constant Method in regard they come naked without any Miracles to attest them for when did God ever send any new Doctrine and did not also give the Preachers thereof a Power of Working Miracles c Answ. This all depends upon the word New New Revelations and New Doctrines which â— have before shewed to be a Mistake and that we are not concerned therein if by Nâ—w Doctrines he means such Doctrines as are essâ—ntial to Salvation we do not pretend or expect to have any New Gospel or such New Doctrines revealed to us but we say the Good Old Gospel and the Doctrines of it which were of old revealed to the Apostles and Saints in the first Ages of Christianity and which are declared of in the Scriptures of Truth are now after the long Night of thick Darkness which hath covered the Earth and that general Apostacy wherein all the World wondred after and worshipped the Beast and the Inhabitants of the Earth were made drunk with the Wine of the Fornication of the great Whore of which all Nations had drunk again revealed by the same Spirit which Christ promised to send to his Disciples to be in them to teach them all things to guide them into all Truth to take of his and shew it unto them and to abide with them forever the Spirit of Christ being still free in his manifold Discoveries and Revelations beyond Utterance the highest Degree whereof is in no wise repugnant to those Essential Truths declared of in Scripture And it is observable that although the Gospel was preached in Demonstration and Power by the Apostles and Disciples in the Beginning and that too universally yet Iohn in his Vision of the future State of the Church saw the Gospel preacht again by an Angel flying in the midst of Heaven thereby intimating that the Gospel should be preached in the Demonstration of the Spirit and Power after the â—postacy as well as it had been before Yet we read not of any Miracles he wrought though he was an Angel Yet in the next page he has another fling at New Revelations which he sayes do manifestly contradict the Faith of the primitive Christians Answ. To this I shall not need to say much Let them look to it whom it concerns That it concerns not us I have already shewed The Faith which we have received is the same with that of the primitive Christians the Author of it is the same the Finisher of it the same and we have received it after the same manner that they received it of old namely by the Gift of God But other Gospel then that which they had we do not expect Again in pag. 106 107. Upon his old Text of new Revelations he runs into an Extravagant Vein of Rayllery charging us with Falshood Rayling Nonsense and Blasphemy that we would bring the World into Egyptian Darkness and all this and much more for a Dream a meer Fancy a Miserable Mistake c. that we follow a False and Fantastick Light and adore a Lye for divine Revelation c. Answ. In this Case what fitter Answer can be given then that which Michael gave the Devil The Lord Rebuke thee Unhappy Man whom nothing less would satisfie then to dash himself against that Stone which if it fall upon him will dash him to pieces 〈…〉 enough that he hath reviled and vilified â—s throughout his whole Book but he must also blaspheme the Light of the Son of God and the Operaâ—ion of the Holy Ghost in calling the one a False Fantastick Light and the other a Lye Well let him remember that the Apostle hath said He that despiseth despiseth not Man but God who hath also given unto us his good Spirit And let him beware of persisting in this Course lest he bring on himself an irreversible Doom which he may read Mat. 12.31 32. Yet would not this man for all this be thought to deny all Revelation neither For sayes he I own those Revelations which are upon Record in the holy Bible which iâ— the Word of God wherein he hath revealed his Will to the Church c. pag. â—07 Answ. He seems not rightly to understand Revelation but rather to have taken in some strange Notion concerning it I would gladly know of him how he would be understood when he sayes God has revealed his Will to the Church in the Holy Bible He sayes The Letter is not the Word but the Sense pag. 96. Does he mean then that this Sense is so revealed in the Bible that he that reads the Letter though he hath no Assistance therein but only his own natural Understanding shall be sure to find the true Sense and understand the Will of God This his words import Yet this he cannot reasonably intend if he will consist with himself because he else-where not only urges the Necessity of Humane Learning but also confesses the Spirit doth help them to understand the Scriptures and that they therefore pray for his Assistance therein pag. 103. But if he means that the Will of God is so revealed in the Scriptures that they can understand it with the Help and Assistance of the Spirit but not without which is the fair import of confessing the Spirit doth help and praying for its Assistance therein what else then I pray is this but to say They can understand the Will of God in the Scriptures when the Spirit revealeth it unto them but not otherwise For if they could understand the Will of God without the Help of the Spirit in vain do they invoke his Assistance but if they cannot understand the Will of God in the Scriptures without the Help of the Spirit and therefore implore his Assistance that shews the Necessity of the Spirit 's Teaching and if the Spirit vouchsafe his Help and do open and make known the Will of God to them that is Revelation How egregiously absurd then it is for this man to exclaim as he does against Revelation who upon his own Principle cannot understand the Will of God without it let the Reader judge But he charges the Quakers with saying The Bible is a Dead Letter but the Word of God is Quick and Powerful so is not the Bible p. 107. Answ. The Word Bible signifies a Book and the Book or Bible the Priests call the Word of God This Man called it so but just now I own said he those Revelations which are upon Record in the Holy Bible which is the Wâ—rd of God pag. 107. Hereupon to shew them how grosly they mistake they have been sometimes asked How it can be that the Bible should be tâ—e â—ord of God seeing the Word of God is quick and powerful and the Bible or Bookâ— a Dead Letter Some of them being by this a little awakened to avoid the Absuâ—dity tell us They do not 〈◊〉 can that the Letter is the Word of God but the Sense so says this man p. 96. But why then do they mean one
the Sacrifice of a Fool. If he had disliked it yet he might one would think have spoken less uncivilly of it had it been but for their sake whom he could not but know to have used it but at this time it seems his Ill will â—o us got the upper Hand of his Respect to them But consider Reader doth this Practice deserve so foul a Reflection as he hath bestowed upon it Solomon when he spake of the Sacrifice of a Fool said Be not rash with thy Mouth and let not thy Heart he hasty to utter any thing before God for God is in Heaven and thou upon Earth therefore let thy Words be few Judge now whether is more like the Fool in his Sacrifice he that waits upon the Lord to receive from him what he shall speak and speaketh only what he doth receive from him and that according as the Holy Spirit giveâ— him Vtterance and no further nor otherwise or he who is so rash with his Mâ—uth and whose Heart is so hasty to utter that he is scarce well settled in his Seat ere his Tongue begins to run whose Tongue is unbridled at his own Command and he can begin when he will and end when he will say as much as he will as little as he will and what he will so that all is in his own Power Yet from these Words of Solomon he saith we may take notice that the Spirit of God is so far from owning these Extemporary Exercises in his Worship that they are reproved by him page 114. Answ. If he insists on the Word those thereby meaning Rash Hasty and Foolish Exercises he had as good have said nothing that being nothing to the Purpose but if he intends that all extemporary Exercises are so far from being owned by the Spirit of God in his Worship that they are reproved by him I tell him he errs and runs unavoidably upon one of these Absurdities either that the Apostles did not speak by the immediate Inspiration of the holy Spirit extemporarily and without Premeditation or that if they did so speak yet God dâ—d not own it in his Worship but reproved it Either of which I think he will be more considerate then in cool Blood to assert He goes on thus page 115. 'T is not the Nimbleness of the Fancy Quickness of Invention Readiness of Elocution Fluency of Speech or a ready Tongue that God is delighted with with these we work upon the Imperfections of Men and these are natural Faculties with which the worst of Men have been endowed such as Achitophel and Tertullus whilest holy Moses was naturally defective in his Vtterance Answ. He said right indeed With these we work upon the Imperfectâ—ons of Men for these are the chiâ—f Tools he works with and Mens Imperfections the matter he works upon but he might if he pleased have put humane Learning in among his natural Faculties for God is no more delighted with that in this Worship then with the other and that is but a Natural Attainment which the worst of Men have acquired as well as the other even such as Achitophel and Tertullus all which notwithstanding renders neither the one nor the other evil or unserviceable in their proper Places but blames the Abuse and Mis-application of them But he saith We must not overthrow that plain Advice which St. Paul gives to Timothy Till I come give Attendance to Reading Exhortation and Doctrine Meditate on these things give thy self wholely unto them that thy profitting may appear unto all 1 Tim. 4.13 15. Answ. When he called this plain Advice methinks the very Word Plain might have put him in mind to have dealt plainly He gives us here the 13 th and 15 th verses but what made him leap over the 14 th was he afraid of it what 's the matter is there any thing in it that he thought would be too hard for him Let us hear what it saith Neglect not the Gift that is in thee which was given thee by Prophecy with the laying on of the Hands of the Presbytery ver 14. No wonder that he shunned this Verse for here 's the Gift of God mentioned which Timothy had in him and which was given him by Prophecy c. And he was as plainly advised to meditate on tâ—is and give himself as fully to this as to any of tâ—e rest not to say something more also in as mucâ— as his Profitting in the rest had no small Dependence on his dilligent Attendance to this We see now the Reason why this was stept over He saith page 116 He have great Reason to be truly thankful that the Scriptures are traenslated into the vulgar Languages but then we are beholden to the Learning of the Translators Answ. We are indeed very sensible of the Goodness and Love of the Lord to us in that he hath been pleased so to order it that we can read the holy Scriptures in our own mother Tongue and we are truly thankful unto him for it Nor would I detract a Tittle from the due Praise of the Translators or in the least undervalue or disesteem that Learning which they made use of in their Work which I always a knowledge to be good serviceable in its right place as an outward Means as writing also and Prinâ—ing have been to bring the Scriptures into that Language which I most readily understand and herein I acknâ—â—leâ—ge I receive a Benefit by Learning and am thus far beholden thereunto and so I am to Printing also and to Writing much more for without the first of these the Scriptures could not have been so common easie to come by but without the latter they could not have been at all but this is still but the outward Part and as it were the Bark Rind or Shell the Sap the Substance the Kernel lies within and is beyond the Reach of humane Learning that the divine Spirit is alone able to give but to set up humane Learning in the Room as it were of the Spirit and attribute that to humane Learning which properly belongs to the Spirit namely to disâ—lâ—se and reveal the Mind of God this is not true Honour but an Abuse to Learning But he saith If Learning were at first necessary for the translating of the Scriptures it is still as necessary for the Interpreting of them Answ. If by interpreting he means according to the common Acceptation of the Word an Opening and giving the Sense and Meaning of the Scriptures I deny his Consequence for though Learning was at first necessary to turn the Words out of one Language into another yet it is not necessary to give the Sense and open the meaning of the matter contained in the Words because it neither was designed thereto nor is capable thereof for as in Natural things what man saith the Apostle knoweth the things of a Man save the Spirit of Man which is in him even so the things of God knoweth no man but the Spirit
vile facta sum viles sayes Iâ—r Mâ— vile pendi Tremel Again Phil. 3.21 Wâ—â— shall change our vile Body Bâ—za reads it Qâ—â—traâ—sfoâ—mâ—â—it Corpus â—ostrum humile and in this Sense it is that Iob said he was vile that is 〈◊〉 an low litâ—le to be regarded comparatively and in respect of God as Tremel expounds it using the Word vilâ—s but Ier. reads it 〈◊〉 looâ—â—â—s sum who have 〈…〉 to the Purpose But sâ—ppoâ—e nothing of this kind could have been said in Iob's defence but that the words had been as full to the Defamation of Iob as the Priest himself could with yet would it not seem strange very hard measure that from two such Expressions spoken much about the same time a Conclusion should be drawn against Iob That he was nâ—vâ—â— free from Sin all the dayes of his Life What if in his sâ—re Afflictions such as we dâ— not find did ever bâ—fâ—l any man but himself he had a Slip a Falling is that enough to blemish so remarkably good a Life as his or can it thence be fairly inâ—err'd that he was not delivered and kept from Sin in the precedent and subsequent parts of his Life Let this be spoken for the Honour of Iob but much more to the Glory of him who preserved him That the Devil himself could not pick a Hole in his Câ—ar though this Priest has endeavoured to do it He who is the Author of Sin and whose main Business it is to tempt to Sin none I suppose will imagine him ignorant who commits sin and who not Now when God proposed Iob to Satan as a perfect and upright man one that feared God and â—schewâ—d Evil can we suppose that if Satan had had any Sin to fling at him he would not have readily flung it especially considering how particular his Enmity was at Iob But instead of that what sayes he Thou hast sâ—t a Hedge about him I cannot come at him O blessed and praised forever be the Lord he hath sâ—t an Hedge about his People But put forth thy Hand now saith Satan and touch all that he hath and he will curse thee to thy Face The Devil we see here could not charge Iob that e did sin but insinuates against him that if he were closely tryed he would sin Thou shalt see that said God Behold 〈◊〉 that he hath is in thy Power only upon himself put not forth thy Hand Satan forthwith sets his Agents on work The Sabeans fall upon Job 's Oxen his Asses and sweep them all away The Caldeans in three Bands fâ—ll upon his Camels and carried them all away Fire from Heaven fell upon the Sheep and burnt them up and in all these Calamities his Servants also were slain and dâ—stroyed but one in a place escaping to bring him the doleful Tidings Then to compleat his Misery in steps another and tells him His Sons and Daughters were feasting together and a Wind from the Wilderness threw the House on their Heads and they were every one dead Now was Satan listening to hear Iob curse but instead of Cursing Job blessed the Name of the Lord And says the Text In all this Job SINNED NOT. Well the next time Satan presented himself before the Lord God did if I may so say glory in the Perfection of his Servant Iob and again sets him forth a Perfect and Vpright Man one that feared God and eschewed Evil and still he holds fast his Integrity saith the Lord although thou movest me against him to destroy him without Cause Satan had not yet got any thing to charge him with he had not yet found any flaw in Iob yet his Enmity still remain'd and he would not cease suggesting Evil of him therefore sayes he Skin for Skin yea all that a man has will he give for his Life but touch him to the Quick touch his Bone and hiâ— Flesh and he will yet Curse theâ— to thy Face Behold saith the Lord he is in thy Hand only spare his Life Satan hereupon smote Job with sore Boils from the Sole of his Foot to his Crown and to heighten his Misery sets his Wife upon him too Dost thou yet retain thy Integrity sayes she Curse God and Dye This Satan longed for But how does Iob answer Thou speakest as one of the foolish Women speak What! shall we receive Good aâ— the Hand of God and shall we not receive Evil In all this says the Text Job did NOT SIN with his Lips Observe what Care the Penman of this Story took to clear Job's innocent Life from any Imputation of Evil. I have insisted the larger upon this Instance to shew the Reader That Iob in the precedent part of his Life before this unparalelled Tryal fell upon him had indeed attainâ—d a State of Deliverance and Freedom from Sin and was preserved by the Lord to as that he SINNED NOT Satan himself could not accuse him And if thus it was with Iob in the former part of his Life what may be thought of his latter dayes when he had been purged and tryed in the Furnace of Affliction and had passed through the Refiner's Fire Now having proved this State attainable by shewing that it was attained the Controversie is determined for the Question was not whether it was possible for a man having attained this State to continue alwayes in it but whether it is possible for him ever to attain it grant this and the other will follow If it be possible to attain it it cannot be impossible to retain it The same divine Power that brings man to it is equally able to preserve him in it If it be possible for a man to be preserved in this State an Hour it is not impossible to be preserved a Day if a Day a Year if a Year an Age. But when I say it is possible to be kept in this State I do not say it is impossible to dâ—pâ—â—t from it When I say it is possible to stand I do not say it is impossible to fall Adam was placed in a State of Pâ—rity free from Sin it was possible for him to have stood in that State yet not impossible for him to fall from it as sad Experience shews Now as that one Sin of Adam's is not made use of by any to prove that he was not in a perfect sinles-State so neither ought â— single Slip or Falling of any of the People of God to be used as an Argument that they were never really in a State of Purity and Freedom from Sin of whom the holy Ghost bears witness that they were perfect upright blameless without Fault c. His next and last Instance is of David a man after God's own Heart against him he objects that he fell into the heinous Sins of Adultery and Murder page 36. Answ. To be a man after God's own Heart is to be just as God would have him to be but was David a
sense he will own himself to be a Lyar. David indeed in his great Affiction let such an Expression drop bâ—t he quickly re-called himâ—elf and confest it was spoken in his Haste This man has been over hasty too and has catcht up the word at a venture let us see whether he who is so much for confession will as fairly confess his Error Again he sayes Mankind is so generally leavened with Hypocrisie and Fear or Favour Malice or Interest swayes with the far grea or part of men and therefore it becomes highly needful that their Evidence be demanded and given in such Forms as are most binding to thâ— Conscience which an Oath by all the World is ackâ—owledged to be pag. 61 62. Answ. Here observe that from the Hypocrisiâ— and Wickedness of men he infers a needfulness of their Evidence being demanded and given by an Oath Their Evidence Whoâ—e Evidence Their Evidence who are leavened with Hypocrisie and swayed by 〈◊〉 Interest c. What is this to good men to 〈◊〉 to the Disciples of Christ If 〈◊〉 cannot be hold without Fetters must True men therefore wear Shackles Or will he reckon all men Felloâ—s as even now he called all men Lyaâ—s But if it were true that the generaâ—â—y of men were so leaâ—ened with Hypocrisiâ— and swayed with Malice Interest c. as he sayes they are and that therefore they could not believe one another's Evidence without Swearing would it be an Act of necessary Iustice and Charity to good men out of whom the old Leaven of Hypocrisie is purgâ—d and who keep the Feast of a Good Conscience not with that old Leaven neither with the Leaven of Malice and Wickedness but with tâ—e Vnleavened Bread of Sincerity and Truth to demand their Evidence also by an Oath or for them to give their Evidence by an Oath and thereby implicitly acknowledge themselves to be leavâ—ned with Hypocrisie and swayed with Malice Interest as well as the worst For if Hypocrisie and Wickedness be Reasons of demanding an Oath does not he that in Conformity thereunto takes an Oath acknowledge himself to be Hypocritical and Wicked Is this an Act of Justice and a necâ—ssary one too What sort of Justice is that I pray which makes No Distinction between the Virtuous and the Vicious the True Man and the False the Sincere and the Hypocrite the Good and the Bad but injoyns tâ—e most Sincere and Upright Man to wear the Badge of Hypoâ—â—isie an Oath But suppose this just thâ—n which what can be more remote from Justice yet doth it not answer the End proposed for an Oath doth not bind the Conscience of a man so leavened with Hypocrisie and swayed with Malice Interest c. as he to the Shame of his own Miâ—iâ—try represents the far greater Part of men to be for it is not to be supposed that he that is thus leavened with Hypocrisie and swayâ—d with Malice or Interest will make any more Conscience of false Swearing then of false Speaking â—ut he that will lye in giving in a Solemn Evidence will not stick in Point of Conscience to add an Oath to that Lye if it be required of him This Bishop Gauden was sensible of when he said Nor can iâ—dâ—â—d much Credit be given any more then to a Lyar to any man that swears never so solemnly and in Iudicature who is a Common Swearer and hath no Reverence of the Majâ—sty of God And what Reverence of the Majesty of God shall we suppose those to have who are leavened with Hypocrisie and swayed by Malice or Interest of which Sort he reputes the far greater Part of men to be Yet he faith Multitudes who fear not a Lye dâ—d read the Solemnity of an Oath and the Horror of Perjury but it 's much more probable that such a Sort of men as he hath described do rather dread the outward Penalty for Perjury because the Law intricts severe Punishments on them that forswear themselves whereas Lyars the more is the Pity go Scotfree But otherwise as to a Conscientious Tye how little they regard Perjury who are adicted to Lying is not only evident from the frequent Perjuries committed but also observable from the Testimonies of the Ancients Chrysestein saith He that doth not stick at LYING will not fear SWEARING for he that tells a Lye goes beyond the Truth in his Heart and he that SWEARS falsly passeth over God in his Words what then is the Difference between passing over God and going beyond the Truth seeing God is Truth it self This is the only Difference that when we LYE we pass over the Truth in our Heart and when we FORSWEAR we pass over God in Words for to men we give Satisfaction by words to God by Conscience God himself who forbade Forswearing even he afterwards commanded NOT TO SWEAR He therefore that is not afraid to set light by the Command of God in SWEARING will not be afraid to do the like in FORSWEARING but what wouldst thou have Doth he fear God or doth he not fear him If he be one that feareth God he will not LYE though he be not sworn but if he be one that doth not fear God he cannot speak Truth though he be SWORN Again Thou deceivest thy self O man saith he A man that hath learnt to steal and to wrong a man will oftimes trample also upon an Oath With him consents Isidorus Pelusiota who was Contemporary with Cyril In one of his Epistles writing thus If thou art of our Flock and art ordered under a good Shepherd deny the Nature of wild Beasts and obey his Voice that â—orbiddeth to SWEAR AT ALL. Moreover not to SWEAR is not to REQUIRE AN OATH of another Now if thou wilt not SWEAR neither REQUIRE thou an OATH of another for two Causes â—ither because he who is asked loves Truth or on the contrary to Lye if the man speaks Truth usually he will alwayes speak Truth WITH OUT AN OATH but iâ— he be a LYAR he will LYE though he SWEAR To this agrees that of Erasmus Whosoever dare be bold to lye without Swearing he dares do the same alâ—o when he sweareth if he list But he takest for granted that an Oath is an Act of very great Justice and Charity therefore he saith Seeing the Eâ—ds of Iustice and Charity are so much served by the religious Vse of an Oath would not the abolishing of it derogate from the Honour of Christianity page 62. Answ. First The Ends of Justice and Charity are not served by the Use of an Oath but by the Use of Truth and Sincerity in giâ—ing a true Evidence whether it be with or without an Oath This Truth-speaking is the Substance of the whole matter this answers the Ends of Justice exactly but Oaths are but the Forms of giving Evidence as himselfe confesseth page 62. Secondly The abolishing of an Oath would not degenerate Nay I add the continuing of Oaths doth derogate from the
That the Inspirations which the Apostles had or the Teaching of the Spirit whereby the mind of God was communicated to them had no Dependency upon Miracles I have shewed before As for New Revelations it is a Phrase of his own not used by us and if by New he intend New as to Substance he doth not rightly represent us for we do not expect a Revelation of any other Gospel of any other Way of Salvation of any other Essâ—ntials in the Christian Religion then what were revealed to the primitive Christians and have been in all Ages revealed to the â—aints in 〈◊〉 Dâ—gree or other and which by the divinely inspired Penmen were committed to writing and are declared of in the holy Scriptures but as no Prophecy of old â—ime came by the will of man but holy men of God spake as they were moved by the holy Ghost so nâ—ither can the true Sense and Meaning of thoâ—e heavenly Doctrines contained in the holy â—criptures be comprehended or understood by the Wit and Wisdom of man in his highest Natural Attainments but only alone by the Openings and Discoveries of that holy Spirit by which they were at first revealed Those divine Mysteries are Mysteries indeed and remain so as a sealed Book which neither the unlearned nor yet the most learned in the wisdom of this World is able by that Learning to open until Christ the Lamb doth open them And these Heavenly things and divine Mysteries so opened by him who hath the Key of David wherewith he openeth and no man shutteth and shutteth and no man with all his humane Learning openeth are not New Revelations that is New things revealed but rather renewed Revelations that is Old things revealed anew The same Gospel the same Way of Salvation the same Essentials of Religion the same Principles and Doctrine in a word the same Good Old Truths which were revealed to the Saints of old and are recorded in the holy Scriptures revealed now anew And this Revelation is absolutely necessary for without it there is no true no certain no living Knowledge of God the Father or of Jesus Christ his Son This our Saviour told the Iews No man sayes he knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Humane Learning cannot do it Nor can the Doctrines of the Gospel or the Mysteries of God's Kingdom be known to man but by the Revâ—lation of the Holy Spirit Humane Learning cannot discover them for The things of God saith Paul knoweth no man but the Spirit of God Perhaps the Priest will say They are revealed in the Scriptures But I shall then tell him That Revelation is necessary yea of Necessity even to understand the Scriptures For he himself observes p. 96. that it is not the Letter but the Sense that is the Word of God If so it is not enough for any man to have and read the Letter only though he spend his Age therein but if he expect profit thereby he must come to the true Sense which how learned soever he be in the Wisdom of this World he never can attain unto until the holy Spirit reveal it to him And to this purpose must his own words serve if they will serve to any purpose at all namely We confess that the Spirit helpeth us to understand old Truths already revealâ—d iâ— Scripture and we pray for his Assistance therein pag. 103. In which words though he mistakes in saying they are revealed already to him that doth not understand them yet by confessing that the Spirit doth help to understand and praying for his Assistance therein he acknowledges that the Truths contained in the Scriptures are to be revealed by the Spirit Having promised this I hold my self the less concern'd to take notice of what he sayes concerned new Revelations because he speaks upâ—n a false Ground and shoots at random Yet some things scattered here and there in his Discourse I may speak briefly to to make him more sensible of his Mistakes 1 st He says These New Revelations highly disparage the Scriptures Answ. He that desires and waits to have the Truth 's Record in the Scriptures revealed to him by the same Spirit from which they were written doth not at all disparage the Scriptures but honours them But he sayes The Scripture if it be true and may be believed declares it self to be a perfect and sufficient Rule in order to Salvation 2 Tim. 3.17 Answ. The Scripture so far as it hath escaped Corruption from Mis-transcribing Mis-translating Mis-printing and the like is true and not only may but ought to be believed But I do not find it declares that of it self which he hath here declared of it from 2 Tim. 3.17 namely that it is a perfect and sufficient Rule in order to Salvation That place sayes thus Vers. 16. for the 17th Verse depends on that and is imperfect without it All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness Vers. 17. That the Man of God may be perfect throughly furnisht unto all Good Works Now to let pass the Translation which is not altogether so well as it might be here is no mention of a Rule at â—ll The Scripture is here said to be profitable but I hope the Priest will not say every thing that is profitable is a perfect and sufficient Rule He sayes humane Learning is profitable and not only so but necâ—ssary yea of Necessity to the Understanding Preaching the Gospel will he therefore make humane Learning the Rule But how regardless is this man of speaking Truth who so confidently sayes the Scripture declares it self to be a perfect and sufficient Rule in order to Salvation whenaâ— that Scripture which he brings to prove this hath no such words in it But he adds That the Scripture accurses all that shall preach any other Doctrine Gal. 1.8 9. Answ. If he means any other Doctrine then this which he has preached concerning the Scripture being a perfect and sufficient Rule he errs and wrongs the Text. For the Apostle there sayes If any man preach any â—â—her Gâ—spel unto you then that we haâ—e preached and you have received let him be acursed And so say I He that preaches any other Gospel then what was then preached by the Apostle the Curse and Wo is to him But let me withal tell my Adversary he did unadvisedly to bring these two Scriptures together For in that to Timothy the Apostle saith That the Man of God may be perfect but that the Priest denyes it is possible for him to be So that he preaches not only another but a directly contrary Doctrine to what the Apostle preacht Let him look again then and consider whether he has not brought the Curse to his own Door Again he sayes pag. 104. Consider how contrary these new Revelations are to God's
thing and speak another But if the Letter be not the Word of God how can the Bible be the Word of God seeing the Bible is only the Book wherein the Letter is written Yet does this man so confound and jumble them together that it is hard to know what at last he intends to be the Word of God One while he sayes it is not the Letter but the Sense that is the Word of God by and by he sayes The Bible is the Word of God as if he took the Bible in which the Letter is written to be the Sense of the Letter for he makes the Bible and the Sense of the Letter to be one and the same thing namely the Word of God But the Word of God which is quick and powerful he appears to be a Stranger to But he asks Whence we know that the Word of God is Quick and Lively Answ. By Experience For though he being with the Iews in the Unbelief has never peradventure heard the Voice of God at any time yet blessed be the Lord we have and when the Lord hath spoken in us we have felt his Word living and powerful discerning and discovering the Most Secret Thoughts and Intents of our Hearts But this Answer I conclude will not answer his End He has fitted an Answer to his own Design and put it into his Parishioner's Mouth to speak as for us which is That We learn out of the Bible that the Word of God is Quick and Lively Whereupon as apprehending some Advantage he layes about him with all his Might What! sayes he Out of that Bible which they call a Dead Letter and so goes on for three or four pages together in such an insulting strain as if he had gotten some petty Conquest and were now riding in Triumph But a Wise Man would have defer'd his Boasting until he had put his Armour off That the Bible barely as it is a Book is a Dead Thing that the Scriptures barely as Writings are Dead Letters none I think that considers what he sayes and dareâ— put his Name to it will deny But sayes he Though the Leaves and Letters have no Natural Life in them is therefore the Sense of the Scriptures dead No say I The true Sense and Meaning of the Scriptures is not dead But that Sense which man by his Natural Understanding and Humane Learning only doth invent and form to himself as if he had it from the Scriptures is dead for the true Sense and Meaning of the Scripture is received and understood in by the Openings and Revelation of the Divine Spirit and not otherwise Now we never call the Scriptures a dead Letter in disâ—respect to or dis-esteem of the Scriptures but to manifest the Mistake and Error of those who think it sufficient that they have the Scriptures although they dâ—ny the Revelation of the Spirit by which alone the true Sense and Meaning of the Scriptures can be understood And though the Scriptures without the Spirit be a Dead Letter yet being opened explained applyed and the true Sense of them given by the Spirit they are then truly serviceable and profiâ—able for Doctrine for Reproof for Correction for Instruction in Righteousness and may be so used by them that are led and guided by the Spirit without any of those Absurdities which this man irreligiously would fasten on them Besides when the Bible is called a Dead Letter it is as in his Book in Opposition to them that call it the Word of God as this Man expresly doth in the very same page 107 though to his own Contradiction he had said but a few Leaves before pag. 96. It is not the Letter but the Sense that is the Word of God So that although he will not have the Letter to be the Word of God but the Sense yet by an incomparable Piece of Ignorance and Self-contradiction he will have the Bible or Book to be the Word of God as if the Book wherein the Letter it written were the Sense of the Letter Thus all his great Bluster and Vapour against others ends in the Detection of his own Confusion He sayes pag. 112. To look for more Revelations or a Repetition of the former would be equally an Act of Impudence and Infidelity Why of Impudence and Infidelity He replies Would it not be an Act of Infidelity not to believe God when he plainly tells us that the Scriptures themselves are able to make us wise unto Salvation through Faith c. and to furnish us throughly to all good Works Answ. He corrupts the Scripture Where doth God plainly tell him that the Scriptures themselves are able c This word themselves he puts in of his own Head and yet sayes God tells us plainly that the Scriptures themselves are able c. wherein he speaks Untruth of God If this be not Infidelity yet it looks as like Impudence as I have seen If the Scriptures themselves were able to make wise unto Salvation through Faith c. there were then no Need of the Help of the Spirit But I have already shewed that unless the Spirit reveal and open them the Scriptures themselves cannot be rightly understood And he himself in saying The spirit doth help them to understand them and that they pray for its Assistance therein pag. 103. doth implicitly acknowledge as much But if there be a Necessity of the spirit 's Teaching in order to a right understanding of the Scriptures then it is evident that the Scriptures themselves are not able to make wise c. without the Help and Assistance i. e. the Teaching and Revelation of the Spirit Whether then it can be an Act of Infidelity to expect that which there is so great a Necessity of that men cannot be wise unto Salvation without it I leave to the Reader 's Judgment Nay let it be well considered seeing Christ hath plainly and expresly told us That he will send the Comforter the spirit of Truth to his Disciples that this spirit shall be in them and shall abide with them forever that he shall testifie of Christ that he shall take of Christ's and shew it unto them that he shall teach them all things and guide them into all Truth as appears in the 14 15 16. Chapters of Iohn I say let it be well considered whether it is not an Act of Infidelity in any who profess themselves to be Christ's Disciples not to believe and expect the Performance of this so absolute a Promise Thus far as to the Infidelity of expecting to have the Truths formerly revealed to the Saints revealed now to us by the same spirit by which they were then revealed unto them which I take to be the Meaning of that Phrase of his a Repetition of the former Revelations Now to the Act of Impudence for he sayes To look for a Repetition of the former Revelations would be equally an Act of Impudence and Infidelity And is it not an Act of Impudence sayes he
when God has plainly told us that we have sufficient not to be contented with them to wit the Scriptures but to expect and call for more Answ. Here again he lets his Pen run too fast without due Consideration I read indeed in the Holy Scriptures that God hath said My Grace is sufficient but I never read that God said The Scriptures are sufficient Yet this man confidently sayes God has plainly told us He should have done well to have shewed us where God hath plainly told this and indeed it behoves him yet to produce the place if he can otherwise it will appear an Act of great Impudence in him to say God hath plainly told that which he hath not told at all That the Scriptures themselves as he speaks are sufficient without the Teaching and Revelation of the spirit I have before disproved That the Help and Assistance of the Spirit is needful to understand the Scriptures he has before granted The spirit 's helping to understand the Scriptures is by its Teaching the true Sense and Meaning of them by opening discovering and making known the Mind and Will of God therein exprest This is Revelation for whatsoever is discovered or made known is revealed Now then if the spirit doth open discover make known the Mind and Will of God then the spirit doth reveal the Mind and Will of God And if the Mind and Will of God although exprest in the Holy Scriptures cannot be truly understood or known unless the Spirit open discover and make it known then it follows that the Mind and Will of God although there exprest cannot be truly understood or known unless the spirit reveal it So that still here is a Necessity of Revelation And these very same things having been before revealed unto others is not this a Repetition of the former Revelation that is a Revealing of the same things to us now that were formerly revealed to others And will he upon second Thoughts call it an Act of Impudence to expect this If he shall I am sure that will be an Act of most audaciouâ— Ignorance In the next place he takes upon him to give the True Sense of Christ's Words in Mark 13.11 Take no Thought before hand what ye shall speak neither do ye premeditate but whatsoever shall be given you in that Hour that speak ye for it is not ye that speak but the Holy Ghost Which words he sayes import no more then this that whereas the Disciples were to be brought before the Kings and Potentates of the Earth to vindicate the Doctrine of Christianity that they might be under no Discouragements either from the Presence of those before whom they were to appear or from a Sense of the Meanness of their own Education he promiseth to supply all their Defects miraculously and whereas they had extraordinary Work to perform they might be assured of an extraordinary Assistance from him but this he sayes reacheth not to an Ordinary Case pag. 113. Answ. That the Words do indeed import that the Disciples when brought before Kings and Potentates to vindicatâ— the Doctrine of Christianity should without â—râ—mediâ—ation or taking Thought having given to them what to speak is evident but with what colour of Rea on he will restrain this to that Age only so as to make it an Extraordinary Case I see not Was any thing more ordinary in the succeeding Ages under the Heathenish Roman Emperors then for the Disciples of Christ to be brought before Kâ—ngs and Potentates to vindicate the Doctrine of Christianity Were not these for the most part under equal Discouragements either for the Presence of those before whom they were to appear or from a Sense of the Meanness of their own Education with the former and had they not need of equal Supply Nay hath it not been the ordiâ—ary Case of Christ's Discâ—ples in all Ages to be brought before Rulers and Magistrates to vindicate the Doctrine of Christianity why then doth he call theirs of old an extraordinary Case and have they not for the general been of mean Education and from thence under the same Discouragements with the former why then would he abridge them of the same Assistance Besides observe the Reason which Christ gives why his Discipler shâ—uld not take Thought nor premeditate or study what to speak For saith Christ it is not ye that speak but the holy Ghost But if the priest will restrain this Promise to them of that Age only what will he thereby seem to say to the Disciples of this Age in the like Cases but this When ye are brought before Rulers and Magistrates to vindicate the Doctrine of Christianity do not ye have your Eye to God in expectation that he should give you any thing to speak but bethink your selves before hand and go provided with your Answer for it is not now the Holy Ghost that speaks but it is ye But consider Reader how unsuitable this would be to that Promise of Christ of sending the Comforter to be in his Disciples and to abide with them forever Our Saviour Christ when he was ready to ascend unto his Father made this solemn Promise to his Apostles Lo I am with you alwayes even unto the End of the World This cannot be restrained to them only to whom it was spoken for then it had extended to none but the eleven Apostles by which means the seventy Disciples had been excluded besides the Priests use to tell us that this Promise of Christ did not relate to the Apostles and Disciples of that Age only but is extensive to the Ministers of Christ in all Ages to the World's End Now that Christ was with his Apostles and Disciples in that Age by his Spirit by which he gave them in the very hour that which they should speak so that it was not properly they but the Holy Ghost in them that spoke and by which he revealed the Gospel and Heavenly Mysteries of God's Kingdom to them enabling them thereby to preach them powerfâ—lly and effectually to others in the Demonstration of the Spirit this is on all Hands confest but what Reason then can there be that any should put in for a Share in this Promise of Christ's Presence and yet deny and his refuse to enjoy his Presence in that manner which themselves confess they to whom the Promise was directly and immediately made did enjoy it in But he takes notice of some Speakers that said they did not know before they began what they had to say but as the Spirit gave them Vtterance that only would they speak and al though they came without Preparation yeâ— speak notably This he rails extreamly againstâ— and calls it the Sacâ—ifice â—f a Fool. Answ. Had he forgot that so to speak was the Apostles Practice or did he design to call them Fools by Craft as the Proverb is for certain it is that the Apostles spake as the Spirit gave them Vtterance yet this way of speaking he prophanely calls
of God Now we saith he 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 The Apostle here layes the Capacity of knowing the things that are given us of God upon our receiving the Spirit of God and wholly shuts out the Spirit of the World from having any thing to do in it and that not without great Reason for he that hath most of the Spirit of the World he who is deepest in the Wisdom and Understanding of the World and who hath climbed to the highest Pitch of humane Learning is by all these Attainments but a Natural Man And the Apostle saith expresly ver 14. The Natural Man receiveth not the things of the Spirit of God for they are Foolishness unto him neither can be know them because they are spiritually discerned Where then is the Necessity of humane Learning to interpret the Scriptures But he intimates That there is still a Necessity of understanding these Tongues for the Translation of Scripture Answ. Not if the Scriptures be already rightly translated but by this he implies that the present Translation is not true And what a Condition doth he leave them in then to whom he proposes it as a perfect and sufficient Rule for if the Scripture not the Spirit is to be their Rule then to them that understand it not in other Languages which not one of an hundred doth the Translation of the Scripture must be the Rule and if that Translation be not true the Rule is not true and what will the Consequence of that be but if the Translation be true then there is not a Necessity still of understanding those Tongues for the Translation of Scripture But saith he I pray by what way and means must we attain the Knowledge of it speaking of the Scripture just before but by the ordinary means of Study Industry or Vniversity Education Answ. The Question implies he knows no other Way and indeed I doubt he doth not yet if he thinks there is no other Way I would ask him why he saith page 103. He prays for the Assistance of the Spirit to help him understand the Scriptures Is not that another Way then by Study Industry or University Education He next attempts to shew the use of Learning in unfolding difficult places in Scripture namely for the Vnderstanding the Literal Moral Mystical Tropical Metaphorical Allegorical Hyperbolical Senses which he confesseth are hard Words and hard indeed would the Case of Mankind be if the Gospel could not be understood and preacht unto them without understanding these hard words but the best on it is these hard words relate but to the difficult Places which he saith page 93. are least necessary nay not at all necessary to Salvation All Points whatsoever necessary to Salvation either to be believed or done the History of Christ's Birth Death Resurrection and Ascension the Duties of the first and second Table the Love of God and our Neighbour all Evangelical Precepts and the Essentials of Religion being fitted to the most vulgar Capacity and shallowest Vnderstanding suited to the Capacity of the weakest and most unlearned written in such a plain and familiar Style and made such easie Doctrines that he that runs may read them So then here is no need of a leaâ—ned Priest to puzzle Peoples Heads with hard Words and pick their Pockets by Tropes and Hyperbolies for the Gospel with all the Doctrines and Precepts of it the Essentials of Religion and whatsoever is necessary to Salvation being so plain and easie to be understood may very well be preacht without Study or humane Learning by such as having freely received are willing freely to give But he chargeth the Quakers with mis-timing and abusing the Prophecy of Joel in applying it to this present Age. The words are And it shall come to pass afterward that I will pour out my Spirit upon all Flesh c. chap. 2.28 This Prophecy he tells us a learned Commentator tells him was cited and applied by St. Peter Acts 2. to the times of the Gospel Answ. What doth he mean by the times of the Gospel are not these times which we live in the times of the Gospel what times I wonder doth he take these to be But Peter explains the Word afterward by the last days for whereas the Prophet had said It shall come to pass afterward c. The Apostle saith It shall come to pass in the last Days c. Upon this the Priest recites these Words of his learned Commentator Whatsoever can be collected from this Place tâ— the Benefit of the Pretenders will receive a short and clear Answer by considering the time to which this Prediction and the Completion of it belonged and that is expresly the last Days in the Notion wherein the Writers of the new Testament constantly use that Phrase not for these Days of ours so far advanced toward the End of the World but for the time immediately preceding the Destruction of the Jewish Polity c. page 123. Answ. That this Prophecy then relates to the last Days whensoever they fall to be both he and his Commentator grant us but we do not agree which are the last Days He saith these days of ours are not the last Days but those Days immediately foregoing the Destruction of Jerusalem That the last Days did then begin I grant but that they are already ended I deny Will he call them the last Days and yet say thâ—se which are sixteen hundred Years latter then they are not the last Days What can he say more repugnant to Reason Which is more properly the last the foremost or the hindermost that that is gone before or that that followeth after But I observe he saith The last Days are not these of ours so far advanced towards the End of the World c. as if he thought the advancement of these Days so far towards the End of the World a fit Medium to prove them not the last Days then which I think he could not have found an unfiâ—ter since by how much the further they are advanced towards the End of the World by so much the more properly they may be called the last Days But he would have it That the Writers of the New Testament do constantly use that Phrase the last Days with relation to that time immediatly preceding the Destruction of Jerusalem Answ. No they do not constantly use that Phrase with relation to that time the Apostle Paul to Timothy saith In the last days perilous times shall come Peter also saith There shall come in the last days Scoffers This must not be understood of that time only wherein they lived because they both speak in the future Tense shall of a time hereafter or then to come saith the Apostle Iames to the rich men Your Gold and Silver is cankred and the Rust of them shall be a Witness against you
Maintenance in general described also that Maintenance in particular In the same House saith Christ remain eaâ—ing and drinking 〈◊〉 things as they give Luke 10.7 So again ver 8. Eat such things as are set before you For the Workman is worthy of his Maâ— Mat. 10.10 Here was the Maintenance which Christ appointed for his Ministers which was altogether Free and Voluntary But where hath Christ given Power to any man to alter this Maintenance and set up another in the Room of it Doubtless if any such Authority were given it concerns them that claim thereby to shew it But if Christ hath given no such Power whence then doth man take so much upon him Yet suppose Magistrates had such a Power to appoint Maintenance yet for any Magistrate to set out Tythes for that Maintenance is a diâ—ect Opposition to Christ. For Tythes having been commanded by God in the Mosaical Law to be paid unto the Levitical Priesthood and Christ having disannulled that Law and taken away Priests Tythes and Law altogether Heb. 7. what greater Affront can be offered to Christ what greater Contempt shewed of him then to see up that which he hath thrown down to establish that which he hath abolishâ—d But sayes he pag. 154. â—f the Quakers can prove from the Laws â—f God or right Reason that it is not Lawful for every one to do what he will with his own and consequently that he may not settle Tythes Lands or Monies upon the Clergy then they do something to the Purpose Answ Well then that I may be sure to do something even in his Sense to the purpose I will prove both from the Laws of God and right Reason that it is not Lawful for every Man â—o do what he will with his own The Earth is the Lord's and the Fulnes thereof whatsoever Man injoyes of it he holds but in Stewardship from God and must give an Account thereof unto his Lord. His Eye must be to his Master in the Use and Disposing of what he hath received from him and calls his own He may not imploy it â—o an Evil Vs. He ought to Honour God with all his Substance but he ought not to honour the Devil with one Farthing He may not spend his Substance upon his Lusts nor bestow it among Harlots The Prodigal that wasted his Portion after that manner confessed He had sinned against Heaven Luke 15.21 And the Steward that was accused for wasting his Master's Goods was called to an Account therefore and turned out of his Office Chap. 16. see also Eccles. 11.9 12.14 They mistake greatly that think man so independent and uncontrolable that he may do what he will with the Goods he possesses and imploy them to what Use he pleases He may not make an Idol of them neither may he uphold Idolatry with them In these and very many Cases more it is not lawful for any man either by the Law of God or right Reason to do what he will with his own Will any Protestant be so inconsiderate as to say that it is lawful for a Man to lay out his Money in Beads Crosses Crucifixes Agnus Deâ—'s and such like Trumpery Will he say it is Lawful to buy Masses Prayers Pardons Indulgences c Will he say it was lawful by the Law of God for Ethelwolf at Rome to give Two Hundred Marks a Year to buy Oyl to kâ—ep St. Peters 's Lamps and St. Paul ' s Lamps burning If he thinks this justifiable let him defend it if not he may in this very Instance see both that it is not Lawful for every man to do what he will with his own and also that Ethelwolf his great Donor and Patron did that with his own that was not lawful for him to have done namely uphold Superstition and Idolatry Nâ—r did he transgress in this Inâ—tance only of givâ—ng that Yearly Pension to Rome but in his Donation of Tythes also for it is evident he gave them to maintain a Popish Clergy dâ—generated from Apostolical Purity and fâ—â—lly corrupt both in Doctrine and Practice in upholding of which he did that which was Evil and therefore to be sure Unlawful And if it was not lawful for him to do what he would with his own how much less lawful then was it for him to do what he would with that which was none of his own but other mens If he did not well in giving that which was his own for the Maintenance of a False Ministry surely then he did worse in giving to the same Use that which was not his own but other mens which yet he must needs do if indeed he gave the Tythes of the whole Nation as some alledge and as they are now received For though he were a King yet no man I think will say that he had thereby Power of disposing or giving away other mens Properties If as King he had such a Power then farewel Property to all Subjects If he had not such Power rightfully yet did it that Deed 's unjust and the Chartâ—r therefore void But if he neither had nor used such Power but only decimated his own Demeasn Lands as some understand then cannot any general Claim to Tythes be derived from his Charter But suppose that Ethelwolf had an ample Power of disposing what he pleased or that the People had by Consent joyned with him in the Donation every man according to the Interest he had yet neither could he single nor he and they conjoyned grant any more then belonged to themselves They were possest of the Lands and injoyed the Profits These they might dispose of I do not say to an Evil Vse of these they might have given what part they pleased If they had given the Tenth Part of the Land the tenth Acre in which Sense some understand the words of the Charter aliquam portionem terrarum haereditariam in Ingulf how unrighteous soever it had been in respect of the Use and End to and for which it had been given yet they to whom it had been so given had thereby had a distinct Property and Possession If they had had a mind to have given the tenth part of the yearly Profits which I know is the tâ—ing aimed at that I grant they might have done for thâ—mselves and during their Lives such Gift would have been of force against them being bound by their own Act. Bâ—t for them to make a gâ—ant of the 10th part of the Profits of the Land forever is to my Understanding utterly repugnant to Reason Justice and Equity For it must be consider'd that by the Profits of the Land is not understood the natural only â—ut the artificial Product thereof not what the Earth of her own accord without any Help of Man brings forth which I think would be little and comparatively little worth but what by the painful Labour continual Toyl daily Sweat thoughtful Care and great Charge of the diligent and industrious Husbandman is digged and as it were torn out of