacheth to God to demand Pardon and help to Amend ¶ 6. Now I come to his 25 th Chapter of Singing Psalms where I shall not need to be large J. B. endeavours to Justify their Custom of Singing Davids Conditions and their speaking Lies I deny not as he observes Singing But to Justify their Custom of singing David 's Conditions by which many are made as I observed in my Apology to speak Lies in the presence of God he objecteth the practice of the Jews but their practice in matters of Worship without a Gospel-precept is not a Rule to us Neither doth the Instance given by him of Psal. 66.6 answer the matter for the Jews might very well praise the Lord for the deliverance of their Fore-Fathers out of Egypt but that will not allow Drunkards and Impenitent Persons to fay They water their Couch with Tears as by singing Psalms many do which is false As for his saying They do but praise God for what he hath done for others why do they not express it so then And whereas he asketh Whether the Spirit inspireth the Meeter in the Song and the Tone of the singing he sheweth his Folly and Lightness while he ridiculously supposeth that Meeter is necessary or any other Tone than Nature hath given to every one of which God by his Spirit maketh use as an Instrument as he doth of other parts and faculties of the Body to the performing of Spiritual duties And the like Folly he sheweth when he tells What they do not in Scotland since he knows it was not particularly or only against the things practised in Scotland that I write in that Apology SECT XIII Wherein his Twenty Sixth Chapter Of Baptism is Considered ¶ 1. OUR Author to shew how angry and froward he resolves to be in this Chapter J. B. a Compleat Railer makes his first Paragraph a Compleat stick of Railing He begins with telling That the Paganish Antichristian Spirit which reigneth and rageth in the Quakers manifesteth a perfect and compleat hatred at all the Institutions of our Lord Jesus Christ and he endeth with this Exclamation O! what desperate Renegado's must these Men be More of this kind may be seen pag. 472 473 474.480 481. As for what he adds from several Scriptures of Baptism pag. 466 467. what of it relates to the weight of the Question will be Examined afterwards He gives us here a Citation out of their larger Catechism and then comes at last pag. 468. n. 4. to Examin what I say in the matter where upon my urging the many Contests among Christians concerning these things called Sacraments as one Reason against them he concludes Contests about their Sacraments among Christians so called I might as well plead against all Christianity because of the many Debates about it and with this Conceit he pleaseth himself a little which only evidenceth his malitious Genius for I should never have used that as an only Argument and did not use it at all but as having many other Considerable ones against their Vse of these things and therefore I add That these things contended for are meer Shadows and outward things Then to cover their making use of the word Sacrament which is not to be found in Scripture he objecteth my making use of the word Fermentation and of the Vehicle of God but I use not to make use of these words when I speak Scots or English but these words when Interpreted are made use of in Scripture For the Latine fermentum which signifies Leaven Fermentum or Leaven is oft used in Scripture is oft used even as compared to Spiritual things as Matth. 13 31. Luk. 13 21. 1 Cor. 5 6 7 8. yea the word Leaven and Leavened is to be found in Scripture above 30 times but the word Sacrament never so much as once And it is not as he saith a poor thing to Challenge them for expressing the Chief Mysteries of their Religion in words that cannot be found in all the Scripture
while they affirm it to be the only adequate Rule of their Faith and Manners That we deny the thing truly imported by the Trinity is false As for the word Vehiculum Dei The like of Vehiculum Dei a Chariot or Vehicle signified by the Hebrew words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as having a respect to Christ's Body or Flesh and Blood from Heaven that it is a Scripture-word see Cant. 3.9 King Solomon made unto himself a Chariot of the Wood of Lebanon and v. 10. Vehiculum ejus purpureum the Hebrew words for Chariot and Vehiculum are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Appirion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merkabh or Merkaba both which signify a Chariot and Vehicle and that by Solomon is mystically understood Christ of whom Solomon was a Figure or Type Solomon a figure of Christ. none who are spiritually minded can deny and consequently that this Chariot or Vehicle must be mystically and spiritually understood Nor can it be meant of Believers or the Church because it is said The midst of it being paved with love for the Daughters of Jerusalem i. e. for Believers so that they are received by Christ into this Chariot or Vehicle and therefore not it but distinct as the Contained is distinct from the Containing But for the further understanding of these Hebrew words see Buxtorff his Hebrew Lexicon and the Book called Apparatus in lib. Sohar part 1. p. 144. and 553. And however he might Cavil upon this Mystical Meaning yet the word is Scriptural which their Barbarism Sacrament is not And to his saying in answer to my shewing that by laying aside this Vnscriptural Term the Contest of the number of the Sacraments will evanish that it will Remain if instead of Sacrament they use Signs or Seals of the Covenant This is but his bare Assertion until he prove by clear Scripture that there are only Two Signs or Seals of the Covenant which he will find hard and yet harder that these two are they Pag. 469. n. 5. he denieth the Scripture saith There is one only Baptism instancing the Baptism of Affliction But I speak here of the Baptism of Christ in a true and proper sense and Eph. 4.5 will prove as much The One Baptism That there is one only Baptism as there is one only God which is in the next verse But before I proceed any further I must desire the Reader to observe What J. S. understands by Baptism of the holy Ghost which in his Account is Ceased how this Man speaking of the Baptism of the Holy Ghost understands it only to relate to the Extraordinary Gift of speaking with Tongues which the Apostles had and not as any thing Common to all true and really Regenerated Christians so that he concludes the Baptism with the Spirit and with Fire now to be Ceased And upon this his supposition he buildeth pag. 471-473 474-478 without so much as offering to prove it And to this he addeth a gross Lie upon me pag. 472. That I will have none to be Baptized in the Spirit but such as are endued with these Extraordinary Gifts which I never said nor believed and therefore this his false supposition I deny and consequently till next time that he take leisure to prove it all that he builds thereupon is meerly precarious and needs no further Answer John the Baptist speaking of the Baptism of Christ in general as Contradistinct from his saith He that cometh after me shall Baptize you with the Holy Ghost and with Fire which could not have been the mark of Distinction if this had only been Restricted to what the Apostles Received the day of Pentecost and not of the Baptism wherewith Christ baptizeth all his Children But to rectify the Mistake he supposeth I am in J. B.'s One Baptism not the True One. concerning the One Baptism he tells me The One Baptism comprehendeth both the outward Element and the thing Represented and Sealed thereby but the Reasons he gives for this are so weak that thereby I am Confirmed I am not in a Mistake I might say saith he there were two Circumcisions because Circumcision is called Circumcision of the heart And what then In that sense there were Two so long as the Outward continued to wit the Outward and the Inward that of the Flesh and that of the Heart and if he can Answer this no better than by smiling at it we must pity the levity of his Spirit but not be moved by the weight of such airy Arguments What he addeth of the Object of Faith being called Faith as also the profession albeit the Apostle say there is One Faith is not to the purpose since these are included in the One true Faith the Apostle speaketh of but for him to fay That the Baptism of Water is included in the One Baptism spoken of there by the Apostle is only to beg the question And yet all he doth is strongly to Affirm this without proof So that all that he saith in Answer to me being built upon this and such like Mistakes needed in strictness no more Reply as his Answer to my Argument pag. 471. sheweth where he supposeth Two Baptisms one administred by Men another administred by Christ himself by his Spirit and not by Men That Water-baptism cannot be the Baptism of Christ. But he should have proved this ere he had used it as a distinction and till he do so my Argument to wit That since such as were Baptized with Water were not therefore baptized with the baptism of Christ therefore Water-baptism cannot be the Baptism of Christ will stand for all his blowing I desire the Reader take notice here of his Insinuation as if I had borrowed this Argument from Socinus which he hath over and over again afterwards as to others speaking expresly pag. 433. of my Stealing Arguments from Socinus But to shew him how unhappy he is in being so apt to speak Vntruth he may understand that I never read three Lines of Socinus's Writings hitherto nor knew what Arguments he used till now he Informs me in case his Information be true Instead of Answer to what I urge from 1 Pet. 3.21 in my Apology he giveth a Preaching made up of meer Assertions built on the former Mistakes and Railing his Answer is built upon the supposing That Water-Baptism goes to the making up of Christ's Baptism which is now to Continue which yet remains for him to prove And on the other hand supposing That I affirm that by the Answer of a good Conscience there mentioned is to be understood the Extraordinary Gifts of the Spirit which is false And upon the same two Mistakes he grounds his Answer pag. 473. N. 8. to what I urge from Gal. 3.27 and Col. 2.12 as a supplement That the putting on of Christ there mentioned by the Apostle may be understood of putting on Christ by profession though not in Truth and reality which he also