Truth Prevailing And Detecting ERROR OR An ANSWER to a Book mis-called A Friendly Conference between a Minister and a Parishioner of his inclining to Quakerism c. By Thomas Ellwood Isa 54.17 No Weapon that is formed against thee shall prosper and every Tonguè that shall rise against thee in Iudgment thou shalt condemn This is the Heritage of the Servants of the Lord and their Righteousness is of me saith the Lord. Printed in the Year 1676. THE PREFACE Reader THere came lately to my Hand a little Book bearing the Title of A Friendly Conference c. which having turned over I found the Drift and Design of it was to infame the People called Quakers by representing their Principles absurd and heterodox mis-stating some and with sophistical Arguments perverting and opposing others This when I had observed I held my self concerned to vindicate those Truths which we believe and make Profession of from the Absurdities and Errors which the Author of that Book partly through Ignorance but principally through Envy hath endeavoured to fasten on them This is the Occasion and Subject of the following Discourse which I recommend to thy serious and impartial Perusal Who the Author of the Conference was I did not know when I wrâ—â— the Answer to it he not having so much Ingenuity 〈◊〉 to say 〈…〉 as to 〈◊〉 his Name to his Book But after the Answer had a good part passed the Press I received Information concerning the concealed Author both Who and What he is his Name Place c. which I forbear at preâ—ent to publish in Expectation that he himself should do it in his next If he persist a lurking Adversary let him nâ—t think much if after so fair a Warning I give the World his Name with such an 〈◊〉 as his unmanly Dealing with us deserves He writes himself A Lover of the Truth But seeing Truth seeks no Corners what should induce him to conceal his Name If he indeed believed that to be Truth which he undertook to maintain he needed not to have been either afraid or ashamed to have openly avouched it Although I do not think men strictly tyed in all Cases to affix their Names to whatsoever they write yet in Matters of Controversie especially wherein one man shall accuse or charge another Man or People I conceive the Opponent in point of Honesty obliged to give hâ—â— Name as a Caution or Security for making good hâ—â— Charge or giving Satisfaction to the Party injured in case he fail in his Proof Certainly this way of striking in the dark thâ—s skulking way of writing Controversâ—es is very disingenuoâ—â— unfair and unmanly fitter for Fâ—ux with hâ—s Dark-Lanthorn then for one that pretends to be a Minister of the Gospel But leaving the Author for this time to hug himself in the dark and delight in his own Obscurity I shall offer two or three short hints relating to the Book it self 1. Some of the more minute and less material Passages in the Conference I have purposely omitted that I might have more scope without swelling this Book into too great a Bulk more largely to insist on and freely handle those things which are indeed of greater Weight and Moment 2. In those Cases wherein I have had occasion to use the Testimonies of Ancient Authors I have been necessitated for want of some of the Books themselves which in the Country I knew not how to procure to take some few Quotations upon trust from others yet not without great Caution in the Choice of those Quotations for I assure thee Reader I would rather choose to lay them all wholely aside then knowingly to obtrude one wrong one upon thee 3. The first Chapter may peradventure seem not so much defensive as offensive relating more particularly to that Ministry whereof my Opponent professes himself a Member But let it be considered that the Suâ—ject wâ—s not of my choosing but his proposing whose Method and Matter I am in some sort obliged as a Respondent to observe THE CONTENTS Chap. I. OF the present Ministry The Cause of the Peoples not profiting inquired Some Reasons of it given page 1. Chap. II. Of using the Word Thou to a Single Person p. 27. Chap. III. Of Titles and Civil Respects as they are called p. 31. Chap. IV. Of Confession p. 50. Chap. V. Of Perfection p. 54. Chap. VI. Of Swearing p. 100. Chap. VII Of Taking Texts Studying Sermons and Selling them to the People p. 196. Chap. VIII Of Humane Learning Divine Inspiration and Revelation p. 205. Chap. IX Of Tythes p. 277. ERRATA THe Reader is desired before he reads the Book to correct with his Pen the following Mistakes of the Press Others of less moment as Mis-pointings Mis-placing of Letters and the like a friendly Eye it is hoped will overlook or excuse Page 20. line 16. for ever read even p. 24 l. 7. f. more r. move p. 28 l. 3. f spoken to r. spoke unto lin 12. f. answered r. as we read p. 33 l. 24. f mistake r. mis-state p 40. l. 10 f. same now r. same Now. p. 65. l. 3. f that e did r. that he did p 72 l. 20 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 77. l. 1. afteâ— this add sense p. 86 l. 13. f wo r. who p. 111. l. 2 f. that r shot p. 114. l. 25 f to r. so p 115. l 25. f Ambassadour r. Ambassadours p. 116. l. 22. f. I for cannot r. for I cannot p. 130. l. 8. f. lib. 72 r lib 7. l. 13. f. takest r. takes it p. 131. l. 4. f. degenerate r derogate p. 132. l. 26. after saith r. my p. â—37 l 5. f. commanded r commended pag. 149. l. 26 f. Quakeos r. Quakers p. 154. l. 25. f margent r. margin p 158. l. 21. f. against r. upon p 164 l. 29. f aid r. said p. 179. l. 23. r. prohibition pag 202 l. 7. deâ—e and. p. 205. l. 2. r. inspiration p. 209. l. 7. f. pricipal r principal p. 218 l. 11. f. we are far r we are so far pag 237. l 3. f. discover r. discovered p. 240. l. 14 f. concerned r. concerning pag. 257. l. 10 f having r. have lin 21. f. for r from p. 259. l. 26. dele his p. 260. l. 8 9. f. ye speak r. yet spake CHAPTER I. Of the present Ministry The Cause of the Peoples not profiting inquired Some Reasons of it given THE Nameless Author of the ill-named Friendly Conference to lay a Foundation for his Discourse causes his Parishioner to report that At a Quakers Meeting a notable Speaker propounded this to the Consciences of the Heaâ—ers Whether any among them could affirm that he had received any Spiritual Advantage by his long frequenting of the Steeple-houses Whether this Question was ever really thus proposed in any of the Quakers Meetings is not my present Business to inquire But seeing it is now propounded after such a manner and that by one who terms himself a Minister I cannot but desire
that the Scribes and Pharisees were got into Moses's Chair not into Aaron's Now Moses was the Civil Magistrate the Judge or Ruler but Aaron was more pâ—operly the Priest but take it in his Sense the Chair for the Pulpit and see his Inference Our Saviour he saith gives the People an Eternal Document how to behave themselves when such Teachers fall to their Share An Eternal Document What 's that To do sayes he whatsoever they bid them nay hold there we have had too much of that already England hath not yet forgot since the Scribes and Pharisees of Rome sate in the Chair here and were forward enough to bid but were the good Men of that Age as ready to observe and do No no Our godly Martyrs by his leave held not that Document to be eternal as Smithfield can amply witness And within our own Memory that Chair as he understands it was possest by another Sort of Pharisâ—es who I am apt to think were readier to bid then ever thiâ— man himself was to observe for all his Eternal Document But Reader consider well if God for a Scourge to this provoking Nation should once more suffer the Pope to repossess that Chair how fit an Instrument would this man be to lead the People into Popery by tâ—â—ling them Christ hath given them this eternal Document that whensoever such Teachers fall to their share they must observe and do whatsoever those Teachers shall bid them to observe then they must receive the Sacrament of â—he Altar then worship the Host then pray to Saints then pray for the dead then adore Images burn Tapers and what not nay if the Emaums which are the Turkish Priests could get into this Chair I see no Remedy upon this man's Principle but Mahomet must be worshipped but to go on He tells us he is to look at the Water not at the Conduit through which it is conveyed page 15. Answ. But if a man see the Conduit be smeered with Mire and Dirt will he choose or is it reasonable he should be tyed to drink the Water that issues therefrom when he may as well have it from a cleaner Again he brings the Apostles's Words we have this Treasure in earthen Vessells that the Excellency of the Power may be of God and not of us Answ. Bâ—t â—ad they this Treasure in filthy Vessels no doubtless for no Excellency could thence have redounded to God Earthen Vessels denote Meaness but are capable of being clean as well as Silver But what saith he do you think of Judas and Nicholas the Deacon Answ. I think Iudas was bad enough he was one that sold his Master for Money yet as bad as he was and as well as he loved the Bag he did not intrude himself as it seems some Priâ—sts for corrupt Interests now adayes do but he was choâ—en and had obtained part of the Ministry from which by â—ransgression he fell Now will this Priest say thâ—t Iudas after he had this transgrâ—ssed and fallen should if he had lived have continued in the Mininistry if he saith yes then may all People see what manner of Ministry this Priest is pleading for If he saâ—â—s No I thence infer that if the Ministers be Corrupt and Wicked the People are so far from being bound to hear them that they ought to turn from them and deny them As for Nicholas the Deacon his Office was bâ—â— to serve Tables to take Care of the Widdows c. He was chosen to be Overseer of the Poor and is no where that I remember in holy Scripture taxed with any scandalous Deportment Ensâ—â—bius indeed reports him to have been the Head of that Sect which in the Revelations is called Nicholaâ—â—â—s but neither one nor t'other â—ayes that he continued his Deaconshâ—â— after his Defection However it appâ—ar not that he was a publick Preacher But the Priest adds Solomon you know fill into the grievous Sin of Idolatry yeâ— for all that we burn not his Books of Proverbs Ecclesiastes and Canticles Answ. But did Solomon fall into this grieâ—vous Idolatry after he writ theâ—e Books or before If it was before then how knows he but Solomon repented and turned from his Idolatry before he writ those Books Charity useth to think the best But sayes he to his Parishioner You cannot but acknowledge that you have heard many excellent Discourses from the Pulpit pressing your Respective Duties both to God and Man Answ. Ay but might his Parâ—shioner well have replyed thoâ—e Discourses made little Impression upon me when I considered from whom they came He told me indeed that I must not be Covetous yet of all my Acquaintance I knew none more covetous then he He told me I must not be drunk yet I have seen him so too often He told me I must live chastly yet he himself was incontinent He told me I must not be Angry yet none more furious then he He told me I must not Swear yet himself would Swear and Curse too He told me I must not Rail when a great part of hâ—s Sermon was made up of Railing I confess I have heard him say The Wickâ—d shall be turned into Hell but how could I think he believed it to be true when he was so wâ—cked himself For Examples are far more powerful tâ—en Precepts therefore it s said Prâ—â—â—pâ—s Admonish 〈…〉 more And Meâ— are apt to live by Examples This the Apostle Paul well knew and therefore exhortâ—d his Son Timothy to be an Example of the Believers not oâ—ly in Word but in Conversation in Charity in Spirit in Faith in Purity And his Son Titus he exhorted In all 〈◊〉 to shew himsâ—lf a Pattern of Good Works The Apostle Peter also exhorted the Elders to feed the Fâ—â—ck of God not as bring Lords over God's 〈◊〉 but â—â—â—ng Examples to the Flock Examples then we see are very necessary and Examples indeed are not wanting The Diffeâ—ence lies in thâ—s The True Ministers were alwayes Examples of Gâ—odâ—â—ss but too many of these Ministers are Examples of Evil And that 's another Reason why the People are not profited by them But when he cannot clear them of his own Profession he falls upon the Quakers whom if he can render as bâ—d as his own he thinks he has done something therefore he sayes If you look narrowly upon the speakers many of them make their pretended Holiness a Cloak for Evâ—â— Designs Ansâ— If with all his narrow looking he could have espy'd those Evil Designs he should have done well to have discovered them If he could find none he has not done well nor like a Christian much less like a Minister of Christ to insinuate such a foul Slandâ—r and offer nothing in Proof of it If â—e could have given an Instance 't is not to be doubted but he would for his whole 〈◊〉 shews him big with Envy in which he gâ—â—eâ—on thus And divers of them sayes he who have been much admired for a time have been
the Hands of the Wicked that he returneth not from his Wicked Way by promising him Life And thus like the Scribes and Pharisees of old against whom our Lord denounced so many and such dreadful Woe Ye shut up the Kingdom of Heaven against men neither entering in your selves not suffering others to enter CHAP. VI. Of Swearing FROM the Doctrine of Perfection the Priest passes on to that of Swearing at his very entrance into which he makes a Digression to deliver himself of a Notiâ—n wherewith it seems his Head was pregnant concerning the two Covenants namely of Works and of Grace The Covenant of Works he sayes was madâ— with Adam before he fâ—ll Thus he sayes is called by Divines a Covenant of Works because an exact Obedience was required of him and a Reward promisâ—d him upon that Obedience pag 48. And this Covenant he sayes none lived under but Adâ—m only pag. 50. Answ. Of this he offers no Proof at all which he had great Reason to have done if he had any to offer considering that he treadeth an unbeaten Path. Where doth the Scripture say that Adam was under a Covenant of Works or what were the Works he was under Adam indeed was commanded not to eat of the Fruit of the Tree of Knowledge Will he say that was a Covenant If of every Command he will make a Covenant he may find more Covenants then Chapters in the Bible And upon the same Reason he may call this a Covenant of Works too under which Believers now live because many things are commanded and forbidden them therein But if Adam had fallen from a Covenant of Works to a Covenant of Grace what had his Loss been what had he suffered He had not then fallen from better to worse which he did but from worse to better for the Covenant of Grace is better then the Covenant of Works was or could be as the Apostle argue Hebr. 8.6 But as this Man would make Adam in his state of Innocency to be under a Covenant of Works without any Scripture-Proof so he would make the Covenant of the Iews or the Covenant of the Law under which the Iews were to be not a Covenant of Works quite contrary to the Scripture That that Covenant that Moses and David lived under was a Covenant of Works I utterly deny sayes he Whereas the Scripture speaking of the Law and the Works thereof which was the Covenant under which Moses and David lived sayes exprâ—sly Ye shall keep my Statutes and my Iudgments which if a man do he shall live in them Was not this a Covenant of Works Was not here an Obedience required yea an exact Obedience too for Cursed is every one that 〈◊〉 not in all things that are written in the Book of the Law to do them and Life promised as a Reward upon that Obedience The same said the Lord by his Prophet complaining of Rebellious Israel They walked noâ— in my Statutes neither kept my Iudgments to do them which if a man do he shall even live in them To the same purpose also speaketh the Apostle Paul And will this man notwithstanding adventure to say that this was not a Covenant of Works When Moses had told the People all the Words of the Lord and all the Judgments then all the People answer'd with one Voice and said All the Words which the Lord hath said wâ—ll we do the same is repeated Deut. 5.27 Here are Works commanded to be done Here 's an undertaking on the Peoples's Part who promise to do them Reward also is propoâ—ed upon Obedience Punishment upon Disobedience If this be not a Covenant of works what is Divines he sayes do therefore call that a Covenant of Works which was made with Adam in his Innocent State because an exact Obedience was required and a Reward thereupon promised But if an exact Obedience was required in this Covenant under which Moses and David were and a Reward thereupon promised as is most clear from Deut. 5.32 33. How can he without conâ—radicting himself and his Divines deny this to be a Covenant of Works Let the Reader judge Again He would make that Covenant under which they lived and the Covenant uâ—der which we now live the Covenant of the Law and the Covenant of the Gospel to be one and the same Whereas the Lord not only calleth this latter a New Covenant but also saith It is not according to that which he made with Israel of old Which Words the Author to the Hebrews referring to argues this latter Covenant to be not only not the same with the former but to be a better Covenant and established also upon better Promises then the former And in his Epistle to the Galatians The Apostle who knew how to deliver himself as well it may be as this Priest does calls them expresly Two Covenants not 2 Forms or Modes only Administration of one and the same Covenant as the Priest does and plainly sheâ—s by the Allegory of Abraham's two Sons that they were distinct and different Covenants For sayes he it is written that Abraham had two Sons the one by a Bond maid the other by a Free-woman But he who was of the Bond woman was born after the Flesh but he of the Frewoman was by Promise Which things sayes he are an Allegory for these are Two Covenants c. the one gendring to Bondage the other free So that the Priest might as well have said that Abraham's two Sons Ishmael and Isaac were not two distinct men but one and the same man differing only in Name Time or Habit or that the two Mountains Sinai and Sion are not indeed distinct and several Mountains but one and the same Moâ—ntain differenced only by divers Names as that these Two Covenants of which those things were the Allegory are not really two distinct Covenants but one and the same differing only in the Forms or Modes of Administration and various Dispensations of it But not to insist over long on that which himself makes but a Digression from his Theam I return with him to the Case of Swearing He takes an Offence at R. Hubberthorn for setting in the Title page of a Book which he writ against Swearing these Scriptures Because of Oaâ—hs the Land mourns Hos. 4. And as said the Prophet Every one that sweareth shall be cut off Zach. 5.3 These he saith are his Proofs though R. H. doth not call them so himself and hereupon he falls foul not only upon R. H. but all the Quakers also calling this the horrible Abuse the Quakers put upon the Scriptures and the Spirit of God by which they were writ and that it discovers a most dishonest Principle in the Quakers c. page 53.55 What 's the Ground of this great Clamour Why saith he they coâ—fess Oaths were lawful in the time of the Law yes do bring in Hosea and Zachary wâ—o lived in the time of the Law speaking against
that Vsage which they confess was then lawful Answ. He mistakes the Case they are not brought in speaking against that which was then lawful but against that which was then unlawful namely the wrong Use and Abuse of Oaths who that hath at all converst with Books is ignorant that it is usual at the Foot of a Title page to insert some Sentences out of Holy Scripture if the Subject of the Book be Religion out of prophane Authors if the Discourse be of another Nature â— somwhat relating or alluding to the matter treated of The Subject R. H. was treating of was this that all manner of swearing being forbidden by Christ all Oaths are now unlawful and therefore the Use of any Oaths must needs provoke the Displeasure of God against that Nation where they are used This being the Subject of his Book he did very aâ—tly allude to those Words of the Prophet Hosea Because of Oaths the Land mourns The Land mourned then because of Oaths Why because those Oaths then were Vnlawful The Land mourns now because of Oatâ—s why because all Oaths are now unlawful The like is to be said of the Words of Zachary and this is further to be noted that in R. H.'s Book it is thus And as saith the Prophet Every one that sweareth shall be cut off but this Parenthesis as saith the Prophet the Priest leaves out which was not fairly done of him for it shews the Intention of R. H. to be only to allude to the words of the Prophet as if he had said as the Prophet saith in another Case so say I in this he said every one that swears falsly shall be cut off because it was unlawful to swear falsly then I say every one that swears at all shall be cut off because it is unlawful to swear at all now it was therefore ignorantly at least if not maliciously done of the Priest to infinuate that R.H. brought these Scriptures to prove that all Oaths were as unlawful then as now for himself confesseth that R. H. doth yield that some Oaths were lawful then Besides what Reason had he to say of those Scriptures These are his Proofs what doth he mean they were Proofs of He himself in his own Book hath set at the Foot of his Title-page this Scripture 2 Thes. 2.11 For this cause God shall send them strong Delusion that they should believe a Lye Did he intend this for a Proof of what I would know Is it to prove his Book a Conference between a Minister and a Parishioner of his Is it to prove his Parishioner was inclining to Quakerism Is it to prove that the absurd Opinions of that Sect are detected and exposed to a just Censure This is the sume of his Title or is it to prove that they who credit what he hath â—herein written against the Principles of the People called Quakers are indeed under strong Delusion and do believe a Lye But letting his pass let us now hear what the Priest â—an say in defence of Swearing That our Saviour Christ when he said â—ear not at all c. Mat 5. did not forbid â—ll manner of Oaths he takes upon him to prove and saith he will do it in this order First By proving an Oath an Act of natural Religion towards God Secondly An Act of necessary Iustice and Charity towards men Thirdly That it is therefore a Part of that Moral and Eternal Law which our Saviour professeth he came not to destroy but to fulfil Fourthly That we find it practised in the new Testament page 5.6 His first Proposition viz. That an Oath is an Act of natural Religion towards God I deny He offers to prove it by Reason and Consent of Nations By Reason thus That whereby we glorifie God and adore his Attributes is an Act of Religion but by an Oath rightly taken we glorifie God and adore his Attributes therefore such an Oath is an Act of Religion Answ. The first Part of this Argument doth not reach the Proposition he undertook to prove namely That an Oath is an Act of natural Religion for in his Argument he drops the Word Natural and makes no mention of it neither doth he in the Conclusion of his Argument infer that an Oath is an Act of Natural Religion but barely thuâ— Therefore such an Oath is an Act of Religion Now a thing may be an Act of Religion and yet not an Act of Natural Religion as he calls it that iâ— it may be an Act of Religion by Precept or Institution yet not an Act of Religion barely of it â—elf or simply from the Nature of the thingâ— thâ—t may be an Act of Religion being commanded which was not an Act of Religion before it was commandâ—d nor will be an Act of Reâ—igion after that Command which made it so is repealed Tâ—usâ—â—s it in the Caâ—e of Circumcision it was an Act of Religion yet not an Act of Natural Religion It was no â—ct oâ— Religion before it was commanded It was an Act of Religion after it was commanded it is no Act of Religion since that Command which made it so is repealed Here then he hath missed his Aâ—m and that abundantly short of the Mark And it is a very material Consideration for for his main Drift in asserting an Oath to be an Act of Natural Religion seems to be that he might wholely free it from Dependence upon Precept and establish it as a Paâ—t of the Moral and Eternal Law which in his third Proposition he ushers in with a Therefore that it being an Act of Natural Religion c. It is therefore a Part of the Moral and Eternal Law c. But his Therefore being built upon a false Foundation must needs therefore fall to the Ground And as in the first Part of his Argument there is a Dâ—fâ—ct so in the second there is a Reduâ—daâ—cy which makes it stark naught for therein he Assumes thus But by an Oath rightly taken we glorifie God c. The Faâ—lacy lies in those Words rightly taken bâ— which he would take for granted that an Oath may be rightly taken this is meer begging of thâ— Quâ—stion for that is the main thing in Controversie if we câ—uld grant that an Oath may be rightly taken we should not refuâ—e to take it our selves but we â—ay no Oath can be rightly taken because all Oaths are by Christ forbidden The Premisses being both faulty his Conclusion to be sure cannot be good therefâ—â—e what he builds thereupon deserves the less Regard He enumerates many Attributes of God which he saith are acknowledged by an Oath to which no other Answer need be given then that the divine Attributes are acknowledged by speaking the Truth without an Oath and God thereby more glorified in having reâ—eemed a â—eople from â—eâ—fidiousness Treachery and Falshood and brought them to that State of integrity and Uprightness of Heart that haâ—ing put away â—ll Lying which was tâ—e Occasion of Swearing they can now spâ—â—k every
thing and speak another But if the Letter be not the Word of God how can the Bible be the Word of God seeing the Bible is only the Book wherein the Letter is written Yet does this man so confound and jumble them together that it is hard to know what at last he intends to be the Word of God One while he sayes it is not the Letter but the Sense that is the Word of God by and by he sayes The Bible is the Word of God as if he took the Bible in which the Letter is written to be the Sense of the Letter for he makes the Bible and the Sense of the Letter to be one and the same thing namely the Word of God But the Word of God which is quick and powerful he appears to be a Stranger to But he asks Whence we know that the Word of God is Quick and Lively Answ. By Experience For though he being with the Iews in the Unbelief has never peradventure heard the Voice of God at any time yet blessed be the Lord we have and when the Lord hath spoken in us we have felt his Word living and powerful discerning and discovering the Most Secret Thoughts and Intents of our Hearts But this Answer I conclude will not answer his End He has fitted an Answer to his own Design and put it into his Parishioner's Mouth to speak as for us which is That We learn out of the Bible that the Word of God is Quick and Lively Whereupon as apprehending some Advantage he layes about him with all his Might What! sayes he Out of that Bible which they call a Dead Letter and so goes on for three or four pages together in such an insulting strain as if he had gotten some petty Conquest and were now riding in Triumph But a Wise Man would have defer'd his Boasting until he had put his Armour off That the Bible barely as it is a Book is a Dead Thing that the Scriptures barely as Writings are Dead Letters none I think that considers what he sayes and dareâ— put his Name to it will deny But sayes he Though the Leaves and Letters have no Natural Life in them is therefore the Sense of the Scriptures dead No say I The true Sense and Meaning of the Scriptures is not dead But that Sense which man by his Natural Understanding and Humane Learning only doth invent and form to himself as if he had it from the Scriptures is dead for the true Sense and Meaning of the Scripture is received and understood in by the Openings and Revelation of the Divine Spirit and not otherwise Now we never call the Scriptures a dead Letter in disâ—respect to or dis-esteem of the Scriptures but to manifest the Mistake and Error of those who think it sufficient that they have the Scriptures although they dâ—ny the Revelation of the Spirit by which alone the true Sense and Meaning of the Scriptures can be understood And though the Scriptures without the Spirit be a Dead Letter yet being opened explained applyed and the true Sense of them given by the Spirit they are then truly serviceable and profiâ—able for Doctrine for Reproof for Correction for Instruction in Righteousness and may be so used by them that are led and guided by the Spirit without any of those Absurdities which this man irreligiously would fasten on them Besides when the Bible is called a Dead Letter it is as in his Book in Opposition to them that call it the Word of God as this Man expresly doth in the very same page 107 though to his own Contradiction he had said but a few Leaves before pag. 96. It is not the Letter but the Sense that is the Word of God So that although he will not have the Letter to be the Word of God but the Sense yet by an incomparable Piece of Ignorance and Self-contradiction he will have the Bible or Book to be the Word of God as if the Book wherein the Letter it written were the Sense of the Letter Thus all his great Bluster and Vapour against others ends in the Detection of his own Confusion He sayes pag. 112. To look for more Revelations or a Repetition of the former would be equally an Act of Impudence and Infidelity Why of Impudence and Infidelity He replies Would it not be an Act of Infidelity not to believe God when he plainly tells us that the Scriptures themselves are able to make us wise unto Salvation through Faith c. and to furnish us throughly to all good Works Answ. He corrupts the Scripture Where doth God plainly tell him that the Scriptures themselves are able c This word themselves he puts in of his own Head and yet sayes God tells us plainly that the Scriptures themselves are able c. wherein he speaks Untruth of God If this be not Infidelity yet it looks as like Impudence as I have seen If the Scriptures themselves were able to make wise unto Salvation through Faith c. there were then no Need of the Help of the Spirit But I have already shewed that unless the Spirit reveal and open them the Scriptures themselves cannot be rightly understood And he himself in saying The spirit doth help them to understand them and that they pray for its Assistance therein pag. 103. doth implicitly acknowledge as much But if there be a Necessity of the spirit 's Teaching in order to a right understanding of the Scriptures then it is evident that the Scriptures themselves are not able to make wise c. without the Help and Assistance i. e. the Teaching and Revelation of the Spirit Whether then it can be an Act of Infidelity to expect that which there is so great a Necessity of that men cannot be wise unto Salvation without it I leave to the Reader 's Judgment Nay let it be well considered seeing Christ hath plainly and expresly told us That he will send the Comforter the spirit of Truth to his Disciples that this spirit shall be in them and shall abide with them forever that he shall testifie of Christ that he shall take of Christ's and shew it unto them that he shall teach them all things and guide them into all Truth as appears in the 14 15 16. Chapters of Iohn I say let it be well considered whether it is not an Act of Infidelity in any who profess themselves to be Christ's Disciples not to believe and expect the Performance of this so absolute a Promise Thus far as to the Infidelity of expecting to have the Truths formerly revealed to the Saints revealed now to us by the same spirit by which they were then revealed unto them which I take to be the Meaning of that Phrase of his a Repetition of the former Revelations Now to the Act of Impudence for he sayes To look for a Repetition of the former Revelations would be equally an Act of Impudence and Infidelity And is it not an Act of Impudence sayes he
and shall eat your Flesh as Fire ye have heaped Treasure together for the last Days In which Places the last Days cannot reasonably be understood of the time of Ierusalem's Destruction But to shorten the Work I will grant him that the Last Dayes did then begin to which that Prophecy had relation let him prove that the Last Dayes are at an end or that the Spirit was to be poured out in some part only of the Last Dayes and not in all if he will have the pouring forth of the Spirit to be now ceased Our Saviour when he promised to send the Comforter told his Disciples He should abide with them forever And at that very time when he commanded his Disciples to wait at Ierusalem to receive the pouring forth of the Spirit he promised to be with them alwayes even unto the End of the World I have now done with his Discourse upon this Subjâ—ct namely of Humane Learnâ—ng and Divine Revelation I will add a Testimony or two of other men of sufficient Note and Credit to shew we stand not alone in this matter and leave the whole to the impartial Reader 's Judgment The first shall be of W. Tindall a faithful Martyr who thus writes It is impossible to understand in the Scriptures more then a Turk for whosoever hath not the Law of God written in his Heart to fulfill it Again Without the Spirit it is impossible to understand them And in his Answer to Morâ—'s Dialogue he sayes When thou art asked why thou believest thou shall be saved â—y Christ answer Thou feelest that it is true and when he asketh How thou knowest that it is true answer Because it is written in thy Heart if he ask Who wrote it answer The Spirit of God and â—f he ask How thou camest first by it tell him Thou wast inwardly taught by the Spirit of God and if he ask Whether thou believest it not because it is written in Boâ—ks or because the Priests so preach answer No not now but only because it is writtâ—n in thy Heart and because the Spirit of God so preacheth and so testifieth unto thy Soul c. Thus far Tindal To him I will add Iohn Iewel a zealous Defenceâ— of the Protestant Religion The Spirit of God sayes he is bound neither to Shaâ—pness of Wit nor to abundance of Learning Oft-times the UNLEARNED see that thing that the LEARNED cannot see Therefore saith Christ I thank thâ—e O Father Lord of Heaven and Earth because thou hast hid these things from the Wise and Prudent and hast revealed them unto Babes even so Faher for so it seemeth good in thy sight Mat. 11. Therefore adds he Epiphanius saith Only to the Children of the Holy Ghost all the Scriptures are plain and easie Again True it is sayes he Flesh and Blood is not able to understand the Holy Will of God without SPECIAL REVELATION therefore Christ gave Thanks unto his Father for that he had revealed his Secrets unto the Little Ones and likewise opened the Hearts of his Disciples that they might understand the Scriptures Without this SPECIAL HELP and prompting of God's Holy Spirit the Word of God is unto the Reader be he never so wise or well LEARNED as the Vision of a sealed Book But this Revelation is not special unto One or Two but GENERAL unto ALL them that be the Members of Christ and are indued with the Spirit of God Thus far Iewel These men we see although themselves very well learned yet aâ—cribe not their Knowledge of God and their understanding of the Scriptures unto their Humane Learning â—tudy or Natural Abilities but to the Inspiration and Revelation of the Divine Spirit Bâ—t let us further observe what some others also of that Age have said on the same Subject Iohn Bradford an eminent Martyr in his Answer to the â—rch Bishop of Yâ—rk says thus We do believe and know the â—criptures as Christ's Sheep not because the Church saith they are the Scriptures but because they be so being thereof assured by the same Spirit that spake them I. Philpot another Godly Leaâ—nâ—d Martyr having in the beginning of his Bâ—ole written this Sentence Spiritus est Vicarius Christs in terris i. e. The Spirit is Christ's Vicar or in Christ's stead on Earth gave this Answer to B. Bonner inquiring the Reason of his so writing Christ since his Ascension worketh all things in us by his Spirit and by his Spirit doth dwell in us c. I conclude with Bullenger Unless the Holy Spirit inspire our Minds and guide our Tongues we can never either speak or hear any thing concerning him with any Worth or Profit For as none knoweth the things of God but only the Spirit of God so men fetch the understanding of Divine Things and Knowledge of the Holy Ghost from NO WHERE ELSE then from the same Spirit By this Reader thou mayest see that it was not Humane Learning Natural Study or Vniversity Education that these Good Men trusted to of old for the right understanding of the Scriptures but the Spirit of God which dwelt in them from which they received the Understanding of Heavenly Things CHAP. IX Of Tythes I Am now come to the Priests Delilah the very Darling and Minion of the Clergy TYTHES which were wont to be claimed as of Divine Right but I do not find this Priest hardy enough to adventure his Cause upon that Title No though he pretends to be a Minister of the Gospel yet he takes the Law for the surer holding and therefore betakes himself chiefly to that Yet something he would say for the other too though not so much from himself as others Let me tell you sayes he that those that insist upon the Divine Right of Tythes as much as to say I do not derive them not from Levi but Melchizedeck It is then inquirable Whether or no Tythes were ever due to Melchizedeck That which should make them due must be a Command They were not due to the Levitical Priesthood until they were commanded to be paid but after they were commanded to be paid they beâ—â—me due and so long as that Command stood â—n force it was an Evil to detain them But we do not find throughoâ—t the Scriptures any Command from God that Tyâ—hâ—s should be paid unto Melchizedeck With what Reason then can any affirm â—hat Tythes were due unto him That he did once receive Tythe of Abraham I grant but that it was not a proper Debt or just Due belonging to him and which Abraham had done Evil in detaining I offer these Reasons to prove First That Moses sayes expresly He gave him Tythes He does not say He paid him Tythes but He gave him Tythes which the Apostle referring to useth also the same Phrase To whom also Abraham gave a Tenth Part and again Vnto whom even the Patriarch Abraham gave the Tenth c. To gave we know imports one thing to aâ— another