in the matters of the Worship of God would readily be quite spoyled and they be necessitated to betake themselves to other callings to gaine a livelyhood to themselves and familys seing there would be no use for studyed sermons and their rhetoricall conn'd discourses by which they have laboured to tickle the ears and please the fancys of their hearers and have done all their art or eloquence could to reach the natural affections of people But now the Lords chosen people that are taught by the true Shepherd Jesus Christ have learned to know his voyce from the voyce of a stranger and to feel more of the true Life of Jesus Christ raised up in their hearts by a few words spoken from that Life though it be but in a homely way by a Trades-man or a poor handmaid then ever they sensibly felt by the most eloquent and meer artificial Preachers that are strangers to this Life and therefore it is but little wonder though these men stretch forth and employ the most of their Rhetorick and parts to declare against us both in pulpit and print For they homologate that word which Erasmus spake concerning Luther that it was a hardtask he had taken in hand seing the Popes miâ—re and the Monkâ— bellys stood in the way So it is with the Lords Witnesses in this day their work would be easier in promoting the true Reformation of Gods worship and people if the pride greedyness of the Clergy their esteeme with power over the people their stipends set rents were not concerned for they walk no further by Scripture rule though they call it their onely rule then the Scripturs do stand with their interests Hence though there be no warrand to admitt of any to be members of the Christian Church but true Believers that know upon what ground they owne the Christian Faith yet they will have all the Subjects of the Nation whether they have any evidence of Faith or not to be members of their Church that their power may be of as large extent as that of the Civil Magistrate yea without any Scripture warrant they take Infants to be members by sprinkling them though they have no better warrand for joyning men and women in marriage together then a Popish Canon yet such is their love to have a hand in all the concernments of the people that they must needs be the instruments against which with many more of this nature we beare our Testimony and therefore no wonder they rage so much against us Now there being no formall charge in all the said bitter postscript set down against us but that false one that we put a false Christ in stead of the true Iesus deny Christ to be the second Person of the Trinity Iesus the son of Mary to be the true Christ alone c. as he goes on in that pag 553. without any proof it shall here suffice to say those things being so fully answered in this following Treatise and also in other books of our Friends The Lord knoweth we are shamelesly traduced slaundered in this matter as in most of other things charged upon us by our adversarys and it can not be but strange to me that any who pretend to be Christians or Gospel-Ministers should be so impudent or otherwise so grossely ignorant if not malicious in their calumnys seing it hath so often been published both by word and writ and in print that we owne no other Saviour but Iesus Christ borne of the Virgin Mary and crucifyed at Ierusalem and that the Lords People never had have or ever shall have remission of sins but through the meriâ—s and vertue of that precious blood and sufferings which our Lord Iesus the Onely begotten Son of God did undergoe and shed at Jerusalem that He is true God and Man yea what ever the holy Scripturs of Truth do witness concerning him that we dearely owne with our souls and hearts avouching with a firme faith that the same Christ hath given a measure of Light to every man Joh. 1 9. Tit. 2 11. which is of a Divine Supernatural Substantial being a beame and ray of his Blessed Spirit to convince the world of sin and duty sufficient to bring all men to Salvation being joyned unto and rightly improven according to the testimony of many places of holy Scripture which call him the Light of the world and a Light to inlighten the Gentiles the true Light that enlightens every man that cometh into the world and that the Grace of God that brings Salvation hath appeared unto all men teaching us that denying ungodlynesse and worldly lusts c. This is the free Gift which Christ hath purchased Rom. 5 18. and therefore ought to be taken heed to and believed in as Iohn 12 36. For Christ is given to be a Leader to his people and hath promised to be with them to the end of the world and this is by his spirituall and inward appearance in the Hearts of men And becaus we beare our Testimony to this appearance of Christ in us shall we be therefore thus malitiously traduced by such prejudicated men I shall wish no worse to him or them but the Lord forgive them and open their eyes seing I know some that have been little inferiour to them in prejudice in a day to whom God hath shewed mercy and therefore my bowels are moved for such This man also chargeth us that we are greater enemys to none then to the faithfull Ministers and eminent labourers in the Gospel as he doth expatiate at large in the beginning of that page 556 in the Postscript To which I reply passing by his ungodly and unchristian expressions and Epithetes that we have ever had a reverent esteeme of all faithfull ministers that in simplicity and sincerity of Heart have endeavoured to preach the Gospel though in many things short of these blessed discoverys God hath manifested to us and we do remember them that were such with that due respect that becomes as having been faithfull according to their measure in their day and were blessed to be instruments in Gods hand to the good of many that in singlness and sincerity of heart did heare them But it is not the duty of any Christian to stand still and shut out any further discovery then they attained unto for as all the degrees of the Apostasy came not at once nor with the first or second trumpet Rev. 8. so neither is the Reformation to be compleated by the first or second vial Rev. 16. And therefore though they studyed Sermons yet many of them at times spake as the Lord gave it them witnesse Iohn Knox who told the Queen of Scotland when she was threatning him as Alexander Petry in his History of the Kirk sheweth Pag. 236. that in the preaching place he was not master of his own tongue but behoved to speak as God commmanded him c. So many good men after the Reformation from Popery could be
foolish and groundless distinction that they have borrowed from the Popish School-men The Scriptur telleth us nothing of this nicity yet we do acknowledge the person of Christ. 10. And if by Person they understand his manhood or the man Christ Iesus we believe that Christ is man and a singular man that is to say he is not two or many men but one onely man as also he is singular for the excellency of his nature even as Man 11. So that whatever excellency any other man hath in his nature Christ hath the same and also far greater and more excellent in his who is the heavenly Man or Lord from heaven the second Adam that is a quickening Spirit whereas other men in comparison of him yea Adam the first Man is but of the Earth Earthly So that as farr as the most high heavens do excell the base and low Earth so farr doth Christ even as Man excell all other men and that not onely in accidents as the Popish school-men and the Presbyterian Teachers following them do teach but in nature and Substance And therefore as the Heavens do influence the Earth and make it fruitfull by the virtue that proceedeth therefrom so the heavenly Man Christ Iesus doth influence all other men by his Light and Life that they may be fruitfull in holiness and righteousuess and who remaine unfruitfull it is not for want of the Life and Spirit of the Heavenly Man as not influencing them but becaus that by unbeliefe they harden their hearts against his Heavenly breathings and influences And this distinction betwixt the very nature of the Soul and Spirit of Christ as man amd that of the soules of all other men is clearly held forth by Paul according to the wisdom given him of God that whereas the Soul of any other as namely the Soul of Adam was made a living Soul the second Adam is a quickening Spirit who quickens both the Souls and bodys of other men who in faith receive his quickening life and Spirit and whatever virtue the Souls of any other holy men have to quicken others they have it not of themselvs nor yet immediatly of God the Father but they derive it from the heavenly man or second Adam Christ Jesus who hath it immediatly of the Father who is the Mediator between God and Man even the Man Christ Iesuâ— 12. And this doth manifestly hold forth a substantial dignity and excellency in the nature of the Man Christ Jesus even as a man above the nature of all other men and Angels which the Papists and Presbyterian Teachers do both deny 13. And thus it may appear how much more we do esteeme of the Manhood of Christ Iesus then either Papists or Presbyterians SECTION VIII 1. The fourth accusation is false for we owne no other Iesus Christ but him who was born of the Virgin Mary 2. He was the true Christ of God before 3. That the man Christ Iesus was from the beginning 4. Some Scripturs brought and opened to prove this as Eph 3 9 Joh 6 38. 1 Cor 15 47 48. Joh 3 13. Eph 4 9. 1 Cor 10 3 4. the same proved from 1 Tim 2 5. and 1 Cor 11 3. 5. Christ was anointed from the beginning Prov 8 23. Psal 2 6. 6. The Man Christ before Abraham and John the Baptist. 7. Some more Scripturs opened as Psal. 110 34. Amos 2 13. Heb. 6 6. Rev 11 18. And some more Scripturs opened out of the Old Testament to prove that the Man Christ was from the beginning as Gen. 32 24. Gen. 19 24. 8. That the outward flesh and blood is not properly the Man but the Soul or inward man 9. More Scripturs opened out of the Old Testament as Ezek. 1 26 27. Dan. 7 9. 10. Christ his Soul and heavenly flesh and blood from the beginning 11. The Soul Life or Spirit of the Heavenly Man doth as far extend as his heavenly flesh and blood even to all the Saints 12. Though they have not the center or root of his Soul and Life in them but onely a measure ray or emanation of it 13. The Scripture no where saith that Christ did take his Soul but onely his outward flesh of the Virgin and so according to the flesh he was onely the Son of Mary David and Abraham by virtue of his outward conception and birth The fourth Particular whereof he accuseth us is that we deny Iesus the Son of Mary to be the alone true Christ. 1. This is a false accusation We own no other Jesus Christ but him that was born of the Virgin Mary who as concerning the flesh is the Son of Mary and the Son of David and the Seed of Abraham 2. And yet he was the true Christ of God before he took flesh and before he was the Son of Mary or David or of Abraham for his being born of the Virgin Mary made him not to be Christ as if he had not been Christ before But he was Christ before even from the beginning as I shall prove clearly out of Scripture Eph. 3 9. it is said expressly that God created all things by Iesus Christ. Now if all things were created by Jesus Christ then Jesus Christ was before all things for the cause is always before the effect at least in order of nature But to this they object that by Iesus Christ is meant the Word onely in this place whereas the Word onely is not properly the Christ but the Word as cloathed with the Manhood or the Man as united with the Word And so I answer that the Word onely is not properly the Christ without the Manhood but it is the Word made Flesh or made Man And therefore seing the Apostle by the Spirit of God hath declared that all things were created by Jesus Christ and that Jesus Christ signifieth properly the Word made Flesh or made Man it is clear that according unto the Apostle the Word was mad flesh or Man even from the beginning 3. And this will yet more appear by comparing this place with other places of Scripture as Ioh. 6 38. For I came down from heaven not to do mine own will but the will of him that sent me Now Christ spake this not simply as the Word or as God but as Man for as God he had no will of his own distinct from the will of the Father for the Father and the Word have but one onely will whereas the Man or Manhood of Christ hath indeed a distinct will which yet is always in union with the will of the Father And seing Christ spake this as Man it is clear from his own words that as Man he came down from heaven and was Man before he descended to take part of our flesh in the Virgins womb and therefore Paul calleth him the Second Adam the Lord from heaven and that heavenly Man 1 Cor 15 47 48. Also it is clear that Christ himself speaketh in the 6 of Iohn of his flesh and blood that did
promised to our Parents after the fall and actually gave unto them even the Seed of the Woman that should bruise the head of the Serpent And therefore though the outward comeing of the Man Christ was deferred according to his outward birth in the flesh for many ages yet from the beginning this Heavenly Man the promised Seed did inwardly come into the hearts of those that believed in him and bruised the head of the Serpent and destroyed him that had the power â—f death that is the Devil the stronger man entering 〈◊〉 house and dispossessing the strong man and casting 〈◊〉 out And thus Christ is the Lamb that was slain â—rom the foundation of the World namely in that 〈◊〉 the beginning even as soon as our first Parents 〈◊〉 the measure of the Life of the Lamb which 〈◊〉 in our first Parents in the innocent state came as 〈◊〉 were to be slain in them by transgression and to â—ndergoe sore and deep sufferings by reason of 〈◊〉 sin even as the Seed Christ complained by the â—rophet Amos 3 13. Behold I am pressed under you 〈◊〉 cart is pressed that is full of sheavs this must 〈◊〉 be understood of the Life of Christ as Man for as God he can not suffer nor be slain whereas the Life of Christ as man is capable of suffering and being crucified as unto us although that Life still live in it self unto God namely that Seed or measure of it graffed or imprinted in us according to which the Apostle declareth that they who fall away from Christ do crucify again to themselvs the Son of God Heb. 6 6. And Iohn saw that after Christ was outwardly crucifyed at Ierusalem he should be again crucifyed in spiritual Sodom and Egypt whicâ— is the Apostat Church Rev. 11 8. And 〈◊〉 hath he been crucifyed by the Wicked even froâ— the beginning and hath lived in all Saints as 〈◊〉 before he came in the flesh as to his outward birtâ— as since So that as Paul said I live yet not I but 〈◊〉 that liveth in me The same could Abraham 〈◊〉 Moses and all the Prophets say that Christ the Heauenly Man and Second Adam lived in them 〈◊〉 they lived by his living in them as he said to 〈◊〉 Disciples becaus I live therefore shall ye live 〈◊〉 But Christ as he is God liveth in all and is altogâ—ther uncapable of the least suffering and althougâ— as Man he may and doth suffer yet in due time 〈◊〉 suffering Life will prevail and be raised up over 〈◊〉 its Suffering in all men where it suffers by 〈◊〉 of sin to the everlasting comfort of them that 〈◊〉 in him and obey him but to the everlastiâ— torment of them that do not believe in him 〈◊〉 give obedience unto him 7. But yet more particularly to prove that the Man Christ was from the beginning see Gen. 32 24. Now when Iacob was left alone there wrestled a man with him unto the breaking of the day and that this was Christ is clear from Hosea 12 4. For it was such a man as was also the LORD GOD of Hosts to whom he prayed and made supplication whom Hosea calleth also the Angel See also Gen. 18. where the Man Christ appeared unto Abraham with two Angels that are called men ver 2. for Angels are a sort of Heavenly Men and one of these three men Abraham prayed unto and therefore it was the Man Christ who after he had talked with Abraham ascended and did afterwards destroy Sodom and Gomorrah with fire and brimston And Gen. 19 24. it is said The Lord rained from the Lord fire and brimston therefore this was no other man or Angel but the Heavenly Man Christ Jesus who at divers times appeared unto the Fathers in the true forme of a Man yea even unto Kiug Nebuchadnezar together with the three children in the firy furnace and although it is commonly supposed that it was onely God that appeared thus in a fantastical forme and shape of a man and not that it was really the Man Christ Jesus yet this is by no means to be granted otherwise we should give away the cause to the Manichees and such who affirme that Christ was never a real and true Man even when born of the Virgin Mary and crucifyed 〈◊〉 the cross but onely that it was a phantasme or phantastical appearance of man For indeed seing he 〈◊〉 called as really Man before his outward birth in the flesh as afterwards we have as good cause to believe him to be true and real Man before his outward birth 〈◊〉 in the flesh as after 8. For it is not the outward flesh and blood that is the Man otherwise the Saints that have puâ— off the outward body should cease to be men 〈◊〉 Christ should have ceased to be Man betwixt 〈◊〉 death and his resurrection but it is the Soul or inward Man that dwelleth in the outward flesh or â—ody that is the Man most properly such as Christ 〈◊〉 even from the beginning 9. And this was the Man even Christ whoâ— Ezekiel saw in his vision upon the throne above 〈◊〉 firmament Ezek. 1 26 27. and whom 〈◊〉 saw Dan. 7 9. and this was long before his outward birth in the flesh and was as real a vision of the Man Christ Jesus as that which John â—ad Rev. 1 from ver 13 to 19. And this same Man the Lord Jesus Christ Isaiah did see Isa. 6. sitting upon his heavenly Throne so that his traine or skirts filled the Temple The same also appeared unto Adam Gen. 3 8 9 10. nor will it prove that he whom Ezekiel saw was not the real Man Christ Jesus becaus it is said that he saw as the similitude of a man for even when Christ came outwardly in the flesh he is said to be found in fashion or likeness as a Man and yet he was a true Man and did truely and really partake of our flesh and blood by his outward birth 10. Yet before this even from the beginning he was the heavenly Man and had his Soul and Heavenly flesh and blood by which he reached unto the Saints in all ages and did refresh and feed them unto eternall Life And forasmuch as he gave them of his flesh and blood from heaven he also gave them of his Life or Spirit as he is the Heavenly Man or Second Adam 11. For the Life or Spirit of the Second Adam doth extend as farr as his heavenly flesh and blood And thus the Word was made Flesh even from the beginning and dwelt in us as in all Ages and they beheld his glory as the glory of the onely-Begotten of the Father full of Grace and Truth yet he dwelleth not onely in the Saints but also without them in himself and did so from the beginning 12. For the Saints can not contain Christ even as Man they onely partake of some measure or ray or emanation of him they have not the Center or spring of his Soul and Life in
a comfortable then 〈◊〉 is a true doctrin that we have the Man Iesus Christ 〈◊〉 near unto us in virtue of his Divine Life and Soul in his Divine Seed and Body extended into us and thus he is the Incarnat Word or Word made flesh â—welling in our flesh and is made like unto us for as we are flesh so he is flesh also but of a more excellent make or creation And thus he is the Brideâ—room and Husband of our Souls to whom we may approach and whom we may kiss and imbrace and handle with the hands of our Soul and whose glory we may behold even the glory of the Word made flesh and dwelling in us Whereas the glory of the Word as it was in God before it became flesh or cloathed it self with the heavenly Manhood no eye of Angel or Saint ever could or can behold for the Glory of the Word simply considered in God out of the Manhood of Christ is God himself without any middle or Mediator 8. And this none hath ever seen or can see no not the most glorious Angels but it is the Word made flesh or God made manifest in flesh to wit in the Heavenly Flesh or Manhood of Christ that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as wel as of the most Holy Souls as Paul declared Great is the mystery of Godlyness God manifest in thâ— flesh c. seen of Angels Observe here it is not God simply but God manifest in flesh that is seen of Angels and is believed on in the world although he was both seen of Angels and believed on in the world long before he was manifest in that outward body of Flesh which was also a most glorious manifestation and excelleth in glory all the outward manifestations that ever were or shall be but the Angels and Saints did really see him before that nanifestation in outward flesh and the Saints do now really see him although his outward body and external person be not now present for us to behold 9. Yet the Word Incarnate or made flesh and called by Iames the Ingrafted Word we do really see for it 〈◊〉 in us and unlesse it were made flesh or incarnate it could not be ingrafted into us for all ingrafting or implanting requireth some similiâ—ude or analogy of nature and substance therefore we can not graffe an apple or cherry-graffe upon stone or iron or bare earth by reason of the great unlikenesse and distance of their natures and yet the Word simply and nakedly considered in God before it was made flesh is more unlike unto us and in nature more remote from us then an apple is from stone or iron Therefore to the end that the Word may be ingrafted into us and we again ingrafted into it the Word must be incarnate or become flesh as we are for all men are a sort of flesh and so called in Scripture in comparison of God that is purely a Spirit and though the Souls of men 〈◊〉 Spirits yet comparatively as unto God they are as it were flesh And thus the Word is become flesh that is to say hath advanced a step or degree nearer unto us then as it was in God before any thing was made and the Word was first of all made flesh to be the Root and Foundation of all other created beings and for which they are created 10. For it is a more noble creation then all things else and is 〈◊〉 this creation as the Apostle declared expressly Heb. 9 11. the words not of this 〈◊〉 should be translated not of his creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some think fit rather to call it an emanation from God then a creation to speak strictly which I shall not dispute about for it rather is a strife about words then in the thing it self Now when I say that the Light Life and Spirit of the Heavenly Man Christ Jesus is not in us as in respect of its Fountain and Center or Spring but onely by way of emanation or participation we deriving it from that Central Light and Life that was in him that was born of the Virgin Mary 11. I do by no means acknowledg or understand that the Deity had onely its Center in that Man and from him doth ray into us for the most Blessed and Glorious Deity properly hath no center and rays distinct by way of emanation but rather is all Center according to that noted saying of Hermes Trismegist God is a Circle whose centâ—â— is every where and is no where circumscribed And therefore the Blessed Deity is as centrally and essentially in us as in the Man Christ Iesus 12. But still as in respect of union manifestation and operation and also in respect â—f communion and fellowship the Man Christ Jesus or Word Incarnate is the onely and proper middle and Mediator betwixt God and us so that whereâ—â— God is immediatly united with the Man Christ Jesus no other men or Angels have or indeed are capable to have an immediat union with God their union is onely mediat with God and so their communion and fellowship with him is but mediat also by the means of Christ Jesus although in respect of other means it is immediat And of this I found needfull once for all to acquaint the Reader to prevent his misâ—â—ke SECTION XII 1. How much more truely we own aud esteeme the Manhood of Christ then the Author of the Postscript or his Brethren 2. A testimony of Luther for the Man Christ his being every where 3. Another Testimony from those who imbraced the Aungustane Confession in that Treatise called Liber Concordiae that Christ as Man is really present with the Saints on Earth 4. The Lutherans grosse errour in the manner of this presence hath given occasion to many to deny the Truth it self becaus they could not understand the manner 5. The manner offered in this Treatise most consonant both to Scripture and Reason and almost to Sense 6. How Iohn saw the Son of Man in the midst of the golden candlesticks after his Ascersion 8. How Christ 〈◊〉 the ladder by which we ascend unto God 8. The Nephesch and Neschamah of Christs Soul distinâ—guished 9. Christ his spirituall coming in his Saints as the Son of Man Maâ—th c 16 ver 28. 10. A Testimony of Calvin that Christ as Man doth sanctify us and give us Grace 11. Some testimonys from S. R. his Epistles that Christ is in the Saints not onely by his Graâ—es but by himself 12. Another Testimony of Calvin 13. That S. R. speaketh of the Man Christ his being in the Saints 14. Many call that hâ—rrid blasphemy in us which they commend in S. R. and others of their own Teachers which is great injustice and partiality 15. Christ his knowing the heart of the Samaritan Woman and curing the woman of Canaan of her issue of blood proveth the extension of his Soul and Life or Spirit
my heart doth not only not bear witness for but against and indeed the Scripture also doth beare witnesse against them Of this sort I shall cite a few of many 1 part Ep. 12. The Bible beguiled the Pharisees Surely this is a very unsound and unwary expression and I dare say had such an expression dropt from the penn of any called a Quaâ—er it would have been called blasphemy The Pharisees beguiled themselves in wreâ—ting and misunderstanding the Scriptures as the Priests do in our days but the Bible or Scripture is altogether innocent of this Again 1 part Ep. 88 I am sure Christ hath by his death and blood â—asten the knot so fast that the fingers of Devils and hell-fulls of sins can not loose it This is expressly contrary to the Scripturs testimony that saith your iniquitys have separated betwixt me and you Surely such sin-pleasing doctrine although it be sweet in the mouths of Professors yet it is most unwholesom for their Souls as sweet poyson why did the Lord threaten the Romans the Ephesians the Laodiceans to cutt them off remove their candleâ—ick and spue them out of his mouth for their sins if this mans doctrine be true that hell-fulls of sins â—an not loose the knot Is not this to embolden people in all manner of sin to tell them that hellfulls of sins can not separate them from Christ If he had said Those that are come to witnesse the indissolvible bond or knot betwixt Christ and them are preserved pure and free from all great and grosse â—ins at least he had said more according to the truth and the Scripturs testimony which saith he that abideth in Christ sinneth not And if the righteous man turn from righteousnesse it shall be forgotten Again 1 part Ep. 181. We have need of a Saviour to pardon the very diseases and faulâ—s and weaknesses of the New man and to take away to say so out godly sins or the sins of our sanctification the drossâ— and scumme of spirituall love This is very unâ—ound to charge sin and filthynesse upon the work of the Spirit of God in the hearts of his people whereas the Scripture saith his work is perfect And indeed how can any impure thing proceed from the Spirit of God that is altogether a most pure and holy Spirit Again 2 part Ep. 7. He who is woer and suiter should not be an house-hold-man with you till ye and he come up to his Fathers house together This is contrary to the Scripture which saith I will dwell in them and walk in them And if any man will keep my commandments my Father and I will come and make our abode with him Hence the Saints on Earth are called Gods Temple and house Again 2 part Ep. 48. The fruits that grow here are all seasoned and salted with sin A grosse unsavoury expression are the fruits of the Spirit aslove ioy peace gentlenesse goodnesse faith long-suffering meeknesse temperance c. all salted and seasoned with sin How then could the Lord relish and accept them Again 3 part Ep. 9. Howbâ—it we be but half-hungered of Christ here This is contrary to the promises of the Lord and experience of the Saints Did not David say My cup overfloweth And is it not said in the Song Eat O friends drink abundantly O beloved And is it not promised in the New Convenant they shall not hunger and thirst c. And said Paul that ye may be filled with the fulnesse of God And of Barnabas it is said he was a good man and full of the holy Ghost It 's true all that is received in this life is but as a first-fruits and earnest of that to come yet there is a very blessed and large enjoyment of Christ to be attained here so that the faithfull can say they want no good thing and although they hunger yet it is not for famine or want but to sharpen their appetite Yea in contradiction to himself he â—aith 1 part Ep. 128. Pray for me his prisoner that he would be pleased to bring me among you again full of Christ c. And 1 part Ep. 140. O thirsty love wilt thou set Christ the well of Life to thy head and drink thy fill drink and spare not drink love and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life Again 1 part Ep. 62. he saith Reprobats are not formally guilty of contempt of God and misbelief becaus they apply not Christ and the promises of the Gospell to themselvs in particular for so they should be guilty becaus they believe not a lye which God never oblieged them to believe But this is to make God guilty of hypocrisy that reproveth the world of unbelief and offereth faith and Salvation unto all nor doth God obliege them to believe a lye becaus Christ hath given himself a ransome for all and dyed for all as the Scriptures expressly declare Again see 1 part Ep. 3. Except a man marâ—yr and slay the body of sin in sanctifyed self-denyall they shall never be Christs martyrs and faithfull witnesses And yet in contradiction he saith within 20 lines in the same Epistle Howbeit we can not attain to this denyall of me and mine that we can say I am not my self my self is not my self mine own is no longer mine own yet our aiming at this in all we doe shall be accepted This is another sin-pleasing doctrine plaine contrary to the Scripture which faith unlesse a man deny himself c. it doth not say if he aime at it he shall be accepted Surely this is to â—ue pillows under mens arme-holes and to embolden them in sin for who will not say they aime at self-deniall although they attaine not unto it Again see 1 part Ep. 14. Some are partakers of the holy Ghost and tast of the good Word of God and of the powers of the life to come and yeâ— have no part in Christ at all citâ—ing Heb. 6 4. But this is a grosse contradiction seing none are partakers of the holy Ghost but by Christ. But these mentioned Heb. 6 4. are such as having a part in Christ may fall from him Again see 1 part Ep. 50. The best regenerate have their defilements and if I may speak so their draff-pack that will clogg behind them all their days and wash as they will there will be filâ—h in their bosome A most unfavoury and unsound expression contrary to the promises of God and the experience of many that witnessed a cleansing from all filthinesse and sin Again 1 part Ep. 27. All Christs good bairns goe to heaven with a broken brow and with a crooked legge Contrary to Scripture which faith Thou shalt walk in the way safely and thy feet shall not stumble Prov. â— 23. And Christ is a perfect Physician who as he cured the lame bodys of those that believed in him perfectly so doth he cure the lame â—ouls of all his
eyes are trueâ— opened to leave her and come out of her 6. And though she pretend to be more for a spâ—ritual way of preaching and worship then eitheâ— Papists or these called the Episcopal yet reallâ— upon the matter she is not one jot more for thâ— same then they are but doth fully aggre witâ— them in those principls that in their very naturâ—â— oppose all spirituall preaching and praying For 〈◊〉 they say that true Grace or ptety is not essential to 〈◊〉 Minister of Christ She saith the same Do theâ— say that men may preach and pray without the speâ—cial and immediat movings of the Spiâ—it of God anâ— while they thus preach and pray they ought to bâ— heard if having an outward call from the Church She saith the same Do they say that immediat calls are not needfull to Preachers She saith the same And in a word I know not in the least wherein she is any more a friend to the Spirit of Christ and to preaching and praying by the same or wherein she is not fully as great an enemy yea rather upon the matter she is greater for I believe there shall hardly be found any Council Provincial or General among the Papists themselvs that have so expressly and directly denyed and judged out all new revelations and immediat teachings of the Spirit as the Presbyterian Church have done in their assembly at Westminster and indeed all praying by the real movings of the Spirit of Christ being once denyed and a Worship without the Spirit being set up it is a meer circumâ—tance whether it be in a set forme of words yea 〈◊〉 or nay onely that which is for a set forme of words and a stinted Liturgy the Spirit being once excludâ—ed by both partys seemeth to be less sinfull and alâ—o less scandalous for he that prayeth by his set â—orme is out of all hazard to use words of non-sense â—nd blasphemy providing the set forme contain â—othing but sound words whereas he that prayâ—th onely out of his imagination for out of what else â—oth he pray seing he doth not so much as pretend to â—eceive his words from the Spirit is really in this 〈◊〉 And it is wel known how oft some have really spok non-sense and blasphemy who had no 〈…〉 better guid then their own roaving imagination when they said their prayers and many times the people in stead of being moved to seriousness by such prayers were moved to laugh at the ignoranâ—â— and folly of such Speakers and certainly of two evils it is the lesser to have a Liturgy or stinteâ— forme then to suffer such abuses as have beeâ— committed by some both Presbyterian and Episcopal Preachers in their Pulpits in their Prayâ—ers 7. And indeed there are two Questions I coulâ— never get resolved by any Presbyterian 1. Wâ—â— their Preachers study their Sermons before hand left they should speak non-sense to the People aâ—â— yet study not their Prayers before hand but 〈◊〉 them forth ex tempore 2. Why they think Lawfull to sing by a book and yet think it unlavfull to pray by a book And these two questiâ—â— I leave with this Author of the Postscript to answeâ— and shall proceed to take notice of his other 〈◊〉 wherein I intend to be more brief haâ—ing no arguments to answer and the Author haviâ—â— brought none against us nor indeed any Testimoâ—nys to prove the Quakers guilty of any such 〈◊〉 as he accuseth them of but spendeth most of all 〈◊〉 paper in most horrible bitter revilings and 〈◊〉 accusations Some of which I shall here insert 〈◊〉 give the Reader a trial of the bitterness of this mans spirit and that he has not the least true ground for any such revilings in the next place I intend to shew 8. Let us then stand still a little aâ—nd heare his raiâ—ings and raiâ—ing revilings and uncharitable speeches he soameth out against us even as a troubled Sea casteth out foam and dirt this abyss of all abominations deâ—perat Quakerism root of bitâ—erness this ditch and deep pit pernicious ways Soul-murthering delusions spreading contagion â—equally loathsome and hatefull to their Soules with 〈◊〉 bell Sathans slime botch of hell pure Devilism 〈◊〉 the dung of all these desperat soul-destroying heresys â— videliceÌ„t of Popery Arminianism Erastiamsm â—Socinianism Arianism Petagianism Familism â—Antinomianism Heathenism and Atheism 〈◊〉 â—having a speciall power and influence over and 〈◊〉 〈◊〉 the bodys and spirits of not a few of that monstrous 〈◊〉 dung of hell dished up with a piece of the black â—Art peculiar to that Tribe the very stink of hell which cometh forth at their impure and poâ—â—uâ—ed â—mouths in blasphemys against God his Christ his â—Spirit his Word his precious and pure Ordinances 〈◊〉 purchase of the blood of Christ and the means 〈◊〉 fellowship with the Father and with his Son Iesus â—hrist most odious vermin and black locusts that 〈◊〉 crawled out of the infernal lake or croked upon the face of the Earth blasphemous belchings 〈◊〉 the very sibilation of the Old Serpent What name or notion can be faln upon or found fit to unfold the nature of that doctrin comprehensive of all these doctrins of Devils whereby the Gospel hath been from the beginning opposed through Satans black art and utmost malice as if this one shape and size of enemyâ— to the Gospel were gathered together and cemeâ—ed all the severall partys that ever Abaddon anâ— Apollyon commanded in his severall expeditionâ— against the Prince Michaël And thus Reader I have set before thee somâ— part of this Presbyterian mans Rhetorick forâ—â—trial and if thou hast the least measure of true diâ—cerning so that thy ear can try words as 〈◊〉 mouth tasteth meat it will be easy for thee to judgâ— whence such bitter and unchristian revilings proâ—ceed and what spirit hath taught him to utter 〈◊〉 many gross lyes and slaunders against an innoceâ— People and none can expect that I will be at thâ— pains to refuâ—e such stuff it containing nothing 〈◊〉 argument nor proof that we are guilty of 〈◊〉 things but onely bare affirmations 9. And though in former times the Presbytâ—rian Teachers had such great esteeme througâ— the great blindness that was over the Nation 〈◊〉 the minds of most people that their bare saying 〈◊〉 were like Divine Oracles yet the times are now 〈◊〉 a great measure changed that what they say will not be believed so easily nay will not at all be believed by thousands unless they bring good and sufficient proof for the truth of what they say for there is an eye opening in many in this Nation that is seeing clearly how these deceitfull men had too great power over them to impose upon their faith and they are now resolved not to be so abused by them as formerly and therefore I am perswaded such bare affirmations without the least shaddow of a proof will have weight with none but such as yet give up themselvs blindly and implicitly to be led by these blind
Concerning Christ. 6. The second accusation a meere quible about the invented words of mans wisdom but the truth of the mystery is owned by the Quakers 7. Father Word or Sone and Hoâ—y Ghost are three otherwayes then in meere union operation or manifestion towards us onely but not three substances 8. Divers judged pious and learned men of the Ancients denyed and disputed against 3. hypostases and 3. persons as Jerom and Augustin 9. The third accusation a quible and false upon the matter 10. Christ is a singular man 11. Whatever excellency other men have the heavenly Man Christ Iesus hath the same and more also 12. The man Christ Iesus hath a substantiall dignity and excellency above all men in his manhood Nature 13. The Christian Quakers esteeme more highly of the man-hood of Christ Iesâ—â— then either Presbyterians or Papists PAg. 9. to wards the beginning And yet every Article of this that they may for ever destroy the foundations of salvation is by them oppugned and subverted They puting a false Christ in stead of the true Iesus the Son of David our onely saviour denying Christ to be the second person of the Trinity denying Christ to be a singular person denying Iesus the Sone of Mary to be the alone true Christ but affirming Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world affirming Iesus the true Christ the Sone of Mary to be onely an ordinary vessell which containeth this Light as the Spirit of eveâ—y other 〈◊〉 man doth and so not onely pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place cloaâ—hing them with the glory of his proper titeles as being Christ as well as he becaus containing the some Light with his 1. Answer Because the Author of the Postscript layeth the whole streâ—s of all his accusations upon what he doth here lay down as the principls of the people called Quakers and for which as supposing all these to be truely alledged which yeâ— are extreamly false he goeth on at an high rate in divers whole pages both before and after these words of his already mentioned alledging that we deny all the Articles of the Christian â—aith strike at name thing of Christian religion thus robing us of the whole Gospell and turning us over into pure Heathenism shuts us out eternally from all access unto God and makes our salvation for ever simply impossible Therefore I have found it sit to sett down word by word these his particular charges which are the alone foundation of his whole discourse And allthough it may suffice to any sober man simply to deny these charges as applicable to us who are called Quakers and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter and that this is enough 〈◊〉 overturn the foundation of his discourse and consequently the disâ—ours it self that is built on it seing he doth not bring the least proof for what he alledgeth against us from the words or writings of any of that people but meer blind suppositions and false consequences which doe no wayes follow from our principle yet for the further satisfaction of the sober inquirer â— intend God willing and assisting me by his grace to goe through every one of these particulars and in the simplicity and nakedness of truth to giveâ—â—â—ithfull accompt and declaration of our faith touching every particular which are eight in number The first whereof is that we put a false Christ in steâ—â— of the true Iesus the Sone of David one onely 〈◊〉 2. This is a false accusation for we acknowledâ— no other Christ but the one onely and true Chriâ—â— Iesus the Sone of David our onely saviour 3. And that the soundnes and truth of our faitâ— may appear in this particular let the reader knoâ— that we do most faithfully believe and acknowledâ— Jesus Christ to be true and perfect God and true and perfect man 4. And that the nature and substance of his Goâ—-hâ—ad is not the nature and substance of his Mâ—â—-hood his Man-hood is not his Godâ—head 〈◊〉 his God-head his Man-hood yet the Man 〈◊〉 God by reason oâ— that most wonderfull union 〈◊〉 the two naturs so that as the soule and body of a man are but one man by reason of 〈◊〉 union that is betwixt them although the soule be not the body nor the body the â—oule in like manner but in a more wonderfull sort the God-head and Man-hood of Christ are but one Christ without any confusion or transmutation of the God-head into the Man-hood or of the Man-hood into the God-head And the God-head of Christ is not any inferiour divinity or deity but the very same God-head of the Father so that Christ as God is equall with the Father and one and the same God with him of one nature and substance Again the Man-hood of Christ is a true and perfect Man-hood so that Christ as man hath a true and real soule distinct from the God-head yet forever united with the same in a most immediat and wonderfull manner of which union no other soul or Spirit of men or angels ever were or shall be partakers As also he hath a true and reall body so that whatever perâ—fection the Man-hood of any other man hath the Man Christ hath the same and that much greater and more excellent as may be afterwards shown 5. And thus the soundnes and truth of our faith may appear concerning the Lord Jesus Christ our â—lone faviour where wee agree with all that are 〈◊〉 and in the faith against the Socinians who deny 〈◊〉 true God-head of Christ and who also deny that Christ was before Mary whereas we believe that Christ was and is before all the First and the 〈◊〉 As also against them who deny the true and reall man-hood of Christ some denying him to have a true and real body of the Virgin Mary but onely â—antasticall as is said of the Manichees otâ—ers denying him to have a true reall soule affirming that the naked God-head tooke flesh and suffered in that flesh which is said to be the heresy of Apollinarius as also against them who affirme upon the matter thaâ— there are two Christs and two Sons of God as if the eternall Word or Logos were the one Christ and Son of God and the man Iesus borne of the Virgiâ— Mary the other Christ and Son of God which iâ— said to be the heresy of Nestorius whereas the eternall Word and Man Jesus are not two Christs noâ— two Sons of God but one and the same subsisting in two naturs as the soule and body are one man according to what is already said which example 〈◊〉 soule and body the Ancients have much used to explaine this great Mystery as also they have used another to wit of a red hot
our necessitys yet we can no otherwayes receive his help but as it comes to us by the conveyance of the Man Christ Jesus our alone Mediator 9. Thirdly My third reason which is mainly for my present purpose and which alone is enough to conclude is because it demonstrats this great blessed Truth to wit that the Man Christ Jesus is really present in and among us and consequently every where I do not mean by his externall or outward person for that is ascended into Heaven but in virtue of his Divine Life and Spirit or Soul extended into us in his Divine Seed and Body which is his Heavenly flesh and blood wherewith he feedeth the Souls of them that believe in him I say Our worshipping the Man Jesus and praying unto him doth plainly demonstrate that he is really present in and among us and with us as his Name Immanuel doth signify not onely as God but as Man for it were a most absurd thing to worship an object that is altogether absent as the Manhood of Christ is according unto these Presbyterian Teachers We know how the Prophet Elijah mocked Baals worshippers with a Godly zeal and indignation on this account as supposing him in their account as an absent God Cry aloud said he for perhaps he is asleep or hath taken a journey As for us God forbid that we should worship an absent Christ or call upon a Saviour to help us in whom we do not believe as really present 10. Sure I am they who pray unto him and yet do not believe him to be present and have not some sense of his presence are real Idolaters for they pretend to worship an object which wanteth a property altogether essential to an object of Divine worship that is real presence 11. Nor is it enough for them to say he is present as God but not as man for if the Man be not present he is not to be worshipped and if he be to be worshipped as most certainly he is then he is present for this is one of the great motives of worship and prayer that he whom we worship and call upon is present to help us as David called him â— present help in time of trouble and we are commanded to come and worship before his presence 12. But again Our praying to the Man Jesus doth imply that he doth really heare our Prayers and is really sensible and perceptive of them and that not onely when we use vocal prayers but also when we pray onely in our most secret thoughts Now it is impossiâ—le that he could hear us and be sensible of our prayers and especially of our thoughts if he were not immediatly present in us and with us For to say that his God-head doth reveal our prayers and thoughts unto the Man-hood doth no wise answere the strength of this reason for hearing and perception are immediate acts of the soul and reach unto the objects immediately or the objects unto them but what is made known by revelation simply doth not so reach and that cannot be properly called hearing our prayers or being sensible of them As suppose that God should reveal immediatly to a man in Persia or China that I am praying here at such a distance that man could not be said to hear me praying or be sensible of the very breathings of my soul as when the Lord revealed to Ananias that Saul who after was called Paul did pray yet who will say that Ananias heard Paul pray at that time Surely this is such a slender and deceitfull evasion answer as the Papists use commonly to give when we bring this reason against their praying unto Saints and Angells to wit that they do not nor cannot hear our prayers every where becaus they are not every where present nor can be becaus of their limited capacity they tell us that they read ouâ— prayers in the mirrour or looking glasse of the Deity or have them revealed unto them immediatly by God which answer the Protestants most deservedly reject for that is not properly to hear 14. And indeed none is fit to be a Mediator but he that immediatly heareth our prayers and hath a sense of the breathings and yearnings of our souls towards God and is touched with the feeling of our infirmitys as Christ Iesus our high Priest really is for said the Apostle Hebr. 4. 15 16. we have not â—n high Priest which cannot be touchea with the feeling of our infirmitys but was in all points tempted like 〈…〉 yet without sin let us therefore come boldly unto the 〈◊〉 of grace that we may obtaine 〈◊〉 and find grace to help in time of need Here observ how he makes this the reason why we should come 〈◊〉 â—nto the throne of grace even becaus 〈◊〉 have an high Preist that is not of so A damantine a nature nor yet so remoâ—e from us as that he cannot be touched with the feeling of our infirmitys and therefore he hath a real feeling of them which is more 〈…〉 the Prophets mantle fell and this was a figure of this great mystery for Christ the greatest of all Prophets when he ascended he let fall his mantle upon his disciples to wit a plenteous emanation of his spirituall and divine Body and Life the proper vehicles and conduit of the Holy Ghost and of God himself so that they came to be wonderfully indued with the Holy Ghost and indeed that which Jesus Christ hath left with us of his Divine Body and Life is Gods Throne of Grace or Heavenly Throne on which God sitteth and to which we have access while we are here upon Earth that is of the same nature with that above and one intire being with it the Altar the mercy seat The Cherub on which God rideth as it is Psal. 18. 9 10. He bowed the heavens also and came down and darkness was under his feet and he rode upon a Cherub 〈◊〉 did flee yea he did flee upon the Spirit so the Hebrew This Cherub is the Man Christ Iesus the heavenly rayes of whose Spirit Light and Life are his wings on which the most glorious and most High God doth ride and bring speedy deliverance to his afflicted Saints in all ages And Christ also is 〈◊〉 heavens that God boweth to wit the Heavenly Man that most willingly boweth and obeyâ—â—â— the Fathers commands in all things who is the Man of Gods right hand by whom he doth all things 〈◊〉 heaven and Earth he belâ—g his most immediat and most universall instrument and organ of operation in all things in heaven or Earth or under the Earth and therefore to him must every 〈◊〉 bow whether in heaven or earth or below the earth 15. But I shall more particularly prove that 〈◊〉 Man Jesus even in the dayes of his flesh did knoâ— the thoughts of men from express testimonies 〈◊〉 Scripture Math. 12. 25. and Iesus knew their thoughâ— see also Luk. 6. 8. and John 2. 24 25. But 〈◊〉 did not
committ himself unto them becaus he 〈◊〉 all men and needed not that any should testify 〈◊〉 Man for he knew what was in man And sureâ—â— John understood this of Christ as man for he 〈◊〉 here speaking of the Man Christ even Jesus 〈◊〉 was borne of Mary but to say that he knew 〈◊〉 thoughts not immediatly but by revelation 〈◊〉 to contradict the express words of this Scripturâ— which saith that he needed not that any should testifyâ—â— man so needed not divine revelation to know 〈◊〉 thoughts or hearts of men And Peter said unto 〈◊〉 Man Christ Jesus Lord thou that knowest all 〈◊〉 knowest that I love thee all which prove that 〈◊〉 Man Christ Iesus to wit his soul hath a reall 〈◊〉 and is really omnipercipient and 〈◊〉 of all things present and past if not of 〈◊〉 things to come for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them 〈◊〉 sense perception require alwayes a present object 16. And if Christ as Man be omnipercipient he is also omnipresent not onely becaus omnipercipiency is as great or rather a greater propriety and priviledge but also becaus omnipercipiency doth really imply and involve in it omnipresence for how that which is so altogether absent from us can be sensible of our affairs and thoughts is altogether unconceiveable and puts our understanding as much upon the rack as the Popish doctrin of transubstantiation and the Lutheran of Consubstantiation whereas in the way as I have expressed it the thing â—s easy to be understood SECTION XI 1. An objection answered that I seeme to agree with the Lutheran doctrin of the ubiquity of the Man Christ. 2. That the externall Person and body of Christ is not every where nor his Soul wholly in every place by a certain multiplication of ubications as the Lutherans commonly but falsly teach 3. The Center Spring or Fountain of his Soul Life or Spirit as he is the Heavenly Man is onely in that body that was crucifyed outwardly at Jerusalem and is now glorifyed in the Heavens 4. And is extended unto us by way of emanation 5. Some examples given to illustrat this Truth 6. As we agree with Luther in the generall so we differ from him in the particular manner of the ubiquity of the Man Christ Iesus which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictats of Reason but 〈◊〉 our way most râ—tional and agreeable to Scripture 7. The great comfort of this Doctrin that we haâ—â— the Man Christ Iesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed anâ— Body extended unto us 8. That the most glorâ—â—ous Angels can not see God but in the Man 〈◊〉 Iesus to wit in his Spirit Life and Light râ—vealed in them 9. How the words of Jameâ— concerning the Word Ingrafted are to be understood and the words of John concerning the Worâ— made Flesh. 10. That Scripture Heb. 9 1â— opened 11. A Saying of Hermes Trismegistâ—â— concerning God his being a Circle whose Center is every where and is no where circumâ—criâ—ed 12. The Man Christ Iesus a real aâ— proper middle betwixt God and us ANd if it be objected that I seeme to agreâ— with the Lutheran doctrin as concerninâ— the ubiquity of the Man Christ. 1. I answer that I do indeed agree witâ— them in the general but differ from them as to 〈◊〉 manner in great and weighty circumstances For they say the externall person body of Christ that suffered on the Cross is every where even the whole in every place 2. I say Nay his externall Person is arisen and ascended and is not here as the Angel said surâ—â—exit non est hîc he is risen he is not here meaning his outward body for that was it they were seeking and it is impossible that one and the same 〈◊〉 body can be in many places at once 2. They say the whole Soul of Christ is in every 〈◊〉 and in every thing not by an extention but a â—ertain multiplication of its ubication but this is as â—â—possible and unconceivable as the former 3. But I say The whole Soul or Spirit of Christ â—not in every place nor in every man for the â—enter and Spring or Fountain of it is onely in that â—ody that was crucified on the Cross at Jerusalem â—nd is now ascended and glorified in Heaven which â—emaineth the same in Substance that it was on â—arth although it be wonderfully changed as to the 〈◊〉 and manner of its being it being no more a â—ody of flesh blood and bones but a pure ethereal 〈◊〉 heavenly body like unto which the bodys of the â—aints are to be at the resurrection For Earthâ—â— and Heavenly are not so differing but that reâ—aining one in Substance they may be changed â—e into another so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God be changed so as to be made heavenly and pure even so one and the same Earthly body may by the same Power be made Heavenly and thus in different respects they are one and the same and yet not the same one in Substance and not one but another in the manner of being 4. And the Center or Spring of Christs Soul remaining in that glorifyed body it extends its precious Life Spirit and Light into the Saints and 〈◊〉 some manner into all men 5. Even as the Light of the Sun that is centraâ—â—â— in the body of the Sun and yet emanats and 〈◊〉 forth its Light in most abundant streams and raysâ—â— to all the world And as the Soul of any ordinâ—â—â— man hath its center in one principal part of the body as some think the Head but others the Heaâ— and sendeth forth its Life and vital Rays into 〈◊〉 whole body and therefore the Soul is sensibleâ— whatever affects any part or member in the whoâ—â— body Even thus our blessed Lord and Saviour â—â—sus Christ is sensible of whatever affects or moves 〈◊〉 Church which is also his body by the real 〈◊〉 of his Divine Life Soul and Spirit in the Diviâ—â— Seed extended into the same 6. And thus indeed as we agree with Luther anâ— his followers in the general so we differ from theâ— as to the particular manner and way of the real prâ—â—sence and ubiquity of the Manhood of Christ 〈◊〉 in their way is inexplicable and repugnant to the most certain instincts and dictats of Reason that God has indued us with as Rational creaturs Whereas the way as I have expressed it is most rational and will be found to be most true and solid by all that shall seriously ponder the matter and weigh the reasons and arguments I have given for it and may yet further give from Testimonys of Scripture and experience of the Saints that no reason can contradict but doth highly favour 7. And surely it is no lesse
aforesaid as he is the Heavenly Man 1. ANd thus it may appear how much more truely according to the Scripture and our own blessed experience agreeing most exactly with the experience of the Saints of old we own and esteeme of the Manhoâ—â— of Christ Iesus above whatever the Author of the Postscript or his Brethren did acknowledg who would exclude the Heavenly Man or Second Adam Iesus Christ altogether out of the very Saints whereas the Second Adam is the quickening Spirit that raiseth up both Soul and body into Life as Paul declared 2. And indeed Luther did conceive a most just indignation and zeal against them such as this Presbyterian is who exclude the Manhood of Christ out of the Saints and confine it to one place For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem ut ego talem Deum agnoscam aut colam ex his enim consequeretur quod locus spatium possent duas natur as separare personam Christi dividere quam tamen neque mors neque omnes diaboli dividere aut separare potuere Et quanti tandem obsecro pretii esset talis Christus qui unico tantum loco simul divina humanâ— personâ— esset in omnibus voro locis dunâ—axat quidem separatus Deus aut divina persona esset sine assumptâ suâ humanitate In English thus Far be it from me that I should acknowledg or worship such a God for hence it should follow that place and space could separat the two naturs and divide the person of Christ which neither death nor all the devils could ever doe And I pray of what worth were such a Christ who â—n one onely place should be both a divine and humane person together but in all other places should be God separat or a divine person without his assumed humanity 3. And also those who embraced the Augustan confession in that Treatise called Liber Concorâ—â—a where they give a new declaration of some articles in that confession upon the head concerning the person of Christ speak their mind very notably in these following words which expresse the very something upon the matter as to the generall that 〈◊〉 plead for Quare perniciosum error om esse judicamus quando Christo juxta humanitatem Majestas illa derogatur Christianis enim eâ ratione summa illa consolatio eripitur quam è promissionibus paulò antè commemoratis de presentiâ inhabitatione capitis Regis summi sui Pontificis haurire poterant Is enim promisiâ— non modò nudam suam divinitatem ipsis praesto futuram quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas seâ— ille ipse homo ille qui cum discipulis loquutuâ— est qui omnis generis tribulationâ—s in assumptâ— suâ humanâ naturâ gustavit qui eâ de causâ nobis ut hominibus fratribus suis condâ—lere potest se in omnibus angustiis nostris nobiscum futurum promisit secundum eam eciam naturam juxta quam ille Frater noster esâ— â— nos caro de carne ejus sumus In English thus Wherefore say they we iudge it to be a hurtfulâ— error when that majesty is derogated from Christ according to his manhood for by that means thâ— most great consolation is robbed from Christians which they could have drawn from the promises a little before mentioned concerning the presence and â—ndwelling of their head King and high Priest For he promised that not onely his Godhead should be present with them which to us miserable sinners is as a fire consuming most dry stubble but the same that man who spake with his disciples who tasted all kind of tribulations in his assumed manhood who for that cause can be grieved with us being also men and his brethren did promise that he would be with us in all our afflictions also according to that nature by which he is our Brother and we are flesh of his flesh 4. But the Lutherans conceit that the externall person of Christ not onely virtually but formally is in every place yea the wole in the whole and the whole of it in every part is so absurd and repugnant unto rational perception that from this many have taken occasion unjustly to deny the Truth it self becaus they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason 5. Whereas the manner offered by me is most consonant both to Scripture and Reason yea and almost to Sense it self for there are sensible examples by which we may illustrate the manner of it as namely that of the stream of Light that floweth from the candle and filleth the whole house while as the body of the candle it selfe is but in one place 6. And what doth that firy streame or river signify that issued and came forth from the Ancient of days but the extension of the Life and Spirit of Christ as he is the Heavenly Man And as John Rev. 1. describeth him is a wonderfully Great man even that Son of man whom Iohn saw after his ascension in the midst of the golden candlsticks even he that liveth and was dead ver 18. to shew that it was the Man Christ and he had in his right hand seven starâ—â— which are expounded to be the seven Angels or Pastors of the seven churches This showeth it is not his externall person or outward body that is here described for it is impossible to conceive how he can hold a number of men in the right hand of his externall person Therefore by his right hand is signified his power as he is the great Heavenly Man which can wel hold all the men that ever were in the world 7. Also this wonderfull extension of the Spirit of Christ as Man in his Divine body and Seed is most clearly described hy Christ himself Iohn 1 51. Verily verily I say unto you hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Son of Man This is the Great and Heavenly Man Christ Iesus who is that Ladder which Iacob saw in his vision the top whereof reached unto Heaven and the foot of it reached the Earth But this can not be the externall Person of Christ and therefore it is the Spirit of Christ as he is Man or his Soul that is extended into us here upon Earth in his Heavenly body that he giveth us to feed upon by means of this Heavenly Ladder 8. But when I say the Soul or Spirit of Christ â— Man is extended into us I do not understand the Nephesch of his Soul but the Neschamah or Nischâ—ah even that Divine Spirit of Life that God breathed into Adam and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly and Iames the Ingrafted Word and Iohn the Word mad flesh or Incarnate Word that dwelleth in us
By the Nephesch I understand that of the Soul of Christ common to him with the Souls of other men as namely the Root and Life of the Animal Senses and discursive parts By the Neschamah or Nischmath I understand that substantial dignity and excellency of the Soul of Christ that it hath in its nature being a Divine Nature so to speake above and beyond the Souls of all other men and Spirits of the most excellent and holy Angels But whether his Nepheâ—ch and Neschamah be two principles really distinct or two facultys and powers of one onely principle I shall not in this place determine nor is it material to the thing in hand to inquire 9. Again Christ himself hath taught us that 〈◊〉 spiritual coming in his Saints is as the Son of Man Matth. 16 28. Verily I say unto you there are some standing here that shall not â—ast â—f death till they see the Son of man coming in his kingdom This can not be meant of his Last coming at the day of judgment else it would inferr that some that hear him speake these words have not as yet tasted 〈◊〉 death nor shall unto the Last Day which is absuâ—â— Therefore this coming of the Son of Man must 〈◊〉 his inward and spiritual coming into his 〈◊〉 Again he said himself that the Father had 〈◊〉 him authority to execut judgment as he is the 〈◊〉 Man and that the hour should come wherein 〈◊〉 that are in the gravesshall hear his voyce And 〈◊〉 told them that time was in part come already 〈◊〉 must be understood spiritually and inwardly at 〈◊〉 in great part Iohn 5 25 26 27 28. 10. And according to this I find a very obseâ—vable saying in Calvin on the Epistle to the 〈◊〉 upon these words For he who 〈◊〉 and 〈◊〉 who are sanctified are all of One. His words are the 〈◊〉 following Neqâ—e enim tantùm qâ—atenus Deus 〈◊〉 nos 〈◊〉 c. For neâ—ther â—oth he sanctify 〈◊〉 onely as God but also the vertue or power of his sanctâ—fying is in his manhood or humane nature 〈◊〉 that is hath it from it self but that God hath poureâ— forth a solid fulness of Holyness into it that froâ— thence we may all draw to which pertaineth thaâ— saâ—ing I for their cause do sanctâ—fy my self theref 〈◊〉 if we be profane and unclean the remedy is not to 〈◊〉 sought afar off which is offered to us in our fleshâ— Thus Calvin Now if he doth sanctify us as manâ— it is certain as man be must he in us for a cause 〈◊〉 〈◊〉 at a distance but by some medium or middle 〈◊〉 there can be no middle but the man Christ himâ—â—lf his Life or Soul extended unto us for it were a â—ost absurd thing to think that the Manhood of â—hrist doth operate upon the Deity and through 〈◊〉 Deity upon us for the Deity is altogether an â—â—passible being by reason of his most infinite perfeâ—â—on And seing he faith the Remedy is not to be â—â—ght afaâ—r off which is offered to us in our flesh I 〈◊〉 not how this can be understood of his externall 〈◊〉 for indeed that is at a great distance from I know Calvin hath a conception that the 〈◊〉 do partake of the flesh or body of the exterâ—â— person of Christ which yet is hardly intelligible 〈◊〉 we should conceive that it doth send forth 〈◊〉 exceeding subtile influence upon us but if it 〈◊〉 so the argument will hold stronger that if â—â—ody of Christ can influence us at such a distance 〈◊〉 more the Soul seing the Soul is more capable 〈◊〉 vast an extension then the body but flesh of Christ that the Saints feed upon is 〈◊〉 that divine body the substance of which is 〈◊〉 another kind then the outward body 〈◊〉 much soever made glorious or spiritual but body can not sanctify us without the Soul of 〈◊〉 extended into it for it is rather the Soul o◠〈◊〉 that is the man then the body and holyâ— can not be properly inherent in any meer body being the property of an intellectual being and therefor it can not convey holiness into another simply by itself but onely as it is the instrument of the Soul which is the onely proper and immediat subject of holyness 11. And thus having given an account not onely from Luther and those who embrace the Augustan confession but also from Calvin himself for whom the Presbyterians have so great an esteeme of the wonderfull power and influence that the Manhod of Christ hath in and upon the Saints and of his being so near unto them Let us now see what their great Seer S. R. as the Author of the Postscript calleth him saith to the matter Almost all his Epistles especially the First part are so full of expressions concerning that nearness of Christ to himself and of his enjoying his Love and hungering more and more after the enjoyment of it that it is needless to cite any particular Testimonys out of the book for the same yet for the satisfaction of those that have not read his book of Epistles I shall cite some particular places holding forth that wonderfull nearness of Christ that I plead for and that Christ himself is present with and in his People and that he giveth them not onely his comforts and Graces but himself to be enjoyed by them even in this life See 1 part Ep. 120. If joy and comforts saith he came singly and alone without Christ himself I would send them back again the gate they came and not make them welcome But when the Kings train cometh and the King in the midst of the company O how am I overjoyed with floods of love This is such a plaine testimony that it quite destroyeth that deceitfull distinction that the Presbyterian Teachers have when they tell us Christ is in us by his Graces gifts and operations but not by himself For are not his joy and comforts his gifts or graces and operations and yet S. R. saith If these came singly and alone without Christ himself he would send them back again the gate they came and not make them welcome And indeed Christ can not be separat from his Graces no more then the Soul can be separat from the love and joy that is in it and emanates from it or then the Sun can be from his beames or the fire from its heat Again see 1 part Ep. 29. I can neither speake nor write feeling nor tasting nor smelling come feel and smell and tast Christ and his love and ye shall â—all it more then can be spoken To write how sweet the honey-comb is is not so lovely as to eat and suck the honey-comb one nights rest in a bed of love with Christ will say more then heart can think or tongue can utter Surely these words hold forth an immediat presence of Christ for we can not tast nor feel that which is not really present Again see Ep. 191. There is nothing will make you
Light with his is such a grosse and manifest lye and forgery that a greater can not be invented for we do exalt him both with our hearts and mouths above not onely all men of our own profession but above all men and Angels and that beyond all comparison yea we exalt him more then this our accâ—ser or any of his brethren even as Man as having a substantiall dignity and excellency belonging to him as Man above all men and Angels whatsomever nor will it in the least follow from our principles that becaus we have a measure of his Light and Life in us that therefore we put our selves in his place or roome as is already cleared for he has it in the fulnesse in whom the fulnesse of the Godhead dwelleth bodily and GOD gave not the Spirit unto him by measure whereas whatever Light or Life Vertue or excellency we or any Saints or Angels have is derived from him and is but a measure of his fulnesse and God the Father dwelleth in him immediately but in us â—mediately through him as is above declared and opened from Iohn 17 23. 11. And what a blind and dark man is this that will not acknowledge that the Saints have any thing of that Light in them which Christ hath in himself Let him tell us and prove it from Scripture if he can that Christ putteth any other Light or Spirit in his people then that which is in himself But the contrary is manifest from Scripture that it is one and the same Spirit Light and Life both in him and in them But if some more sober then this Author will acknowledge that Christ is really in the Saints albeit they do not understand how he is in all men to such I say viz who affirme Christ to be in the Saints that by this mans argument to â—it the Author of the Postscript they deny the true Christ the Son of David and Mary and set up the Saints in the place of Christ as being Christ as well as he becaus as he saith containing the same Light 12. Let them consider how farre the Author of the Postscript hath outshot himself in this particular and in stead of pleading for the true Christ hath in effect denyed him and robbed all the Saints of God of having him in them expresse contrary to the Scripturs And I have often wondered how â—hese men will so freely acknowledge and plead for â—he devil his being in all wicked men and yet deâ—y that Christ is in all good men yea seing they â—lead that all good men while they live on earth have sin and sin daily in thought word and deed yea continually they must also acknowledg that in so farre as sin is in them the devil is in them who is the father of all sin and yet they will not have Christ to be in all no not in the Saints which sheweth them to be extreamely blind and inconsiderate And I would ask them this one question Do they think that the Devil is a Spirit of a larger and greater extension then the Soul or Spirit of Christ as Man If they say nay then Christ is in all men If they say that the Devil is a greater Spirit then the Spirit of Christ as Man then they plainly declare that the Devil is greater then Christ which is horrid and detestable blasphemy SECTION XIV 1. That the Presbyterian Teachers set themselvs in the place of Christ. 2. They goe back to the church of Rome and her Popes to prove their call 3. They labour to turn people from Christ in thâ—mselvâ—s 4. Tâ—at they may keep up their trade and gain 5. Who love to hear Christ in themselves love to hear him in others 6. The Author of the Postscript his blasphemy against the true Christ of God in mens hearts 7. He is better skilled in the art of railing then in the way of disputing 8. The Christian Quakers love and honour all true Ministers of Christ Iesus 9. An old policy of Satan to call the ministers of Anti-Christ ministers of Christ as among Papists and Presbyterians 10. Why we cannot joyn with Presbyterian Teachers 1. ANd whereas he falsly accuseth us as puting any of our Prophets in the place of Christ This may be justly retorted back upon him and his brethren who deny the immediate presence and immediate revelation and teachings of Christ in his people and so they set themselves indeed in the place of Christ crying up the necessity of mens teachings and crying down the necessity of the teachings of Christ in peoples â—earts And they tell the people that they must heare them and learn of them else they can not be saved and if any refuse to heare them and learn of them they accurse them 2. And yet they can not give any sufficient account of their call from Christ to preach but do generally in these days goe back to the Apostate Church of Rome and her Popes and Bishops whom they have so often called Babylon and Anti-Christ to derive their call as even Iames Durham a great Presbyterian Teacher hath done in his book on the Revelation But if people come to hearken to the tâ—achings of Christ in them and believe in the same hey turne desperate enemys against them and do all they can to stirre up the Magistrate to persecute them as indeed it is the Presbyterian Teachers especially the mongrell sort of them that are the great occasion of our present persecution And in effect this is their language upon the matter heare us and learn of us but heare not Christ within you learn not of him as he teaches you in your hearâ—s as the Quakers tell you ye ought to do for there is no true Christ in you at all that which reproves you for sin in your hearts is not the true Christ but a false nor is it the least measure of that Light which was in him that shineth in your hearts and lets you see your sins this Light in you can not teach you the saving knowledg of God nor lead you unto God although ye should follow it never so faithfully but we can teach you the true and saving knowledge of God and if ye doe what we â—id you doe ye shall certainly be saved we can pawn our soules for you therefore heare us and ye shall be saved 3. But if ye heare not us ye can not expect Salvation we are the alone Ambassadours that God hath sent unto you to teach you and lead you into the Kingdom of GOD you need no other immediate Teacher or Preacher nay ye need not that Christ should be in you at all you need no immediate teachings of Christ or of God at all immediate revelations are ceased since the Apostles dayes and there is no use of them means are so plentifull I appeal to all sober and impartial men if this be not to set up themselvs in the place of Christ. 4. And what 's the cause that these men are so
travell'd into the remotest parts of the world to preach and they alledge they have preached Christ as much as the Presbyterians alledge they preach him at home Xaverius a Papist preached to the Chineses and was at greater pains then any Presbyterian that ever I heard of for they commonly nest themselves at home and enjoy as much bodily ease and pleasure as other men they seldom preach out of their own parishes but I never heard of any of them goe and preach to heathens where the Name of Christ hath not outwardly been mentioned as many in the Popish Church have done Nor will it solve the matter to say that though there have been some holy Preachers in the Popish Church yet they preached many errors with some truths and therefore since the Light is broke up more clearely they are now to be turned away from although in these dark times it might have pleased God to make some of them instruments of salvation to peoples souls which may as yet be where a further manifestation is not given of God For the same answer will as wel serve us against the Presbyterians as it will serve them against the Papists Admitt then that there may be some holy men among the Presbyterian Teachers and that at times the Spirit of God hath breathed through them when they did little notice it and had not that care to attend his breathings and movings so as onely to speak by them and that when the Spirit thus breathed through them they have been instrumentall to the Salvation of some souls yet becaus these men did also preach many errours and did not regard the inward call and movings of the Spirit of God as they should have done but spake more frequently without them then with them and in their own will beginning and ending with the houre-glasse as also becaus they laid too great weight on the bare outward call of men and on meer natural and acquired abiliâ—ys and have affirmed that Grace or piety is not essentiall to a minister of Christ and have not preached the pure Truth as it is in Iesus but for most part grosse errours as namely that Gods Grace is not Vniversal that Immediat Revelation is ceased that we must sin for terme of Life that men may committ murder and adultery and yet be in a justifyed state and perfectly justifyed at that instant 10. I say for these and many others causes we can not owne them as ministers of Christ according to the pure order of a Gospell Ministry and especially because they take hire and wages as much as any they are hirelings Yet we do really make a difference betwixt those who are more tender and conscientious and others and are glad to meet with any such for they are very thin scattered at this day And if we take more paines on such then upon others some times give them a sound thresh it is in love to them and in hope to find corn among them which we expect less to find among the profane whom he calleth lazy lie-byes and idle loyteres and yet such men were the farre greaters part of the Presbyterian Ministry in its most flourishing time SECTION XV. 1. Many unsound and unsavory expressions in S. R. his Epistles 2. Yet he both experienced and declared of Immediat Revelation and the Spirits immediat teachings 3. He confessed there was a gate of finding Christ that he had never lighted upon 4. The Christian Quakers know this gate which is to wait upon him in the shinings of his Divine Light in their hearts being retired unto the same in pure silence 5. Silent wayting proved from many Scriptures 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holynes and no more 7. Some very observable Testimonys out of the book called The fullfilling of the Scripturs highly commended by the Presbyterians to some of the chief and main principles experiences and practices of the people called Quakers 8. A great out-leting of the Spirit in the West of Scotland about the year 1625. 9. Called by the profane rabble the Stewarton Sicknes That caused a strange unusuall motion on the hearers that some were made to fall over in the place and were carryed out 10. The same Life and Power of God and out-letting of his Spirit but more clearly is now among the Christian Quakers 11. Many Presbyterians now joyn with the profane rabble to call these unusuall motions the reall effects of Gods Spirit among us the signs of some diabolicall possession 12. The Author of the Postscript guilty of this impiety 13. Many Presbyterians like the Scribes and Pharisees who profeffed to owne the Spirit of God in Moses and the Prophets and denyed the same Spirit in Christ and the Apostles 14. That glory that sâ—ined forth among them disappeared when they turned persecuters of others 15. An objection answered 16. The Author of the fullfilling of the Scripturs affirmeth that there was an Apostolick Spirit lett out upon the first Reformers which is inconsistent with their doctrine that immediat revelation is â—eased 17. That Robert Bruce had an extraordinary call to the Ministry 18. That he keeped silence for a considerable time before he preached as the Preachers among the Christian Quakers do 19. He had the Spirit of discerning to know when a man preached not by the Spirit of God and when he did which is our experience also 20. The Author confesseth it is something else to be a Minister of Iesus Christ then to be a knowing and eloquent Preacher which is contrary to the Presbyterian doctrine now and according to the doctrine of the Christian Quakers 21. Robert Bruce his Prophecy that the Ministry of Scotland would prove the greatest persecuters that the Gospell â—ad fullfilled 22. A wonderfull influence that Robert Bruce his prayer had not only upon those present but on some absent that heard not his words 23. The said Author confesseth that the Presbyterians are grossely mistaken concerning some Scripture truthes and promises that after shall be made clear This we know fullfilled 24. A loving exhortation to professors 25. He doth acknowledge Immediat Teachings 26. He calls their own prayers many times a peice of invention rather then a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce that he would not goe to preach without the Lord which is contrary to the Presbyterian doctrine in our dayes 28. He commends many things in thâ—se men that Presbyterians now condemn and reproach under the name of Quakerism HAving in my answer to the Postscript refered unto some places in S. R. his Epistles and also unto that other book called the fullfilling of the Scripturs I shall in this last Section cite some passages that do sufficiently answer unto those referrs 1. In my first Section I say that I doe find very many unsound and unsavoury expressions in S. R. his Epistles that the Life and Spirit of Christ in
people even perfectly for no imperfect thing can enter into heaven Again see 1 part Ep. 20. We are fools to be browden and fond of a pawn in the loof of our hand living on trust by faith may wel content us This he speaks as reproving such who seek after spirituall feelings and sensible enjoyments of Christ which is according to his brethrens doctrine that teach We should not seek to live by sense to wit spirituall sense but by faith a grosse and unsound doctrine as if faith and sense spirituall were opposite whereas faith doth always in some measure imply some one spirituall sense or other for unlesse we spiritually heare or feel Christ in some measure we can not believe in him faith cometh by hearing saith the Apostle and is not faith a laying hold on Christ with the hands of our Soul and how can we doe this without all sense or feeling of him in a spirituall way Surely the natural and outward senses are no more necessary for the preservation of the naturall life then the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul Also he hath frequently in his Epistles too airy and frothy expressions no wise beseeming the weight of the matter those expressions relate unto as 1 part Ep. 120. Christ seeâ—eth to leave heaven to say so and his Court and come down to laugh and play with a daft bairne Again 1 part Ep. 91. Will not a Father take his little dated Davie in his armes and carry him over a ditch or a mire Again 1 part Ep. 121. O if I could dote if I may make use of that word in this place as much upon himself as I do upon his love This is a hint of some of these many unworthy unsound and stumbling expressions which are to be â—ound in his Epistles which I had not medled with to discover but becaus many and especially the Publisher do so idolize this book of S. R. his Epistles as if there were none beyond it except the BIBLE 2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation and the Spirits immediate teachings as his Epistles abundantly witnesse also that he plainly declareth he had the counsell and mind of God in some things not to be found in Scripture See for this besides the testimonys I have already cited in the answer these following 1 part Ep. 2. It was not without God 's special direction that the first sentence that ever my mouth uttered to you was that of John 9 39. Again 1 part Ep. 9. It is little to see Christ in a book as men do the World in a card 〈…〉 of Christ by the book and the tongue and no more but to come nigh Christ and hausse him and imbrace him is another thing Again 1 part Ep. 9. O his perfumed face his fair face his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life then I believed we think all is but a little earnest a four-houres a small tasting we have or is to be had in this life which is true compared with the inheritance but yet I know it is more it is the kingdom of God within us Again 2 part Ep. 2. O blessed Soul that can leap over a man and look above a pulpit up to Christ who can preach home to the heart howbeit we are all dead and rotten Again 2 part Ep. 8. And sure I am it is better to be sick providing Christ come to the bed-side and draw by the curtains and say courage I am thy Salvation then to enioy health being lusty and strong and never to be visited of God Again 1 part Ep. 35. But at other times he will be messenger himself and I get the cup of Salvation out of his own hand Again O how sweet is a fresh â—isse from his holy mouth his breathing that goeth before a â—isse upon my poor Soul is sweâ—t and hath no fault but that it is too short But that he â—aith â—hat Christ drinketh to him is a froathy and unâ—avoury expression used by him in that same Epistle And 3 part Ep. 22. anent his transplanting he â—aith what God saith to me in the â—ussinesse I resolve 〈…〉 doe And 1 part Ep. 85. Now and then my silence burneth up my Spiâ—t but Christ hath said Thy stipend is running up with interest in heaven as if thou 〈◊〉 preaching and this from a Kings mouth rejoyceth my heart And 3 part Ep. 37. Christ hath said to me mercy Grace and peace for Marjon 〈◊〉 Again 1 part Ep. 154. We but stand beside Christ we goe not unto him to take our fill of him but if â—e should doe 〈◊〉 things 1. draw the curtains and make bare his holy face and then 2. clear our dim and bleared eyes to see his beauty and glory he should find many lovers This place is remarkable for it holdeth forth both immediat subjective and objective revelation according as the nationall teachers do themselvs define it and indeed his words in all these testimonyes import no less Again 1. part Ep. 201. O that â—e would strick out windowes and fair and great Lights in this old house this fallen down soul and then sett the soul near hand Christ that the rayes and beames of Light and the Soul delighting glances of the face fair God-head might shine in at the windowes and fill the house Again 1. part ep 32. now he is pleased to feast a poor prisoner and to refresh me with joy unspeakeable and glorious so as the Holy Spirit is witness that my sufferings are for Christs truth and God forbid I should deny the â—estimony of the Holy Spirit and make him a false witness Again 1. par ep 120. Lord let me never be a false witness to denâ— that I saw Christ take the pâ—n in his hand and subscribe my writs And part 3. ep 27. In privat on the 17 and 18 of August I got a full answer of my Lord to be a graced minister and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer These are but a small part of much more might be cited out of his Epistles as testimonys to immediate revelation and the immediat teachings of the Spirit yea to new revelations not to be found in Scripture and yet as I have above observed after all this he joyned with the assembly at Westminster to cry down all such immediat revelation and to affirme that God had committed his Counsell wholly to writing 3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God yet I find himself ingenuously confess 1. part ep 46. that there is a gate yet of finding out Christ that he hath never lighted upon and saith he O if I could find it out
him in what perhaps was in his heart to speak and truely this is the very cause of our silence also for we know that no preaching nor praying can availe to quicken or reach the soules of men or profit either speaker or hearers but that which is in the immediat moving and assistance of the Spirit of God 19. 3. He telleth plainly pag. 431. that he had the Spirit of discerning in a great measure in so much that having heard a sermon preached by Robert Blair it being the first he had preached and he being desired by the said Robert Blair to give his judgment concerning the same did give it in these words I found said he your â—ermon very polished and disgested but there is one thing I did misse in it to vvit the Spirit of God I found not that This as the Author saith took a deep impression upon him and helped him to see it was something else to be a minister of Jesus Christ then to be a knowing and eloquent preacher Pag. 453. But the professors generally in this day deny any such Spirit of â—iscerning as whereby one knoweth supposing him to be never so spirituall when he heareth another preach whether he doth preach by the Spirit of God or no when we affirm that the Lord hath given such a discerning unto us they cry out many of them as if it were blasphemy to assert any such thing Again whereas this Author saith it is some vvhat else to be a minister of Iesus Christ then to be a knovving and eloquent preacher we say the same But how farr doth this contradict the Presbyterians doctrine that grace or piety is not essentiall or necessary to the being of a minister of Christ as Iames Durham expressly affirmeth in his book on the Revelation 21. 4. The Author telleth us that the said Robert Bruce was deeply affected with the naughtiness and profanity of many ministers then in the Church and the unsuitable carriage of others to so great a calling and did express much his fear that the Ministers of Scotland would prove the greatest persecuters that the Gospell had And so in this we have found his words to be true for the said Ministry of Scotland even Presbyterian as wel as Episcopall are the greatest persecuters of the Gospell in this day as formerly And their doctrine that Grace or piety is not essentiall to a Minister of Christ nor an inward call by the Spirit opens a door to such a naughty and profane Ministry 22. Pag. 432. 5. He tells that on a certain time when Robert Bruce was at prayer in his chamber in Edinburgh there was such an extraordinary motion on all present so sensible a down-pouring of the Spirit that they could hardly contain themselves yea which was most strange even some unusuall motion on those who were in other parts of the house not knowing the cause at that very instant and one being occasionally present when he went away said O how strange a man is this for he knocked down the Spirit of God upon us all this he said becaus R. B. did divers times knock with his fingers on the table And yet when such motions and effects are now witnessed when the Servants of the Lord pray in our meetings they will not believe but in the same Pharisaâ—call Anti-Christian spirit as the Jewes said of Christ they say of us that we have a devil for which I heartily wish that the Lord may forgive them and open their hearts to understand and receive the Truth Many more observable passages might be cited out of the same book to convince Professors how these men whom they have such an esteeme of did both in principle practice and experience in many things agree with us the People called Quakers against themselvs who boast to be their Successors and children as the Iewes boasted that they were the children of Abraham But surely seing the Professors of this day stop their ears at the inward voyce of Gods Spirit in their own consciences and also at so many plain and clear testimonys of the Holy Scripture that make so abundantly for the Testimony of Truth owned by us I little expect that the testimonys of these men will prevail with many of them yea although even they should come from the dead and witnesse for the Truth against them as Christ said in the 〈◊〉 If they will not believe Moses and the Prophets neither will they believe if one should be raised from the dead Yet for the sake of many others among them of whom I have hope that God will in due time effectually reach them and open their eyes I have found my heart moved and drawn by the Lord to be at this paines for the good of whose soules I could willingly by the Grace of God endure much labour suffering and affliction both inwardly and outwardly that they might see and owne the glorious work and appearance of God among us and be brought to enjoy the same with us 23. And here in the close of all I shall cite a passage of this Author himself which may be of service to some who are willing to understand how that the Presbyterians even the most knowing and experienced of them did not know all that was afterwards to be revealed Page 35. He saith We wait and believe the further accomplishment of this promise to wit the words Dan. last ver 4. Many shall runne to and fro and knowledg shall be increased to the Church beyond all we have yet seen that many Scripture truths now dark and abstruse shall be made so clear as shall even cause us to wonder at the grosse mâ—stakes we once had thereof yea that after generations shall have a discovery and uptaking of some prophecys now obâ—cure which shall as farr exceed us as this time goeth beyond former ages which comparatively we must say were very dark 24. Now I earnestly obtest and beseech such among them as have any measure of true tendernesse and ingenuity and do believe these words of this Author to consider in the cool of their minds if possibly these principles and doctrins among us which they have called grosse errours and delusions of Satan may not be these Scripture truths whereof the Author speaketh and that their condemning such principles were but their grosâ—e mistakes yea surely we know it to be so and many of us that were formerly Presbyterians are now made to wonder at our grosse mistakes which we then had But this I understand of such as are really owned by us not of those which they do falsly alledge and impose upon us I shall cite one or two passages more of this Author and then leave it to the impartial and ingenuous judge if they do not arrive upon the matter at the same which many of his Brethren reproach and nick-name with the Profane rabble under the termes of Enthusiasme and Quakerism 25. Pag. 112. He saith There is a demonstration within which goeth further then
the judgment and passeth naturall understanding whence we feel we tast we enjoy yea his voyce is heard in the Soul which we surely know to be his This is a plain testimony to inmedtat Revelation which is our main principle and is so greatly opposed in this day by Presbyterians as much as others Again pag. 229. He speaketh of an immediate teaching of the Spirit and of a mighty power of God that can witnesse in many young ones ere they can wel speak or exercise Reason the power of Religion Again pag. 120. speaking of Prayer he saith It may seeme strange how easily we can step out from the world and the noyse thereof in before the Lord without the least pause or time interveening 26. And again he saith Alas It 's sad this seemes rather a piece of invention many times then a matter of earnest with the Lord. â— to what a classe can such a piece of Atheisme be reduced as appears saith he in our nearest approaches unto God 27. And lastly as concerning preaching he commendeth it in the said Robert Bruce that at a certain time wrestling earnestly with the Lord by prayer before he came into the assembly he was heard say in his prayer Vnto the Lord I protest I will not goe except thou goe with me How farre are the Presbyterian Teachers now gone from this that say Grace is not absolutely necessary to a minister of Christ and plead both for preaching and praying without the Spirit and after that be went forth and preached in such evidence and demonstration of the Spirit that by the shining of his face that showr of divine influence that the word spoken was accompanyed with it was easy for the hearer to perceive that he had been in the Mount with God and that he had indeed brought that God whom he had met with in privat into his mothers house and into the chambers of her that conceived him Pag. 444. 28. These and many other passages in that book can not but force an acknowledgment from any that read it are ingenuous that it doth greatly commend and Justify that which Presbyterians now greatly condemn under the termeof QVAKERISM FINIS A POSTSCRIPT To my beloved Relations Friends and Acquaintances in the Shire and City of Aberdeen ALEXANDER SKEIN wisheth all happinesse and the sound and saving knowledge of the Truth as it is in IESVS IT is no small matter of regrete that so many persons of all ranks and conditions are so little concerned with the publike work of God and the matters of his Kingdom at this time If their own affairs goe wel they matter little how it goe with Religion It was a great ground of the Prophets complaint Ier. 5. 1. That there were none that sought the Truth or were valiant for the Truth on Earth Ier. 9. 3. This is not onely the guilt of the body of the Nation but also the sin of these that pretend to a piece of more seriousnesse but they should know the eyes of the Lord are upon the Truth Ier. 5. 3. And the neglect of it â—ath occasioned great wrath upon a people and a hand from the Lord ver 3. Whereupon the Prophet said ver 4. Surely these are poor they are foolish for they know not the way of the Lord nor the judgment of their God This very thing hath with weight come near my heart when I have observed such an indifferency amongst many that they have been at little or no pains to search for the mind of the Lord amidst all the disputes and debats anent his Truth in their day and being thus exercised the Lord hath in a measure manifested this to me that there are some speciall obstructions that stand in the way why people have not a desire to search after the Truth 1. One is that Truth is mostly the object of reproach and scorn to the multitude of the world the owners of it are hated despised and persecuted and upon this account many are content to be without the conviction of it yea to hearken rather to anything that may strengthen them to stand out against it then that which would incline them to come under subjection to the yoake thereof Wherefore it was upon good ground that Christ said If any man will be my Disciple he must deny himself and take up his cross dayly and follow me this is a necessary condition and qualification of a Disciple they may as well renounce to be a Christian as refuse to take up the cross which is entailed on all that will be followers of Christ for if any love Father or Mother husband or Wife houses or lands c. better then Christ he is not worthy of me saith Christ there must be a compleat resignation of all that is nearest and dearest to us in the world if we mind to be reall Christians and to encourage all to make this choyce there want not many sweet and precious promises of rewards both in time and eternity though few believe them A 2. obstruction is that people have a perswasion they may be eternally saved whether they embrace the Truth or not seing it is acknowledged upon all hands that many have been saved that have lived and dyed in the same Profession they stand in and upon this ground they suppose they need not embrace any thing that will disquiet their rest or interrupt their ease and render them obnoxious to the crosse But if this have any weight in it it might have as wel excused the Scribes and Pharisees unbelieving Iewes for refuseing the Gospell and the doctrine of Christ and his Apostles that taught them to forbeare circumcision and the Ceremonys of the Law becaus Moses and the Prophets and all the godly for many generations walked in the way of their profesion yea this might have excused the Papists at the reformation to have rejected the Light the Lord held forth to them becaus it is acknowledged that the sincere and single hearted amongst them in preceeding generations were saved But who amongst the Protestants will say that this was a sufficient ground to remain still in Popery for had any of them that walked up rightly in the way of the Mosaïcall Ceremonys been living when these things became deadly and had opposed the Light of the Gospell which repealled them they could not have been safe Neither any professing Popery that had occasion to embrace the Light of reformation and yet in opposition to that Light would needs continue to defend that idolatry superstition refuse to receive that Light after these waters were turned into blood Rev. 16. 3. So it is now though they believe that many good Men that were faithfull â—o what they knew walked uprightly acording to their measure in former times yet if they shall upon that pretence presume to resist reject or refuse the Light that the Lord is further manifesting at this day such cannot have any ground to expect salvation See Ioâ—