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
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
â—o here a couple of credible Witnesses step in to clear Paul 's Innocency in this particular from the Aspersions of all vain-Ianglers whatsoever His last Instance is of the Angel swearing Rev. 10. 5 6. And this he introduces with more then ordinary Pomp saying We need not fear to imitate any thing that is done in Heaven where nothing but the Will of God nothing evil unholy can be done page 72. Answ. But by his leave this was not done in Heaven but on Earth for the Angel which swore stood upon the Sea and upon the Earth verse 5. Now the Sea is the Emblem of the Wicked as saith the Prophet The Wicked are like the troubled Sea when it cannot rest whose Waters cast up mire and Dirt. There is the Strife and Contention which the Oath was of old to end The Earth also represents Wordly-minded men who are thence called Earthly-minded but the Saints are reâ—deâ—med from the Earth and have their Conversation in Heaven where to be sure there is no Swearing nor need of it for the Priest must not forget that he hath said page 61. If there were that Truth in men that their bare Testimony were of sufficient Credit then there were no need at all of an Oath and yet would he fetch an Instance from Heaven of Swearing We need not fear saith he to imitate any thing that is done in Heaven Doth he imagine then that there is Swearing in Heaven What! if there were not Truth enough in men does he think there is not Truth enough in Angels neither to make their bare Testimony of sufficient Credit what a strange Notion hath he got of Heaven and Angels Besides though he confidently saith that God hath proposed the Angels to us as Patterns for our imitation I must take the Liberty to tell him plainly he mistakes and that in the very Case in Hand which I thus demonstrate In the time of the Mosaick Law among the Utensils of the Tabernacle and afterward of the Temple there were Censers on which the Priests were to burn Incense before the Lord that this was Part of the Ceremonial Law and as such abolished by Christ the concurrent Judgment and Practice of all Parties confirms which notwithstanding in the same Book of Revelation we read that an Angel came and stood at the Alâ—â—r having a Golden Censer and there was giâ—â—n unto him much Incense that he should offer it with the Prayers of all Saâ—nâ—s upon 〈◊〉 Golden Altar which was before the Tâ—rone Now then saâ—â— if the Example of the Angels are proposed to us for our imitation and that it is lawful as the Priest argues for us to swear because we read that an Angel swore in the time of the Gospel then by a parity of Reason it is lawful for us to have a Censer as they had under the Law and to offer Incense thereupon before the Lord as they then did because we read that an Angel so had and did in the time of the Gospel but if to use such a Censer now would be Iewish and unlawful notwithstanding the Angel used one then to use an Oath now would for the same Reason be Iewish and unlawful also notwithstanding the Angel used one In short he can no more prove it lawful to swear now because an Angel swore then he can prove it lawful to burn Incense now because an Angel burnt Incense I have now done with his Instances and I hope to the Reader 's Satisfaction I should now go directly to those two Texts in Matthew and Iames but for a passage or two which lie in my way and I am not willing wholely to pass over The first is this he saith That every Oath implâ—â—s an Execration i. e. a Cursing or betaking oneself to the Devil as Rider expounds the 〈◊〉 which makes an Oath more unsuitable to the Nature of the Gospel which teacheth to bless not to curse but this is not all He adds Execration is implied and understood even in those elliptical Forms of swearing used by God himself page 71. This I cannot brook that he should thus charge God with using an Execration that is wishing a Curse upon himself which how great a Blasphemy it is against the divine Nature and Majesty of God will moâ—e evidently appear if we consider that it tends to make the most high God acknowledge some other Being superior to himself for he who execrates or wisheth a Curse upon himself doth thereby own a Power above himself which is able to bring or execute that Curse upon him as is plain from 2 Sam 3.9 35. 1 Kings 2.23 By this Reader thou mayst see what horrid Absurdities that Wisdom which descendeth not from above but is earthly and sensual to be sure if not worse runs some of these learned Rabbies into The other Passage I take notice of is this He saith The laying on of the Hand and kissing the Book we hold to be no essential Parts of an Oath but only decent and comely Ceremonies c. I wish the Magistrates in all Counties would read this and reflect upon those many great Fines and sore Imprisonments inflicted by some of them upon many of us even sometimes to the loss of Life for not complying with those things which are by this man asserted to be no essential Parts of an Oath but bare Ceremonies that from this Consideration they may be induced for the future to exercise more Moderation Gentleness and not expose their honest Neighbours to so great Sufferings for meer Ceremonies when the Sum Substance is effectually answered by our speaking the plain and naked Truth in the Presence of God I am come at length to those two notable Texts Matthew 5.34 Swear not at all And Iames 5.12 Above all things my Brethren swear not These stand like two immoveable Rocks against which all the Contenders for Swearing have hitherto been split These two Bishop Gauden confesseth to be Noâ—able Texts which seem to stand as the Angel of the Lord against Balaam with a Sword in their Hand to stâ—p the Way of any Swearing Whasoever The Priest however being as bold and not less blind then he of old will venture on come off again as he can First he attempts to prove that those Words of Christ Swear not at all cannot bear a general Interpretation but must be taken with a limitation Why so You are not to suppose says he that 't is our Lord's Design to forbid all manner of Oaths c. Yes say I I do more then suppose so and demand of him why I should not suppose so because as has been already shewn saith he St. Paul had not only then been faulâ—y in making so honourable mention of an Oath Heb. 6.16 but much more faulty in taking an Oath himself and then both he and the Angel had fallen under the Charge of Antichristianism page 75. Answ. So then the proof he offers here against our general
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
argued very fallaciously and crafâ—ily endeavouring to beguil his Reader with meer Sophistry And after the same manner he goes on What have you to shew for your Estate saith he to his Parishioner I have a good Died replieth the Parishioner But what have you to shew for your Gleâ—â— and Tythes I have a good Terrier and Endowment cries the Priest Prove that Terrâ—â—r and Eâ—dowment to bâ— right by the Law of God saith the Parishioner 〈◊〉 I will quoth the Priest when your Deâ—d 〈◊〉 made good by the Law of God It iâ— sufficient saith the Parishioner that my Deed wayâ—â—oved by the Law of the Land So it iâ— sufficient replies the Priest that our Tythes are settled by the same Laws Answ. 〈◊〉 where Reader how willing the Priest is for his own Interest to parallel his Case with the Parishioner's as if there were no Difference aâ— all in the 〈…〉 One claims a Temporal Thing and 〈…〉 claims a Temporal Thing One claâ—m bâ— a Temporal Right and the other claim by a Temporal Right One hath no Neâ—â— of a Precept or Example in holy Scripture for what he claims 〈◊〉 hath the other Thus he takes his Parishioner by the Nose and endeavours to câ—kes him into a Conceit that their Cases answer pat to one another that their Right is all one their Claim one and the same their pretensions just alike But then they must not stay there the priest must also acknowledge he is no more a Minister of Christ then the other at least that he doth not claim Tythes as a Minister of Christ any more then the other doth his Temporal Estate otherwise the Parallel wâ—ll not hold For if he claims Tythes as a Minâ—ster of Christ if he demands them in Consideration of a Spiritual Office I am sure thâ—n their Claims will not agree and that which will be sufficient to make good a 〈◊〉 the one will not be so to the other whatever he thinks on 't A good Deed for a Temporal Estate sounds some what like but a Terrier and Endowment for a Minister of Christ is new and strange Language which Christians are not acquainted with And for a Temporal Estate held in a Civil Capacity it is sufficient that the Deed be approved by the Laws of the Land because the Estate it self is claimed and held upon no other Considerations then such as are Temporal But it is otherwise in the case of Tythes A Temporal Settlement of Tythes is not sufficient because Tythes are claimed upon Considerations that are not Temporal but Spiritual But the Parishioner puts the Question If Tythes are Temporal Rights how come you 〈◊〉 call them spiritual Preferments The Priest answers All Tythes are not so called because all Impropriations are held in a Laity c. Answ. By this then it appears that if the Impropriations are held in a Laity Tythes are not so Sacred a thing but that they may be and are alienated to common Uses notwithstanding the Dedication of them and whatever else he saith elsewhere page 146 147. to the contrary But other Tythes the Priest saith are called spiritual Preferments not in respect of the Profits but the Persons who are capable of them and therfore are they vulgarly called spiritual Preferments because enjoyed by spiritual Persons page 137. Answ. So then it seems the Persons injoying Tythes must be Spiritual yea so Spiritual as to communicate to the Tythes themselves the Denomination of Spiritual Preferments and yet they must be held by a Temporal Right and why but because they have no Spiritual Right to them But letting that pass two things I desire to be resolved in First Why these Priests who hid such Defiance to the Inspiration of the Spirit should affect to call themselves Spiritual Persons Secondly Seeing towards the Beginning of his Book page 11. he saith some men for a corrupt Interest will intrude themselves into these Sacred Offices and again near the End of it pag 160. He tells us the Secular Care of some of the Clergy for the Maintenance of their Families hath been excessive I would gladly know whether he reckons these for some of his Spiritual Persons seeing these do injoy the Preferments as well as any He tells us in page 140. That which no-Body doubts viz. That Temporal Authorities have Power to establish Temporal Rights from whence in page 141. he infers That in Temporal Affairs an Argument drawn from Temporal Authority where the thing is equitable and Reasonable is a good and convincing Argument and in the next page taking an Occasion to repeat he saith I do not say in every Case a Temporal Authority can create a Right to a Temporal Interest but in such Cases only as are Equitable and Reasonable Answ. I observe here he reels from establishing a Right to creating a Right I hope he doth not think that to establish create is one and the same thing Let him stick to which he pleaseâ—â— so he will be pleased without confouâ—ding them If he will say that Temporal Authority hath created a right to Tythes he thereby cuts off all Pretensions to any Right antecedent to that Creation If he will say that Temporal Authority hath only established a Temporal Right to Tythes that supposeth a Temporal Right to them before But that will lyeâ—â— his Door to prove which hitherto he hath not in any Degree done unless to say iâ— be a Degree of doing it and then indeed 〈◊〉 hath 〈◊〉 it in many Degrees For he hath said it over and over If Tythes saith he 〈◊〉 anâ—ther man's Estate and Property the Caâ—â— will be clear agaiâ—st me but thiâ— saith he is bâ—gging of the Question therefore I am ready 〈◊〉 prove that Tythes are mine not his from whom I receive them Here he saith he is ready to prove but I wonder when he will do it After a Periphrasis of three pages or more he brings his Discourse to this Issue If you will grant saith he that Maintenance in general is due by the 〈◊〉 of the Gospel you will sufficiently justifie Tythes from all the idle Cavils which are brought against them page 145. Iâ— not this notably argued to prove Tythes his not theirs from whom he receiveth them especially from one that was in such Readiness too Well Iâ—le grant him that Maintenance in general is due by the Gospel to a Gospel Minister and now let us see what he can make on 't Why saith he pag. 146. The Gospel commands a Maintenace be provided for the Ministry and the Civil Powers and Nursing Fathers of the Church have set out Tythes for that Maintenance To prove this he urges a Voluntary Dedication of them and to prove that offers Ethelwolfe's Charter The Dedication and Charter I have already examined and shewed how little they conduce to this Cause Therefore not to repeat the same things let us now inquire what Power those Nursing Fathers had to set 〈◊〉 Tythes for a Maintenance for the Ministry He that appointed a
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
every one who shall read it either in his Book or this to consider very seriously of it and if they be such as stâ—ll frequent those Places to propose it most solemnly to their own Consciences for it is indeed of great Concernment to them And if sayes he after Inquiry he found he had received no Prâ—fit by it he bad him further propound this Query to himself Why am I thus For if God had any regard to the Priests or their Worship he would not be wanting to give a Blessing to their Wayes c. Thus far the Parishioner to which the Minister replies That the Goodness or Badness of the Ministry is not to be measured by the Want â—f a sensible Effect upon the Hearts of indisposed and careless Hearers c. Answer The Question is not concerning indisposed and careless Hearers but in general Terms Whether any among them impartially consulting his own Conscience could affiâ—m that he had received any Spiritual Advantage by his long frequenting of the Steeple houses so that in drawing it from any to indispos'd and careless Hearers only he rather avoids then answers the Question which is so much the greater Fault in him inasmuch as both Question and Answer were of his own framing This however is observable that we have here an implicit Acknowledgment of the Peoples not profiting under the present Ministry which in pag. 6. is more freely confest in these words Alas its our Hearts Grief that our People should come into the Church as the Beasts into Noah 's Ark go out Beasts 〈◊〉 they came in Beasts or like 〈◊〉 Pharoah 's lean Kine no â—atter for all their feeding Hence the People may take notice what their so long and chargeable Attendance upon this Ministry hath produced them namely to be by their Ministers themselves reputed Beasts and Lean Beasts too no fatter for all their feeding Surely it concerns them to consider well what manner of Feeding they have had which yields so little Nourishment But however the Priests have fed the People it is evident the People have fed the Priests well for they are grown â—at and wanton whence may be well inferr'd That the Pâ—iests are better fed then the People taught being such as the Prophet pronounced wo against of old who fed themselves and eat the Fat but fed not the Flock But the Minister not liking as it seems the former Question tells his Parishioner pag. 6. that The Question if rightly stated will be this Not Whether you have profited by our Ministry but Whether you might not have prâ—fiâ—ed had not the Fault been in your sâ—lves Answ. The Cause being thus far yielded by the Minister as to matter of fact namely that People are not really profited by their Ministry this other Question of his leads both me and them to consider where the Fault of their Non proficiency lies We read of some in former times who though they did probably take as much pains as any of these men now adayes do yet did not profit the People at all and the Reason thereof is also given Now inasmuch as similar or like â—ffects are commonly produced from similar Causes let us inquire the Cause of that Defect which may probably give some Light to this In the 23d of Ieremiah vers 30. the Lord by the Pâ—opâ—et saith Theâ—efore behold I am against the Prophets that stâ—al my Word every one from his Neighbour Behold I am against the Prophets saith the Lord that use their Tongues and say He saith Behâ—ld I am against them that prophesie False Dreams saith the Lord and do tell them and cause my People to Err by thâ—ir Lyes and by their Lightness yet I sent them not nor commanded them therefore they shall not prâ—fit this People at all saith the Lord vers 32. Here the very Ground and Reason why that Ministry did not profit nay why it was rendred uncapable of profiting the People at all is most plainly given by God himself viz. He sent them not nor commanded them They used their Tongues and said he saith when the Lord had not spoken to them They stole his Word every one from his Neighbour They ministred not from that Word which Moses long before and Paul long since declared to be in the Mouth and in the Heart which Word the Lord by his Prophet setteth forth to be like as a Fire like a Hammer that breaks the Rock in pieces Therefore said the Lord by the same Prophet He that hath my Word let him speak my Word faithfully what is the Chaff to the Whâ—aâ— As if he had said My Word only my pure heartâ—cleansing Word that like a Fire doth burn up all Corruption and like a Hammer breaks the Rocky Heart in pieces this only is comparable to Wheat the Staff of Bread All the Divinations of Man's Brain his highest Notions and Conceptions his studied Diâ—courses and most learned Exercitations they are all but Chaff in comparison of this Word And because those Prophets did not attend to this Word in thâ— Heart but stole the Word from their Neighbours and preacht what they had stole because they said The Lord saith when the Lord had not spoken to them though he had spoken to others because they ran and he never sent them nor gave them any such Command this was the very Reason why they neither did nor could profit the People at all Now let us see how the Case stands with the Ministers of England Hath God sent them or do they send one another Do they attend unto the Word in their Hearts or do they steal the Words from their Neighbours Do they use their Tongues and say He saith when the Lord hath not spoken to them If so how then can any Benefit be expected from them the Lord having said expresly of such They shall not prâ—fit the People at all Now that they do send one another that they are Ministers of Man's makâ—ng comâ—mon Experience shews If they were sent of God they would speak as the Oracles of God If they ministred by Command from him they would do it as of the Ability which God giveth that God in all things might be glorifiâ—d through Iesus Christ. But this divine Ability they relye not on nor indeed expect But School-Learning and Humane Abilities acquired by Study much Reading these they trust to these they depend on these they glory not a little in yea these they Extol to so high a pitch as if our Saviour were not a little beholding thereto and that the Gospel could not be preached without them as this Minister doth broadly enough insinuate when he sayes that Men wholely illiterate are not fit to preach the Gospel and in divers places of his prolix Discourse on that Subject urges the Necessity of Humane Learning which I intend to consider in its proper place Now if God hath not sent them if our Saviour Christ hath not committed his blessed Gospel to
constant Method in regard they come naked without any Miracles to attest them for when did God ever send any new Doctrine and did not also give the Preachers thereof a Power of Working Miracles c Answ. This all depends upon the word New New Revelations and New Doctrines which â— have before shewed to be a Mistake and that we are not concerned therein if by Nâ—w Doctrines he means such Doctrines as are essâ—ntial to Salvation we do not pretend or expect to have any New Gospel or such New Doctrines revealed to us but we say the Good Old Gospel and the Doctrines of it which were of old revealed to the Apostles and Saints in the first Ages of Christianity and which are declared of in the Scriptures of Truth are now after the long Night of thick Darkness which hath covered the Earth and that general Apostacy wherein all the World wondred after and worshipped the Beast and the Inhabitants of the Earth were made drunk with the Wine of the Fornication of the great Whore of which all Nations had drunk again revealed by the same Spirit which Christ promised to send to his Disciples to be in them to teach them all things to guide them into all Truth to take of his and shew it unto them and to abide with them forever the Spirit of Christ being still free in his manifold Discoveries and Revelations beyond Utterance the highest Degree whereof is in no wise repugnant to those Essential Truths declared of in Scripture And it is observable that although the Gospel was preached in Demonstration and Power by the Apostles and Disciples in the Beginning and that too universally yet Iohn in his Vision of the future State of the Church saw the Gospel preacht again by an Angel flying in the midst of Heaven thereby intimating that the Gospel should be preached in the Demonstration of the Spirit and Power after the â—postacy as well as it had been before Yet we read not of any Miracles he wrought though he was an Angel Yet in the next page he has another fling at New Revelations which he sayes do manifestly contradict the Faith of the primitive Christians Answ. To this I shall not need to say much Let them look to it whom it concerns That it concerns not us I have already shewed The Faith which we have received is the same with that of the primitive Christians the Author of it is the same the Finisher of it the same and we have received it after the same manner that they received it of old namely by the Gift of God But other Gospel then that which they had we do not expect Again in pag. 106 107. Upon his old Text of new Revelations he runs into an Extravagant Vein of Rayllery charging us with Falshood Rayling Nonsense and Blasphemy that we would bring the World into Egyptian Darkness and all this and much more for a Dream a meer Fancy a Miserable Mistake c. that we follow a False and Fantastick Light and adore a Lye for divine Revelation c. Answ. In this Case what fitter Answer can be given then that which Michael gave the Devil The Lord Rebuke thee Unhappy Man whom nothing less would satisfie then to dash himself against that Stone which if it fall upon him will dash him to pieces 〈…〉 enough that he hath reviled and vilified â—s throughout his whole Book but he must also blaspheme the Light of the Son of God and the Operaâ—ion of the Holy Ghost in calling the one a False Fantastick Light and the other a Lye Well let him remember that the Apostle hath said He that despiseth despiseth not Man but God who hath also given unto us his good Spirit And let him beware of persisting in this Course lest he bring on himself an irreversible Doom which he may read Mat. 12.31 32. Yet would not this man for all this be thought to deny all Revelation neither For sayes he I own those Revelations which are upon Record in the holy Bible which iâ— the Word of God wherein he hath revealed his Will to the Church c. pag. â—07 Answ. He seems not rightly to understand Revelation but rather to have taken in some strange Notion concerning it I would gladly know of him how he would be understood when he sayes God has revealed his Will to the Church in the Holy Bible He sayes The Letter is not the Word but the Sense pag. 96. Does he mean then that this Sense is so revealed in the Bible that he that reads the Letter though he hath no Assistance therein but only his own natural Understanding shall be sure to find the true Sense and understand the Will of God This his words import Yet this he cannot reasonably intend if he will consist with himself because he else-where not only urges the Necessity of Humane Learning but also confesses the Spirit doth help them to understand the Scriptures and that they therefore pray for his Assistance therein pag. 103. But if he means that the Will of God is so revealed in the Scriptures that they can understand it with the Help and Assistance of the Spirit but not without which is the fair import of confessing the Spirit doth help and praying for its Assistance therein what else then I pray is this but to say They can understand the Will of God in the Scriptures when the Spirit revealeth it unto them but not otherwise For if they could understand the Will of God without the Help of the Spirit in vain do they invoke his Assistance but if they cannot understand the Will of God in the Scriptures without the Help of the Spirit and therefore implore his Assistance that shews the Necessity of the Spirit 's Teaching and if the Spirit vouchsafe his Help and do open and make known the Will of God to them that is Revelation How egregiously absurd then it is for this man to exclaim as he does against Revelation who upon his own Principle cannot understand the Will of God without it let the Reader judge But he charges the Quakers with saying The Bible is a Dead Letter but the Word of God is Quick and Powerful so is not the Bible p. 107. Answ. The Word Bible signifies a Book and the Book or Bible the Priests call the Word of God This Man called it so but just now I own said he those Revelations which are upon Record in the Holy Bible which is the Wâ—rd of God pag. 107. Hereupon to shew them how grosly they mistake they have been sometimes asked How it can be that the Bible should be tâ—e â—ord of God seeing the Word of God is quick and powerful and the Bible or Bookâ— a Dead Letter Some of them being by this a little awakened to avoid the Absuâ—dity tell us They do not 〈◊〉 can that the Letter is the Word of God but the Sense so says this man p. 96. But why then do they mean one