In short If the holy Ancients had Faith before they had and wrote Scrâ—…pture they had a Rule before they had or wrote Scripture for where Faith is there is a Rule for that Faith And if the Faith be of one Nature the Rule is of one Nature And since the Faith is Inward Spiritual begotten of the Immortal Word in which is Life and that the Light of men and that this Word Life and Light was the Rule then no more Book Writing or ingraving on visible and perishable Matter can be the Rule now Again Such as the Faith is such must the Rule be But the Faith is as before Inward and Spirual therefore the Rule must be Inward and spiritual which no meer Book can be 2. If the Scriptures were the Rule they must have always been a perfect Rule ever since they were a Rule But this is impossible since they were many hundred years in writing and are now imperfect also as to Number How then the perfect Rule That they were not the Perfect Rule before they were written must be granted and that they were many hundred Years awriting must also be allowed and that they are imperfect now as to Number I prove First Enoch's Prophecy is mentioned by Jude but not extant in the Bible the Books of the Wars of the Lord Numb 21. 14. The Book of Jasher Josh. 10. 13. 2 Sam. 1. 18. The Book of Nathan 2 Chron. 9. 29. The Book of Shemaiah 2 Chron. 12. 15. The Book of Jehu The Epistle of Paul to the Laodiceans Collos. 4. 16. and several others mentioned in the Scriptures not now extant And lastly Luke sayes That many took in hand to relate from Eye-Witnesses the things most surely believed c. Now 't is taken for granted that John wrote many Years after Luke Some think Luke wrote before Mark However Matthew and Mark were not many and to this day we see no more then those four in our Bibles and therefore many such Writings lost and if lost then the Scriptures not perfect and if imperfect how can they be the Rule of Faith since the Rule of Faith must be perfect 3. My third Reason is this The Scriptures however useful to Edification and Comfort seem not in their own Nature and Frame to have been compil'd and delivered as the Rule and intire Body of Faith but rather upon particular Occasions and Emergencies The Doctrines are scattered throughout the Scriptures insomuch that those Societies who have given forth verbal Confessions of their Faith have been necessitated to toss them to and fro search here and search there to lay down this or the other Principle and then as like the original Text as their Apprehensions are whereas were it as plain and distinct as the Nature of a Rule requires they needed only to have given their Subscription for a Confession Besides here they are Proper there Metaphorical in one place Literally in another Mystically to be accepted Most times Points are to be prov'd by comparing and weighing Places coherent here to allude aptly and not wrong the Sense is difficult and requires infallible Discerning notwithstanding the Brawlers of our times against Infallibility Now from all this with abundance more that might be said plain it is that the Scriptures are not plain but to the spiritual man but as Peter said of Paul s Writings in many things hard to be understood therefore not the Rule which ought to be plain proper and intelligible 4. Again the Scripture cannot be the Rule of Faith because it cannot give Faith for Faith is the Gift of God which overcomes the World neither of Practice because it cannot distinguish of it self in all Cases what ought to be practised and what not it containing as well what ought not to be practised as what ought This was the Case of Christ's Disciples who had no particular Rule in the old Testament Writings for the abolishing of some part of the old Testament Religion on the contrary they might have pleaded for the Perpetuity of it because Christ said unto them Do as they say that sit in Moses ' s Chair more reasonably then many make that a Plea now adayes for their invented Worships What guided them in their declaring void and relinquishing those things For Instance God gave Circumcision as a Sign for ever And Paul tells the Galatians That if they be circumcised Christ should profit them nothing Was not this the Spirit of Truth that leads into all Truth that they made the Judge and Rule of their Doctrine and Practices So James and the Assembly of the Apostles when they said It seemâ—…th good to the Holy Ghost and to us c. 5. These very men that say it is the Rule of Faith and Life deviate in their Proof from their Assertion for the Scriptures no where say so of themselves He that flyes to Meanings and Interpretations The Question arises not about the Truth of the Text for that is agreed on on all hands but the Exposition of it If then I yield to that Man do I bow to the Letter of the Text or to his Interpretation If the Latter as manifestly I do is the Scripture or that Man's Sense of it my Rule Nay the Person so interpreting makes not the Scripture his Rule but his own Apprehension whatever he may say to gain Credit to his Conceptions in others then Mine it must needs be I consenting thereto 6. How shall I be assured that these Scriptures came from God I am bound to try all things If all things then Them amongst the rest I would fain know what I must try them with with the Scriptures Then the Scriptures must be the Rule of my Examination and Faith concerning themselves which is improper If with the Spirit that gave them forth that searcheth the deep things of God a measure of which is given to me to profit withal Then is it most congruous to call the Spirit and not the Scriptures the Rule 7. If the Scriptures are the Rule they are so either in their Original or Copies If in their Original that is not extant then no Rule in being for the last of it that was extant was John's History at Ephesus not seen these thousand Years If the Copies must be the Rule it were to be wished we knew which were the nighest to the Original there being above thirty in Number This is undetermined and for ought we see indeterminable And that which makes good what I say are the Variety of Readings among those Copies amounting to several thousands And if the Copies cannot how can the Translations be the Rule so differing from the true Sense of the Copies in many things and one from another Besides I would fain know of those of our present Age who thus contend for the Scriptures being the Rule c. in Opposition to the Spirit upon what foot they receive them into this Place and Authority Is it by Tradition or Revelation I mean
proved of no Force The Type and Anti-type in some respect may be at one and the same Time This is proved by plenty of Scripture Our Adversaries Opposition and Cavil weak and insuccessful pag. 94. CHAP. XX. The fourth Part of the Objection stated and considered Christ ' s Death and Sufferings confossed to and respected They were Beneficial The Light of Christ within is the efficient Cause to Salvation pag. 99. CHAP. XXI A Confession in particular to Christ ' s Redemption Remission Justification and Salvation pag. 104. CHAP. XXII That Christ is the Light or the Light is Christ proved from Scripture and so concluded notwitstanding two Objections which are fully answer'd pag. 114. CHAP. XXIII The Universality of the Light proved by Reason pag. 120. CHAP. XXIV The Sufficiency of the Light proved by Reason pag. 122. CHAP. XXV The Question Who He or They are that obey the Light c consider'd and answered being a Character of 〈◊〉 true Quaker pag. 124. CHAP. XXVI The Discourse hithero summed up and concluded with an Exhortation to all Professors of Religion especially our Oppâ—…sers pag. 128. APPENDIX Of the Rule of Faith and Life pag. 135. Of the Judge of Controversie pag. 155. Thâ—… Conclusion pag. 160. THE CONTENTS OF THE Second Part Entituled The CHRISTIAN-QUAKER and his Divine Testimony Vindicated Which consists of several Treatises The Contents of the First Treatise To the Unprejudieâ—…d Reader an Epistle from pag. 3. to pag. 9. Some of the Doctrines and Contradictions of T. Hicks declared at a Discourse between him and some of the Quakers so 〈◊〉 in Aldermanbury London the 20th of the 3d Moneth 1672. p. 10 11. Christ's Light Within asserted as it is Divine and therefore a sufficient Rule of Life unto Salvation to all that truly obey it and vindicated from Tho. Hicks ' s dark Exceptions fallacious and Impious Arguments consisting of manifest Ignorance Confusion and Ranterism which are here inserted as they were exhibited in a Paper afterwards owned and signed by him from p. 13. to p. 23. Section 1. In Answer to his Dialogue The Light within proved Divine and Saving c. p. 24. § 2. The Life which is the Light of Men not a Creature or meer Effect c. p. 27. § 3. The Baptist ' s Quarrel grounded on his Mistakes about the Light and our Testimony of it p. 29. § 4. Christ guideth to Salvation by his Inward Light and the Baptist Confounded in his Opposing it p. 31. § 5. The Dipper proved a Blind Guidâ—… and in gross Confusion in undervaluing the Light Within p. 32. § 6. His Ignorance of the Divine Principle p. 34. § 7. His Madness and Self-Contradiction about the Light p. 35. § 8. Christ as the Rock of Ages and the Intent of his Coming in the Flesh not known to the Baptists while they Oppose his Light Within p. 37. § 9. The Dipper plunged in a Labyriâ—…th of Self-Contradictions and the Light within proved a Rule above the Scriptures p. 39. Sect. 10. The Subject Understanding and Obeying the Light Within unknown to the Cavilling Baptist pag. 41. § 11. Concerning the Soul of Man as under divers Considerations and States and G. Fox ' s words so considered with Eight Queries added from pag. 43. to pag. 47. § 12. The Neck of the Baptist ' s Cause broken by his own Concession to the Light Within in which Christ and his Testimonies are effectually received p. 47. § 13. The Baptist's impious Forgery upon the Quakers about the Scriptures which are in reallity owned and used by them p. 49. § 14. His impious Abuse about Revelation Light Within Scriptures c. from p. 50. to p. 56. § 15. His partial Relation against John Story p. 59. § 16. The Baptist ' s Dispargement of the Light within contrary to his own Pretence p. 61 62 63 64. § 17. His Slander about the Person Offices Sufferings and Blood of Christ and continued Abuse of the Light Within p. 65 66 67 68. § 18. The Baptist ' s Quarrel against S. Crisp removed p. 69 70 71 72. § 19. The End of Christ's Coming Example and Suffering more truly owned by the Quaker then the Dipper p. 73. § 20. The Baptist ' s Ignorance and Cavil about Redemption and the spiritual Discoveries of Christ and his Seed p. 74 75 76. § 21. The Baptist ' s imperfect Work against Perfection p. 77 78 79 80. § 22. Thomas Hicks ' s groundless Calumny and malicious Railing against George Whitehead p. 81 82 83 84. § 23. The Baptist ' s Abuse against G. W. about a Meeting with them at Devonshire-House London p. 85 86. The Contents of the Second Treatise entituled LIGHT SPRUNG UP in the Despised Quaker c. are inserted next after the Title before page 87. The Contents of the Third Treatise entituled THE ANGRY ANABAPTIST proved Babylonish follow after the Title before pag. 121. The Contents of a Bill of Excommunication exhibited by the Baptists at Chichester together with a brief Answer thereunto from pag. 159. to pag. 166. Some Confessions concerning the Baptized Churches made by their own Messengers in their Bewailing Epistle from Tiverton from p. 167. to p. 170. The Fourth Treatise THE PRESBYTER's ANTIDOTE TRYED in Answer to Stephen Scandret The Contents Chap. I. A comprehensive Account concerning the Rule the Light and Scripture explaining both Our Sense of the Terms and Stephen Scandrets Together with the Assembly ' s Confession about the Scriptures from p. 173 to p. 180. Stephen Scandret ' s Sense about the Points in Controversie examined p. 181 182 183 184 185. Chap. II. About JUSTIFICATION and IMPUTATION from p. 185. to p. 209. Chap. III. About Christ's Justifying Righteousness the best Robe the Necessity of its Inherence or being inwardly enjoyed not to invalidate but to fulfil the blessed Intents and Ends of his Suffering in Reply to S. S. from p. 210. to p. 224. Chap. IV. Of SATISFACTION some serious Considerations farther opening the Doctrine and Sense of our Opposers from p. 225. to p. 238. An Appendix wherein the Controversie is summ'd up and resolv'd partly by way of Question and Answer with a plain Intimation of my Sense thereof as relating to the second third and fourth Chapters before fromp 239 to p. 249. The Difference between our Opposer's Gospel and OUR's briefly stated p. 250 251. Chap. V. Concerning ELECTION and REPROBATION from p. 252. to p. 290. The Contents thereof follow A brief Introduction with the Assembly ' s Opinion and Stephen Scandret ' s uncertain Proposition for it p. 253. Section 1. His Abuse of divers Scriptures in his State of the Case sor a Personal Election answer'd the Way of Goa's Choosiag resolv'd p. 255. § 2. The Weakness of his two first Arguments touching Gods Decree and Promises p. 257. § 3. His gross Ignorance of those Names written in the Lamb's Book Arg. 3. His Impertinency and ignorant Allegation and Misunderstanding of divers Scriptures concerning God's Choice and Ordination
severe Sentence against him as one that writeth of Religion out of all Sence of either Religion or good Manners and that only took Occasion thereby to prove eminently to all Impartial Men he really has neither But to let that pass I leave the Book to speak for or against it self I shall only premise that though I have particularly observ'd the Manner of his Dialogue as an apt Introduction and that my Discourse has been occasion'd by this and several late Attempts made against the Truth Yet my Answer to avoid their Accusation of Personal Heat is not Immediate Direct or Particular to any one The Matter of our Judgment both with respect to the Light and Rule comprehensive of all I have positively stated and so defended by Plain Scripture Sound Reason and Universal Consent of former Ages and what Force any Books Argument or Objections present with me whether from our Adversaries especially T. Hick's or my own Remembrance I shall by the way Faithfully and I hope Effectually consider To the end I may avoid the great Vanity of Bragging of a Victory obtain'd against a Man of Straw and Enemy of my own making and that Detestable Sin and Dis-ingenuous Practice of charging those Lyes and that weakness upon my Antagonist he never thought nor could be guilty of In short what I have against the Book in general and for the Truth and My self in particular I shall in their proper Places produce And now descend so to do with what convenient Brevity I can First then he has taken a very Unfair Way of Opposing our Principles if we may yet call them ours since instead of collecting what truly are so and those most forceable Arguments We have been wont to offer in their Defence out of our own Writings which in Honesty and Justice he ought to have done he presents the World with a Dialogue between a Christian and a Quaker which we may truly say are both of his own making at once abusing both himself and that People For neither has he truly represented the Quaker nor much more honest is his Character of a Christian And whilst he doth most partially render his own Opinions to be those of a true Christian rather then a true Christians to be his he brings in the poor despised Quaker saying any thing that may be most Ridiculous Weak and Impertinent to the Matter which Way of Confutation is so far from being truly Manly much less Christian that the Wisest Man may be so disguised into the Greatest Fool and Truth it self seem vanquisht by the weakest Forces of her Enemies It was by Wayes not less Injurious though more Ingenious that the esteem'd best Heathen of his time was by some of his Emulating Contemporaries brought into utter Disgrace with that only People which once most of all deservedly admired him as they who will take the pains to read the Comical Abuses of Anytus and Aristophanes upon Socrates may easily inform themselves Whose Life being Blameless and Vertue unparallel'd in his Day did by his strict Precepts and Example so influence the People into a dis-like of those Comedians and their loose Adherents that till the frothy Spirit of the Multitude became reviv'd by their ridiculous Representations of that worthy Man in a Play it was impossible for them to work his Ruin Methinks this Man's Dialect savours of the same Spirit though its Grossness tells us It hath not the same Wit Let me never have so infirm a Cause to manage and grant me but Leave to make my Adversaries Answers and I will never fear the Consequence of such Encounters But who will yield to this that doth not first resolve to be Overcome Let T. Hicks but permit me that Liberty against his Water-Baptism in Defence of Childrens and I will warrant him a Rebel to the Church of England But doth he do as he would be done by If this be the Ne plus ultra or Upshot of our Adversaries Strength to feign Weakness for Us that he may appear Some Body I think we need say no more but leave it with every unprejudic'd Conscience to guess at the Meaning of such base Designes Certainly We have not been justly dealt with nor our Cause weigh'd in the Equal Scale of Righteousness and indeed this Imperfection is most of all incident to that Way of Writing CHAP. II. The Gross Lyes Tho. Hicks tells in the Name of or fastens upon the Quakers Such proceeding full of Envy Folly and Ungodliness NExt he has as well made us to Belye Our selves and Principles as to appear Impertinent a thing so fouly Uncharitable indeed very wicked as me-thinks every Sober and impartial Mind may have just occasion to be scandaliz'd at his whole Enterprise What! not only make us to answer in his own Language but Lye in it and that against our very Principles and Consciences too This is an Aggravation at once of his own Enmity and the Imbecillity of his Cause For can any believe that knows us well that when we are ask'd as he fictiously doth in his Dialogue Do you believe the Scriptures to be true sayings of God We should answer him thus So far as they agree to the Light in me For though it be thus far true viz. that the true Light within is the same in kind with that which shined in the Hearts of the Holy Pen-Men and therefore may rightly be said to agree both in it self and in the several Testimonies of Divers Ages and consequently it may truly be allow'd to judge of what are the sayings of God from what are those of Wicked Men c. Yet has he disingenuously obtruded those Words by Way of Answer upon us which he cannot find so laid down by any of us much less all the Quakers Again in another place of his abusive Catechism he thus Queries Q. Then may I not conclude that the Reason why you so freely Rail against and Reproach your Opposers is only to Secure your Credit with your own Proselytes which he thus makes the Quaker to answer A. I cannot deny but that there may be something of that in it O Impudent Forgery Whether this Invention becomes a Man that has the least honest pretence to Christ's Pure Religion or one who would be thought as Serious as an Anabaptist-Preacher ought to be judge all you that read us I cannot believe but Many who go under that Name have more Tenderness and Conscience then to abet this kind of Proceed against us In short It was an uncharitable Spirit ask'd the Question and from that became a Lying one to answer it Our Witness is with God as to our Innocency in this very matter But he proceeds Q Will you be so Liberal of your Revilings whether your Adversary gives occasion or not he answers for us A. It concerns us to render them as Ridiculous as we can and to make our Friends believe they do nothing but contradict themselves Again to the same Unrighteous Purpose
as that which raiseth up the Soul into a Sensible Communion with God above the World which the Mind of Man is prone to slug or bemire it self withal And adds PLOTIN a Famous Platonist God is the very Root or Life of the Soul Again Man hath a Divine Principle in him which maketh the true and good Man And the Platonists in general held Three Principles to be in Man the first they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mind Intellect Spirit or Divine Light The Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul of Man The Third they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Soul's Image which say they is her vital Energy upon the Body and the Feminine Faculty of the Soul By all which it is evident though I could more abundantly prove from their many Writings that they believ'd and held Divine Illumination and Inspiration and that such a Principle resided in Man even the Eternal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Mind which is to say in proper English God Himself by which alone the Soul could become what it ought to be to God VII CLEANTHES the Stoick alloweth not Mankind to be govern'd of right by the Dictates of their own Nature which barely renders them Men but by that Divine Infinite and Eternal Nature which is God universally defus'd or sown through the whole Race of Man as the most sure and infallible Guide and Rule To live saith he according to this Knowledge and Direction is truly to live according to Vertue not doing any thing that is forbidden The Vertue and Happiness of a Man depends upon the close Correspondence of his Mind with the Divine Will of him who governeth the Universe Again saith the same Cleanthes THE KNOWLEDGE OF GOD IS IMPRINTED UPON THE MINDS OF MEN. VIII MENANDER signifying God to be Good saith Every Man hath a good Daemon as soon as he is born an Holy Instructor in governing of the Life as that I may confess him to be an Evil Daemon who hurts the Life of a Good Man Then subjoyns he That a Good God is in all that God is perfectly Good and that he is Good in all Again on another Occasion saith he God who is alwayes near sees this for God is not a God afar off IX PHILO though a Jew born yet a very Serious and Refin'd Philosopher gives us his Judgment in this Particular very positively and to purpose How should the Soul of Man saith he know God IF HE DID NOT INSPIRE HER AND TAKE HOLD OF HER BY HIS DIVINE POWER Again That the Divine Reason we have from God is an Infallible Law not a Mortal Rule given by this or that Mortal NO LIFELESS PRECEPTS WRITTEN IN PAPERS OR UPON PILLARS BUT IMMORTAL being ingraven by the Eternal Nature IN THE MINDS OF MEN. This is an undeniable Testimony to the Law written in the Heart as a more Excellent Dispensation then that which is written in Paper or engraved on Pillars But further X. Nor is PLUTARCH wanting to the Proof of this Assertion on the behalf of the Gentiles Divinity who thus delivers himself speaking of the Principle of God in the Conscience It is a Law saith he not written in Tables or Books but dwelling in the Mind ALWAYS AS A LIVING RULE which never permits the Soul to be destitute of an interiour Cuide Again To debase this Ancient Faith of Mankind and Natural Belief which is planted in all Reasonable Souls is to Overthrow the Strong and Everlasting Foundation of Vertue Doubtless very Peremptory Zealous and Sensible doth Plutarch show himself on the behalf of an Internal Divine Principle XI But be pleased to hear what * EPICTETUS says in this Matter whose Vertue was admirable in its time and whose Memory is preserv'd in great Respect among many who would think themselves much wrong'd if they should not be accounted Christians When you have shut your Gates saith he and made it all Dark Within that is to say are retired to your own Dwelling as alone do not say that you are alone for you are not alone but GOD IS WITHIN What need then is there of outward Light to discover what is done or to light to good Actions who have God or that Genius or Divine Principle for your Light as the following words do further import But above all the Gentiles that have been mention'd I mean in Point of plain and Positive Expression for I will prefer the Life of none before that Self-denying Martyr Socrates let us hear with great Attention what kind of Lecture SENEC A will read us upon the Subject handled truly something very weighty XII The Multitude saith SENECA is the worst Argument Let us inquire what is best to be done not what most usually is done and that may settle us in the Possession of Everlasting Happiness not what is allotted by the Vulgar the worst Interpreters of Truth I have saith he a clearer and more certain Light by which I may judge the Truth from Falshood that which appertains to the Felicity of the Soul the Eternal Mind will direct to that was the Light doubtless Seneca meant Again It is a foolish thing for thee to wish what by thee cannot be obtained God is near thee and HE IS IN THEE The Holy Spirit SITS OR RESIDES WITHIN US the Observer of our Good and Evil Actions as he is dealt with by us HE DEALS WITH US But yet further we have this great Gift saith Seneâ—… That Vertue meaning the Principle or God hath sent her Light before into the Minds of all for even they that follow her not SEE HER. Where observe Reader how he confesseth to the Universality of the Light yet lays the Fault of Rebellion against it not as T. Hicks doth upon the Light but such as refuse to follow it implying their voluntary Rejection of its Heavenly Discoveries Again Wonderest thou that Men go to God God comes UNTO Men nay which is more near he cometh INTO MAN and he makes the Heart of every good Man his Habitation Yet again hear him Nothing is closed from God he is within our Souls and he Cometh INTO THE MIDST OF OUR THOUGHTS And lastly Every Man saith he has God indued with that which if he forsake it not HE SHALL ARISE LIKE GOD. How much more weighty O Sober and Impartial Reader are these inward Doctrines of the Vertuous Gentiles then the Vehement Clamours and Uncharitable Exclamations of Empty Christians against them Men that seem as if they were aâ—…raid of nothing more then inherent Holiness though of Christ's working reputing it a kind of Undervalue of his Blood to feel the Only I mean the Inward Benefit of it accounting us the greatest Hereticks for assenting to the greatest Truth to wit The Sufficiency of his Universal Light in the Hearts of Men to Salvation challenging us to prove it by Scripture or any Credible History objecting the Heathens
Consideration that Men perish for Want of it and can no more arrive at Truth without it then the distressed Mariner can gain his Port who sailes without either Star or Compass I shall begin with an Explanation of the Terms Rule and Faith of which we shall first treat that we may as well express what we intend by the one as what we mean by the other which will be a proper Introduction to the whole Discourse By General Rule c. we understand that Constant Measure or Standard by which Men have been in all Ages enabled to Judge of the Truth or Error of Doctrines and the Good or Evil of Thoughts Words and Actions By Faith we understand an Assent of the Mind in such manner to the Discoveries made of God thereto as to resign up to God and have Dependence upon him as the Great Creator and Saviour of his People which is inseparable from good Works That Men in all Ages have had a Belief of God and some Knowledge of him though not upon equal Discovery must be granted from that account that all Story gives us of Mankind in matters of Religion several have fully performed this Ofold Justin Martyr Clemens Alexandrinus Augustine and others of later times Du Plessy Grotius Amiraldus L. Herbert with many more And indeed the reliques we have of the most ancient Historians and Authors are a Demonstration in the Point Now the Scripture tells us that no Man knows the Father but the Son and he to whom the Son reveals him And as none knows the things of Man save the Spirit of Man so the things of God knows no Man but the Spirit of God Hence we may safely conclude that the Creating Word that was with God and was God in whom was Life and that Life the Light of Men who is the Quickning Spirit was He by whom God in all Ages must have been revealed consequently that Light or Spirit hath been the General Rule of mens Knowledge Faith and Obedience with respect to God And thus much Pythagoras that liv'd about Six Hundred Years before those Words were spoak or writ laid down for a Maxim viz. That no man can know what is agreeable to God except a man hear God himself that is within for that was his Doctrine To which the Apostle and Prophet thus agree 1. In that whatever makes manifest is Light 2. That whatever might be known of God was manifest within for God who is Light 1 Joh. 1. 5. had shewn it unto them And God hath shewn unto thee O Man what is good and acceptable c. which could not be without his Light shining in Man's Conscience Therefore the Light of God in the Conscience must needs have been the general Rule c. It was by this Law that Enoch Noah Abraham Melchisedeck Abimeleeh Job Jethro c. walked and were accepted as saith Irenaeus Tertullian They were Just by the Law written in their Hearts then was it their Rule to and in that just State Obj. It seems then you deny the Scripture to be the General Rule c. Answ. How can they be the General Rule that have not been General That which was both before and since they were in being must needs be more general then they But that was this Light in the Conscience the Law and Guide of those Patriarchs for the Scriptures began long after in Moses consequently that must be the general Rule c. Obj. But granting that the Light within were so before Scripture was extant yet since the Writing of holy Scripture the Scripture and not the Light hath been the general Rule Answ. That cannot be unless Palestina or Canaan a little Province of Asia was the whole World and the Jews a particular People all Mankind For at what time the Writings were among the Jews other Nations were only left to the Law and Light within This the Apostle confirmeth in that Passage For the Gentiles which have not the Law that is the outward Law or Law written do by Nature the things conteined in the Law which sheweth the Work of the Law written in their Hearts And the Gentiles themselves called it the immutable Law the everlasting Foundation of Vertue no liveless Precepts but immortal a sacred Good God the Overseer the living Rule the Root of the Soul that which makes the Good Man Thus Thales Pythagoras Socrates Plato Plotin Hieron Philo Plutarch as cited And saith Sophocles God grant that I may alwaies observe that venerâ—…ble Sanctity in my Words and Deeds which these noble Precepts writ 〈◊〉 Mans Heart requâ—…re God is their Father neither shall they ever be abrogated for there is in them a GREAT GOD that never waxeth Old More reverent Epithetes then John Faldo and T. Hicks can afford as their Books too openly witness yet would go for Christian-men though manifestly short of Heathens Thus is it evident that the Scripture was not the general Rule aâ—…ter it was given forth Obj. But hath it not been since and is it not now the general Rule c Answ. There hath been since and is now the same Impediment for before Christ's coming in the Flesh and since where the Scriptures never reach d there hath been the same Light And though Nations through not glorifying God as God when they have known him have bin so given up to all manner of Impieties as that their Understandings have been greatly vail'd yet did not the Light within so wholely loose its Ruling Exercise among them as that they lived without any Sence of such thing Therefore still the Scriptures have not been neither are the General Rule no not so much as of any Age since in no Age can it be prov'd that the whole World was furnished with them But had they been so for some one or two Ages as they never were yet the granting it will not reach our Question where the Word General implieth the Nature of the Thing it self respecting Mankind from the Beginning to this Day and so to the End Obj. But is not the Scripture the Rule c. of our Day Answ. If The Rule then the General Rule for whatsoever is The Rule of Faith and Life excludeth all other from being General they being but particular in respect of it self Therefore not The Rule of Faith and Life But besides their not being Cenetal I have several Reasons to offer why they cannot be The Rule of Faith and Life c. 1. If now the Rule then ever the Rule But they were not ever the Rule and therefore they cannot now be the Rule That they were not ever the Rule is granted But that they are not therefore now the Rule may be by some denyed which I shall prove If the Faith of God's People in all Ages be of one Nature then the Rule but of one Nature But clear it is Heb. 11. The Faith has been but of one Nature Consequently the Rule but of one Nature
World began But the true saving Knowledge of whom is spiritual and divine and inwardly received in his own Light and Life within and saving Faith is in his Name and divine Power as inwardly revealed Stephen Crisp's Answer to T. H. THomas Hicks I having seen thy Book called a Dialogue c. and finding my Name mentioned in page 44. and 45. have very seriously taken notice of thy manner of Rehersal of my Words and thy own spoken at that Conference which we once had at Bartholomew-Close and that I know of I never saw a Narrative of a thing past given forth with more Falshood and Hypocrisie then that is and with a known and witting Purpose to deceive the Reader and to abuse me and I am perswaded Thomas thou hast in thy self a Knowledge of it and surely except thou repent and obtain Forgiveness it will one Day be heavy to thee The Business or matter upon which we treated was about our holding and believing Christ to be the Light of the World or that the Light which lighteth the World and every one that cometh into the World was and is the true Christ which was then proved by plain Scripture and whereas I do not intend a Narrative of the Discourse but only to dis-abuse the Reader and to make known the Occasion of these Words of mine thou hast mentioned therefore I shall pass over most of our Discourse and come to the matter relating to Christ. And that thou didst say as thou mentions in thy Book that no Spirit nor Principle was capable of Suffering and being Crucified is true thou didst say so but how faise the matter it self is let the Scriptures be judge Do they not speak in many places of the Sufferings Pressures Vexings Burdenings Grievings and Quenchings of the Spirit and do they not speak of crucifying afresh killing and slaying the Lamb of God the Lord of Glory the 〈◊〉 One from the Foundation of the World in the Streets of Sodom and Aegypt c which Sayings cannot have Relation to that Body that hanged upon the Cross which was not from the Foundation of the World nor was â—…ot in Sodom nor never hanged upon a Cross in Egypt but he whom the Saints called our Lord and the Lord from Heaven a quickning Spirit was capable of suffering these things besides those great Sufferings which he suffered in that Body in which he conversed with men in the Form of a Servant in the â—…arts of Judea and Jerusalem whom the Jews took and hanged upon a Cross without the Gates of Jerusalem who I believe dyed for Sinners and is raised up again by the Power of God exalted therein above the Power which caused him to suffer and sitteth now at the right Hand of God and maketh 〈◊〉 for the Saints and is the Ruler over the true Israel of God who destroyes his Enemies with the Spirit of his Mouth and the Brightness of his coming New this Christ of God thus truely considered I neither said nor thought I knew the Date or Beginning of as thou dost wickedly suggest for I know he is without beginning of Dayes or end of Life and such an high Priest becometh us to have and blessed are they that believe in him and are faithful to him and now having answered what thou malitiously wouldst have the Reader believe which I am perswaded thou thy self dost not believe viz. That it is my Judgment and Belief that Christ hath a Beginning and Date I shall now declare the Occasion of such Words when I was about to prove to thee that this Principle of Light was that 〈◊〉 of Ages in which the Fathers and Prophets believed and that it was that Word which came unto the Prophets and which was known to Abraham to his rejoycing c. thou madest me this Answer That the Names Jesus and Christ were not proper unto any Spirit Word or 〈◊〉 whatsoever either in Heaven or in Earth but unto that Body or Person which was born of the Virgin to which I replyed I remember John Newman hath written so in his Book but I had thought you Baptists had not owned him in it but now I see you do and thou saidst yes thou didst for though thou grantedst that the Word and Spirit was from the beginning yet that was not nor could not properly be called Christ or Jesus but that Person that was born of the Virgin that only was Jesus and Christ where uppon I 〈◊〉 then I know the date and beginning of thy Christ upon which thou criedst out Blasphemy to which I replyed and asked thee if thou thoughtst I did not know how long it was 〈◊〉 he was born as well as thou or another man c. and after that did prove to thee by plain Scripture that the very Assertion was false to say there was no Jesus nor Christ before and did mention the Rock of which the Fathers did drink and which followed the Jews in the Wilderness which Rock saith the Apostle was Christ not is now become Christ but was Christ and the same Apostle saith that God made all things by Jesus Christ mark Thomas if this be so then he was before Mary was or besore he became Flesh or took that Body made of a Woman for the Prophet testified that he that should be born in Bethlehem his Out-goings was from of old I say the more concerning this because thou endeavour'st to cast the Socinian Leven of which thou didst appear that night too full upon me as if I looked upon Jesus Christ as a meer Creature whose beginning and date I knew when as those Words were only spoken with Detestation of and in Testimony against thy corrupt Socinianism that Night uttered who also made a great Stir with me for saying the Eternal Son of God Thy Foundation is manifest Thomas thou canst not hide it this Way and as concerning thy foolish pratling in page 45. that if I knew his beginning then he was not God and if I knew his date or when he ceased to be then he is not man this is not all worth the answering the pretended Foundation thereof being taken away and thou left naked in thy Folly and Perverseness having shewn thy self but as one who makes a Likeness of a man and sets it up and then beats it down again and goes away and boasts of Conquest But for a Conclusion I shall ask thee and thy Reader a Question Suppose that a man should affirm to me that all things come by Nature and that there is no universal Spirit of Life to quicken them and I should answer thereuppon and say Then there is no God I query were this sufficient Reason to charge me that I were an Atheist that I held there was no God or ought it not to be taken as detecting the Atheism of the first Assertor this is my case with thee which I refer to that of God in all Consciences and let that judge in and amongst men and thee I
according to the Scripture though 't is probable not in my Opposers Words and Terms for note that his Charge which I denyed was not that the Quakers deny the raising again of this very Body of Flesh c. but the Resurrection of the body in this general Phrase Is it therefore ingenuous that I should be thus accused in these general Terms And when I cannot in Reason or Conscience own T. H's manner of stating things as my Opinions in his own Words both besides and contrary to what my Words were or are must I therefore be called a Knave a deceitufl Fellow c Whereas my Conscience bears me witness that if he had stated either my Affirmations or Denials in any Case in my own Words Books or Writing I would not in the least have disowned or receded from them as mine but either have stood by them or upon plain Scripture Evidence to the contrary should have fallen â—…nder Conviction and Reprehension according to the nature of the Error or Mistake if truely detected or proved guilty thereof As concerning the Resurrection I am so far from bauking my Testimony or receding from what I have and do hold concerning it that I am intended if God permit to speak further thereof according to the Sence and Understanding given me and that before I have done with my present Opposers But whereas T. H. takes the Liberty to be the Quakers Mouth and to present them as speaking those impertinencies and Falshoods which are meerly his own Forgeries and â—…ever believed nor intended by them Let the unprejudiceâ—… Reaâ—…er judge whether he be not highly guilty of Falshood and Deceit herein as in divers things hath been signiâ—…ed in this Discourse And as for his second Accusation admitting that I did not write down all his Explications upon his Positions 't is no Proof that the Relation of what I gave was false as very sillily he accuses me Neither hath he proved that I have given a false Relation of any one Position of his Besides in some of his Positions the very Substance of his Reason or Argument is therewith inserted in my Paper others of his Positions are so absurd and gross that he could not make so much as the Colour of a reasonable Explication upon them and therefore I did endeavour to induce him upon more deliberate Conside rations to produce what Explications he could for his Doctrines for which these were my Words If our Opposer say we have not inserted his Explications upon his Assertions our Answer is that 's his Work he hath Liberty to do it himself Now if for this he must revile me in the open Street calling me Knave and shaking his Stick at me If the Baptists will prove men Knaves at this Rate about Principles or Opinions they will make all Knaves that oppose them who do not relate all Circumstances of Words as well as their Assertions how impertinent soever Though I am unwilling to reflect upon all of them for this outragious and uncivil Carriage and defaming Language of their Brother Hicks for his Brother W. Kiffin did somewhat ingenuously shew his Dislike thereof openly yet when he attempted to prove it adding thereto against me such Language as this viz. impudent Fellow audacious Fellow deceitful Fellow c. To excuse him herein some of his Companions said it was his Zeal but this Cover was too narrow such hypocritical and false Excuses will not hold up the Credit of T. Hicks and those his Adherents And be it reminded that in divers things he hath both curtail'd and wholy left out my Explications particularly of that Passage cited by him in his 28. pag. viz. That which is spoken from the Spirit of Truth in any is of as great Authority as the Scriptures and greater here he stops and leaves out As received and proceeding immediately from that Spirit and as Christ's Words were of greater Authority when he spoke then the Pharisees reading the Letter as before hinted See here he hath called me a Knave for that which he is more manifestly guilty of and so is condemned out of his own Mouth in that which he allows himself in And I desire that Tho. Hicks may look at home and examine his own Conscience whether he was not in himself detected for that his Passion and Fury towards me I would not have him go on wronging his own Conscience nor withstand that Light in him which in secret would shew him his Infirmity and Evil in this matter of Passion and calumnious Railing whereby he will never gain upon the Spirits of any who are tender and sincere to God But instead of repenting thereof he brings the same Language over again in his Postscript after he has had both reproof and deliberation to have learnt better but it appears he is disturbed and royl'd in his Spirit as a man guilty and therefore shuffles to ease himself by telling us again thus viz. I told G. W. he was a Knave wherefore I did then and do so still esteem him c. really false and dishonest p. 91. To which G. W's reply is the Lord forgive him howbeiâ—… I am at defiance of my Adversary's implacable Enmity and do challenge him and all the World justly to detect me of dishonesty or of acting against my Conscience or to the Injury of any one living knowing my own Peace in the Testimony of a good Conscience towards God and Man I do really defie the Envy of the Devil and all his Agents And T.H. cannot hide his Passion and 〈◊〉 by his begging the Question viz. Doth not that Quaker who wrote that Book called the lying Wonder p. 9. endeavour to fasten these terms of Fool and Knave upon J. G. Whereas his Case was not the same with mine nor is he positively so charged for his Brother J. G. attempting to attest the Anabaptist's lying Wonder out of Lincolnshire upon the meer Credit of his Brother Ralph James the Fomentor of it as having been an Elder of a Congregation many Years from whose Mouth J. G. had the Relation of a great Miracle done by the Prayers of their Church though contrary to their Faith who affirm that Miracles are ceased long since and yet in his Letter to his Elder R. J. to desire a Reason why this great handy Work of God hath been so long concealed from Publication when he himself knew of it some Months before as also Ben. Morley as J. G. affirms to which the Words are added by T. R. thus viz. Whether J. G. be not as much Fool as Knave by his own handy Work let his Brethren judge See here it s referred to his Brethren to judge in this Case which was 1st His deposing the lying Wonder under his Hand from the Credit of the Forger 2. His pretending to desire a Reason of its being so long concealed when he himself knew of it some months before though they have not judged his Folly at least in this but T. H. hath positively called
that are not written Joh. 20. 30. and Joh. 21. 25. To this I say It s an easie matter for Intruders to ask unlearned and unnecessary Questions whereof this is one of those many other Signs and Things that Jesus did it s said If they should be written every one I suppose that even the World it self could not contain the Books Joh. 20. 25. how then should this Querist be capable to contain them I suppose he doth not think himself able to contain more then the World it self If he saith it is an hiperbolical Expression then is his Question hiperbolical to be sure And if we cannot give him Account of all those Signs and things in particular while we are not sollicitous to know them nor do we think it needful is that any valid Plea or Proof against the Sufficiency of the Light within or Spirits Teaching Would such an Argument against the Scriptures being the Rule please him because they contain not all that was done God gives us to know what 's sufficient and necessary for Life and Salvation by his Light within But if the Word contain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken for to understand as Mat. 19. 11. to comprehend Job 21 25. Then in that Sence there 's far more written in the Scriptures already then either our Opposer or his Brethren can either comprehend or understand and therefore it s a busie Intrusion and Cavil in them to query for more while they oppose the true Light within and will not believe in it nor depend upon the Immediate Teachings of the Spirit of Truth from whence the holy Scriptures proceeded but dark they are and more grosly dark and confused they are like to be who persist in that gain-saying Spirit of Prejudice and Enmity against the Light of Truth which I desire the Lord to give them a Sight and Sence of unto Repentance rather then they should perish in their perverse Gain-sayings THE Angry Anabaptist Proved BABYLONISH IN Answer to Henry Grigg's Pamphlet stiled The Baptist not Babylonish Wherein Whilst he endeavours to reconcile his Contradictions in his Book Entituled Light from the Sun c. Charged upon him in a Paper Entituled The Babylonish Baptist He is run into more Contradictions Absurdities and false Accusations against the People of God called Quakers and their Principles By G. W. Ex ore tuo te judicabo Printed in the Year 1673. The Heads of the following Treatise I. OF the Light of the Eternal Word in Man and the Anabaptist confounded about it II. The Sufficiency of the Light within to reveal God Christ c. III. The Effect of Christ's Sufferings only known in his Light within IV. The saving Work of the Spirit V. How the Light in Man is a Gift and H. G' s Distinction between the Meritorious and Instrumental Cause of Salvation examined VI. The Lord's Supper in the Type and in the Anti-Type the Shadow and Substance distinguished VII The Anabaptist's Imposition about their Shadowy Baptism VIII Their Definition of the true Saviour and his Being IX The Hypostatical Union X. His Charge against the Quakers Principles and Doctrines of the Light within proved impure vile and ignorant and the Spirituality Divinity and Sufficiency of the Light within further asserted XI His sad and impious Prayer against the Light in all which Light is proved of the same Nature or kind with the Witness in Believers XII His groundless Comparison and Distinction between the Light of God in man and the Light of Christ or Gospel further refuted XIII His belying us with denying the Man Christ Jesus to â—…loak his own Absurdity and Ignorance of Christ and his Being XIV That scriptural Distinction between the Eternal Son of God and the Body prepared for him further maintained and the Anabaptist's persecuting Spirit reviling and traducing the Inocent reproved XV. A Warning and Reproof to Hen. Grigg c. XVI The Baptist's nine Questions answered THE Angry Anabaptist Proved BABYLONISH IN Answer to H. G's Pamphlet stiled The Baptist not Babylonish WHereas H. G. pretends he hath set down my Animadversions upon his Contradictions in order exactly after my own Fashion pag. 1. I say this is not true he hath left out the latter part of five of them which it appears did pinch him Therefore I shall represent to the Reader his Contradictions with my Animadversions and the Stress of his Exceptions whereby he would endeavour to make People believe he hath not contradicted himself but that we must refer to the Impartial Readers to judge of in the Light of Truth I. Of the Light of the Eternal Word in Man and the Anabaptist confounded about it HEnry Grigg saith viz. I utterly deny that this Light which all Men have from the Glorious Creator is a saving Light pag. 8. of his Book called Light from the Sun of Righteousness H. G. in Contradiction saith I really believe that the Lord Jesus Christ AS the Eternal Word hath given Light or enlightneth all Men and Women that come into the World p. 8. G. W. his Animadversion The Light or Life of the Eternal Word which is the Light of Men Joh. 1. 4. is spiritual and divine as is that Word and therefore saving to all that truly obey it H. G. replyes It seems to me as if this Man had lost his Common Reason because I deny that the Light which is in all Men is a saving Light and yet say I really believe all have a Light in them from Christ considered as Creator This cannot be a Contradiction unless he can prove there is no Light proceeding from the Eternal Word as Creator but what is saving p. 2. G. W. answereth Whilst he would insinuate that the Light in every Man is created or a Creature he meerly beggs the Question and still remains in his self-Contradiction for he dare not say That AS the Eternal Word Jesus Christ is a Creature Neither is his Light that proceedeth from him as that Word created any more then that Life which was in him which Life was the Light of Men will they say this is either created or natural As the Eternal Word is divine so is the Light or immediate Shining thereof in Man's Conscience H. G. What though it be granted that the Light which all Men that come into the World are lighted which flows from the Eternal Word and so is spiritual must it needs therefore be a saving Light Was not the Law given forth on Mount Sinai a Light of or come from the Eternal Word and doth not Paul say that the Law is spiritual Rom. 7. 14. and yet a Ministration of Death 2 Cor. 3. 7. and that killed and in other places that there was no Justification by it G. W. Answer 1. If it be a spiritual Light in Man proceeding and flowing from the Eternal Word it must therefore be the Eternal Word that immediately shineth in Man's Heart which is not created nor natural for all have not
and your darkness and enmity wherewith its you that are stirring up Smoak and Darkness with prejudice against the Truth the true Light and against us for bearing witness thereto XIV That Scriptural Distinction between the eternal Son of God and the Body Prepared sor him further maintained and the Anabaptist Persâ—…cuting spirit Reviling and Tradâ—…cing the Innocent Reproved AS touching that distinction of the Christ and that Body which was prepared for him which he took up and dwelt in as hinted in a book entitled Some Principles of the Elect People c. p. 116. and 117 which he cites as a proof that the Quakers are found daily denying the man Christ This can be no denying of the Man Christ as in that Body unless either that Body alone was Christ without the Spirit or the names Christ the Anointed or Son of God did originally strickly and solely belong to the meer Flesh or Outside and that the Son of God was not in being before he took upon him that Body which I know none own but such as deny his Divinity and eternal Generation sor that Flesh or Body is sometimes called the Body of Jesus this Temple the Form of a Servant which he took upon him a Body prepared for him and HE Jesus Christ come in the Flesh c. Also in the said Book you are asked what that is which appeared in the Body whether that was not the Christ before it took up the Body after it took up Body and ever p. 117. yet far be it from us to deny Christ being truly Man because we confess his Divinity or to deny him in any of his Appearances either in the Flesh or Spirit for he was truely Christ the Son of God when miraculously conceived and Born of the Virgin Mary and his Name was also called Immanuel God with us now dare you say that all these eminent names and Divine Appellations given to him when in the Flesh did most properly and originally belong to the Flesh or Body and not rather to something more Eminent and Divine therein Again if the Quakers were so notorious gâ—…ilty of horrible Heresies Delusions and vilâ—… impostures as this Opposer saith and that they are found daily in the Sight of all Persons denying the Man Christ Jesus and appearing to all men to be Babylonish rather then H. G. and other Baptists pag. 17 20 21 22. Why then do divers of you Anabaptists and Dippers so fret rage and turmoyle your selves against the Quakers if they be so apparently Erronious and Babylonish in the Sight of all Persons what need is there then of your scribling so many Books and Pamphlets against them in this time of Liberty as if you could not demean your selves quietly unless you see them under Persecution for with that you appear most quieted But still your striving raging and clamouring against us doth imply you have lost ground and you cannot inforce such a belief in people against the Quakers as you would thousands have secretly a Witness for us and a better belief of us then that we are such horrible Hereticks or vile Impostors as daily in the sight of all deny the Man Christ or are Ravening Wolves c. as this old angry Anabaptist would have them believe who also prays in his Conclusion thus viz. The Lord deliver Christ's Poor Lambs from being preyed upon and devoured by ravening Wolves There 's two things to be Considered in this man 's thus praying 1. How This agrees with the Doctrine of personal election from eternity as held by some of his Brethren whether those they all count so unchangeably and particularly elected are or can be in any such danger of being devoured 2. His great Care over these poor Nations in praying the Lord to deliver them from Horrible Heresies and vile Impostures p. 17. as if theâ—…e Anabaptists were so National In their Dipping-Church and Society or as if they were either devout members of the National Church or these poor Nations were mostly Anabaptists or ready to be dipt by them Is it not easie to see these Men's temporizing Hippocritical Insinuations and all in the height of their Envy to persecute and run down the poor despised Quakers if it were possible but the Lord God who hath stood by us in our Tribulations and Sufferings will disappoint their malitious Design and frustrate the Tokens of Lyars and the Pit which they have digged for us they shall fall into themselves As for H. G. his saying He never saw yet any distinct solid Answer given by G. W. to any Book which hath come out against them pag. 2â—… I must leave that to God's Witness to judge of and to those that are free from Prejudice and Partiality against me which I am sure H. G. with some of his Brethren are not who hath little cause to boast of his Answer as any Sollid Piece that so much savours of Envy and Reviling XV. A Warning and Reproof to Hen. Grigg c. Hen. Grigg IT s high time for thee to Repent Lest in thy old Age thou beest cut off in the Guilt of Enmity and Falsehood who hast turned thy back of the Light of Truth in thee which through Judgment would have reformed thee the testimony whereof thou art now turn'd against Repent Repent Lest thy dayes and visitations from God be Extinct in utter darkness and thou have thy Reward therein among Hypocrites and such as contentiously resist the Truth Thou sayest thou art outwardly decayed and the time of thy departure is at hand Light Sun p. 73 74. And concludest Now Reader if thou hast received any spiritual Benefit from what hath thus occasionally been written by a poor Worm Weakling and nothing Creature c. p. 94 95. To all which I say 1st It is high time for thee to be better Prepared for thy Departure by a true and unfeigned repentance of all thy Prejudice and hard Speeches against a People fearing God and their Principle which is on the behalf of the true Light in man 2dly Thou hast entered into a War troublesome and Contest against that which will be too strong for thee and thy Assistant when thou shouldest rather prepare for a Rest. 3dly What thou hast written savours too much of Flesh and fleshly Conceits which are against the Spirit and Light within to afford spiritual Benefâ—…t to the Reader 4thly Occasionally written What occasion to print and publish such a Book so much reflecting thy natural Sister Was a private Letter from her such a great Occasion to print both it and perverse Commentaries upon it against her Didst thou herein do like a natural Brother or didst thou and thy Brethren think this would be a good Expedient to work a Conviction upon her Infamously to notifie her to the World in print for a private Letter wherein was much wholesom Advice to thee Oh shame upon such a Procedure as this of thine against thy Sister 5thly A poor Worm Weakling and nothing Creature What
his Prologue prefixt in some Bibles he saith thus viz. W. Tindal unto the Christian Reader If ought seem Changed or not altogether agreeing with the Greek let the Finder of the Fault consider the Hebrew Phrase or Manner of Speech left in the Greek Words whose Preterperfect Tense and Present Tense is oft both one and the Future Tense is the Optative Mood also and the Future Tense is oft the Imperative Mood in the Active Voyce and in the Passive evâ—…r likewise Person for Person Number for Number and Interrogation for a Conditional and such like is with the Hebrews and Common usage and he further adds if I shall perceive either by my self or by the Information of others that ought be escaped me or might be more plainly Translated I will shortly after cause it to be amended howbeit in many places me thinketh it better to put a Declaration in the Margâ—…nt then to run too far from the Text. Now from hence considering the Difficulty of truly translating the Scriptures from the Hebrew both as to Time Manner Voice Person Number and Condition c. how easily herein may the Sense be greatly changed and how this ingenuous Translator himself doth not place Infallibility upon his Work or Translation from the Hebrew but ingenuously proffereth Amendment of it if either by himself or an others Information he shall perceive a Deficiency in which he hath done and also considering what Irreconcileable Controversies have been among many counted Learned about the Translations in divers Places of Scriptures and how many Amendments have from Time to Time been made upon them and even how many various English Translations we have what Dubiousness and Uncertainty are both Priests and People in both as to Rule Faith and Foundation of their Religion who neither know nor own the Principle of true Knowledge and divine Understanding which is God's Gift while they have no regard to divine Illumination as the Rule of Faith before the Scriptures but do cry and set up one while a meer Translation or Reading which to them may be dubious as their only highest infallible Rule of Faith another while their own uncertain Meanings private Conceptions and fallible Interpretations upon the Scriptures they set up as the Rule and Judge over them as their Phrase hath been to Reconcile the Scriptuâ—…es which as given by divine Inspiration cannot be broken And while still their Work tends to divert peoples Minds from depending upon the Spirit of Truth and its Inlightning as the chief and only infallible Guide and Rule where will they center and what a Babylonish Structure do they erect upon their uncertain Conjectures and dubious Interpretations from their fallible Spirits and Judgments And to place Infallibility upon the Letter or Writing or English Translation whereas W. Tindal a Translator himself did not attribute this to his Translation nor divers others in their putting many marginal Notes upon some English Bibles as from the Hebrew and Greek and even their learned D. Ceâ—…l set forth a large Book in Folio entituled An Essay to the Amendment of the Last English Translation of the Bible whâ—… he finds fault with and corrects several noted Places and what less is signified in their ample Annotations and manifold Notes upon some Bibles And moreover when some of the Clergy have made that of Job 2. 9. their Texit viz. that Job's Wife said unto him Curse God 〈◊〉 dye they have told People that that Hebrew Text signifieth Bless God and dye and some take it so as to desire humbly of God that he might dye which arguing Impatiency was reproveable others that it was Curse God and dye which was much more reproveable not only as Foolishness but Wickedness And concerning that of Saul and the Witch of Endor his bidding her bring him up Samuel it 's said And when the Woman saw Samuel ver 12. and Saul know that it was Samuel vers 14. And Samuel said unto Saul why hast thou disquieted me c. ver 15. then said Samuel ver 16. So the matter runs in Samuel's name Whereas those of the Clergy have told us it was Satan and that Saul spake according to his gross Ignorance not considering the slate of the Saints after this Life and how Satan hath no Power over them it was Satan who to blind Saul's Eyes took upon him the Form of Samuel c. Now seeing this Interpretation is so plainly contrary to the Words themselves for which I blame them not in this though in many others I do I query how theâ—… agrees this with their placing Infallibility upon the Scriptures not only on the Doctrinal but on the Historical Part when they are minded to oppose the Sufficiency of the Light of Christ within Many more Instances might be brought to shew their vast Variations from the Letter of the Scriptures in their Interpretations By the Tenor of all which Discourse before of this Import it 's evident that their Confession at least of many of them is that aâ—…l the Scriptures are not Infallible but some Corrupted in the various Translations â—…hers not to be taken meerly as the Words import Howbeit for all this many Priests and Professors for their own Ends if they be about to oppose the Light within or divine Illumination and the Sufficiency of the holy Spirit 's Teaching denying it to be either the Rule of Faith or Life or sufficient to guide to Heaven without the Scriptures which argues their gross and carnal Diffidence and sinful Unbelief then in plain Contradiction they place all the Infallibility and sole Sufficiency therein upon the Scriptures as the only highest Rule of Faith and Life the only Rule and Way to Heaven and Glory the only Rule totry both Doctrines and Spirits by And here they most Idolatrously and in a most preâ—…sterous Manner prefer the Scriptures before Christ and set them up above the Spirit that gave them forth while they slight and cry down the Light of Christ within as not any Rule c. though it both manifests all things reproveable and be the Prover of Deeds whether they are wrought in God for which End he that doth Truth bringeth his Deeds to the Light Joh. 3. 19 20. But as Christ said to the unbelieving Jews so it may justly be said to these Opposers of his Light within now Ye search the Scriptures for in them ye think to have Eternal Life and they are they which testifie of me but ye will not come to me that you might have Life Joh. 5. 39 40. Mark ye will not come to Christ that ye might have Life and now the Scriptures do not direct Men to themselves for Life and Salvation but to the Son of God who is both the Life the Foundation the Way and so the only Rule Guide and Teacher and not the Scriptures But why do the Presbyters of our Times so often exalt their own divers Meanings and Interpretations as the Rule above the Scriptures contrary to the great
Iniquities But be not deceived God will not be mocked such as you sow such shall you reap Whereas S. S. accuseth G. W. with saying Satisfaction is not needfull Quoting Divin of Christ pag. 62. And then cryes Such Blasphemy is this Man not affraid to utter the Lord Convince and Humble him To thee S. S. I say Thou hast wronged me those are none of my Words the Lord humble thee for thy belying me thiâ—… is not the first time If thou or any Reader do but moderately view my Book and Page quoted by thee it will plainly appear that to say Satisfaction is not needfull are none oâ—… my Words for t is very plain that I have not denyed that Satisfaction that was in Christ but have objected aga nst the manner of their stating it and sinful tendence of their Notion about it as 1st Against their making Satisfaction the Effect of God's full Revenge or the Execution of Vindictive Justice as their Phrase is on his Innocent Son thereby to clear the Guilty 2dly I have distinguished between God's Chastisement and Revenge 3dly That the Intent and End of God's Peoples undergoing his Chastisements or Correction according to Jer. 10. 24. Heb. 12. 9 10 11. And their partaking of the Fellowship of Christ's Sufferings is that they might be Partakers of his Holiness live and reign with him 4thly I have plainly told my Opposers That if Man continue in Rebellion against Christ rejecting his Love and Grace his Sufferings and Satisfaction will not free them from the Severity of God nor from the Execution of his Judgment which is committed tâ—… Christ c. Divin of Christ p. 62 63. The Truth of what I have written in the said Book in the Plaineness and Simplicity of it stands over the Subtility of my Opposers and remains unanswered and instead of an honest or moderate Answer this Man does but pervert curtaile tautologize nibble and pick at my Words and abuse me He doth not so much as seriously take notice of the stress of my Objections but over and over imposeth his Opinion and brings a very unfit Instance for God's judging it meet to punish all Sin or that all our Sin is punished in his Son without Cruelty c. where he saith If God doth damn the Impenitent if he damns the fallen Angels he is cruel We say No he is Just But is this and his punishing your Sins in his Son to the full a fit Parallel Let the unprejudiced Reader judge And then he grosly imposeth and begs the Question again viz. And for that person who is God to suffer a temporal Death though in his human Nature only this is of infinite Value an infinite Abasement a stroke of Infinite Wrath for had not God's Wrath against Sin been Infinite he would not thus have struck a Person of infinite Worth and Dearness to him interposing as a Surety between him and us miserable Sinners for â—…od in our Nature to suffer what he did this is more then for Men or Devils to suffer God's Eternal Wrath or Revenge this Wrath more clearly shines in the Infinitude of it in thus smiting * the Brightness of his Glory and Express Image of his Person * then in the eternal Damnation of Men and Devils in the unquenchable Flames of Hell Rep. This strange Language against God and Christ I shall need to â—…ay little about let them that know the holy Scriptures see how unlike them it is only I may query and demand of him 1st Where do the Scriptures say That God suffered a Temporal Death as a Stroak of Infinite Wrath 2dly That in Infinite Wrath he struck a Person of Infinite Worth and Dearness to him 3dly That this Wrath more clearly shines in the Infinitude of it in thus smiting the Brightness of his own Glory c. then in the Eternal Damnation of Men and Devils c. If I should conclude this both Blasphemous and Unscriptural Language that thus sets God at variance with himself or as smiting and punishing himself c. S. S. perhaps would be ready to cry out Oh Blasphemy and charge it upon me though it be his own the very Tendence Nature of his own Doctrine The Matter is fully answered and refuted before Again Where do the Scriptures say that God punished the Surety Christ for our Sins and for a time poured forth his Wrath upon him for our Iniquities p. 108. I am sure the Scripture he cites sayes the contrary of him Isa. 42. 1. viz. Behold mine Elect in whom my Soul delighteth Could he then pour forth his Wrath upon him for your Iniquities Oh! be ashamed of such Doctrine Could either the Chastisement of our Peace on him his bearing the Sin of many or carrying our Griefs be the Father's pouring forth Infinite Wrath upon him That it is for Christ's sake that God doth pardon upon Repentance is very true 't is well he Grants this upon Repentance and it is for Christ's sake for all the Good that is revealed or wrought in us that is acceptable to God as true Faith Repentance Obedience real Righteousness c. is all of Christ and brought forth by him in that Soul that is pardoned and Justified in him or accepted in the Beloved But how God's Forgiveness of the â—…ebt or Pardon of the Offences agrees with the Surety's full Payment and Suffering the Punishment Wrath deserved I leave to the understanding Readeâ—… to judge Or how Christ should make Intercession for them that come unto God by him if all their Debt were payed and Punishment undergone appears not especially where the Surety's Payment and Suffering is supposed in this case to be Infinitely of more Value then if the Debtor himself had payed and suffered all because of the Surety's Infinite Dignity and when if the Payment and Satisfaction of Law were thus strictly and severely made neither Law nor Justice could admit that the Debtor should lye in Prison as many do under Satan's Chains of Darkness lyable to Wrath and Vengeance but he should be both discharged and delivered ipso facto But we see it otherwise Many are yet in the Prison-House in Satan's Chains who yet may be loosed and Christ ever lives to make Intercession for them that come unto God by him The Man mends not the matter in what follows Obj. Christ Having purchased Salvation for us at the Hands of Justice by his Intercession he Obtains the Purchase at the Hands of free Grace and so applies it to us Rep. Oh strange Justice or rather Revenge fully paid satisfied but Grace yet to be so much interceded or solicited to this renders Grace more Severe then the Condemnation of the Law and Inferiour to Revenge And what Division would this make in God and between Christ and Grace it renders him Inferiour to Earthly Princes and his Grace below Common Justice among Men For supposing a Subject had forfeited his Inheritance to his Prince by Rebellion
with the Assemblies Opinion and Stephen Scandret's uncertain Proposition for it His Abuse of divers Scriptures in his State of the Case for a personal Election answered and the Way of God's â—…hoosing resolved The Weakness of his two first Arguments touching God's Decree and Promises His gross Ignorance of those Names written in the Lamb's Book Arg. 3. His Impertinency and ignorant Allegation and mis-understanding of divers Scriptures concerning God's Choice and Ordination and the Cause of Mens Destruction opened against Argum. 4. Persons being chosen proves not their Eternal Election as Persons Concerning Jacob and Esau Christ's Sheep those that come are drawn and given unto him of the Father Arg. 5 6. Election explained God's loving Jacob and hating Esau their Posterities concerned therein And how far the two Births were figured in Jacob and Esau. Our Opposers blasphemously placing a partial Resolution upon God as creating Persons with Intention to leave them to Destruction contrary to his universal Call and Tenders of Salvation The Unchangeableness of God's Election in what State and our Opposers Ignorance and Error concerning God's Purpose My unanswered Objection of setting Life and Death before Men and warning them of Destruction The Cause of God's hardning Pharoah Judas and others not grounded upon meer Will and Pleasure but for their Rebellion Touching the Fall of particular Angels and Men the Tendence of God's long-Suffering towards the Wickeâ—… and my Opposer's Confession to Truth to the â—…tter Overthrow of his Opinion Presbyterians Mâ—…ckery in their Warnings setting Life Death conditional Promises and Threats before People contrary to their partial Opinion of an eternal personal Election and Reprobation The sad Consequence of their accusing God with decreeing to deny saving Grace to particular Persons yea to the greater Part of Mankind shewing that divine Justice it self hath not so decreed Grace differing from Debt The Reason why God finds Fault with Men. The Question Who hath resisted his Will resolved Their urging all to for sake Sin contradictory to their Opinion and not in true Eaith Their Flattering many with fair Pretences contrary to their own Intentions the poor Encouragement and cold Comfort that their Doctrine of a personal Reprobation yields to the greatest Part of Mankind The wise God the just Judge is the Ordeiner of the Punishment not of the Fact nor the Author of Sin or their Wickedness who persecuted Christ. Hypocritical Priests making and strengthning Hypocrites by deceitfully daubing them up in their Sins and flattering them with a You are not fallen from Grace while they are guilty of gross Wickedness Concerning God's Convenant with David and his Seed and the Mystery typified in him To all which is added a short Postscript A Brief Introduction TO The following Discourse concerning Election and Reprobation STephen Scandret begins with an absolute false Charge against me as Depraving God's Truth whenas according to plain Scripture without any Depravation thereof I examined their partial and graceless Opinion as their making God the Ordeiner of whatsoever comes to pass both as to the States and Ends of Men and their placing his Decree thereof from all Eternity upon particular Persons and noâ—… upon the two Seeds and Conditions wherein Election and Reprobation do originally consist which in time extends to Persons only as related to the good or evil Seed and not from a partial absolute and meer voluntary Decree and Design to particular Persons as their narrow and silly Opinion imports which I opposed and that from the Scriptures of Truth testifying 1. God's Good-Will and Grace to Mankind in general 2. The real Causes on their Parts of his Severity towards them and their Reprobation I â—…aid down the Presbyterian Principle and Opinion as it may be seen in their Confession and Catechism agreed upon by their Assembly of Divines so called at Westminster and approved by the general Assembly of the Kirk of Scotland as where they say in their 3d Chapter That God from all Eternity did by the most wise and holy Counsel of his own Will freely and unchangeably ordain whatsoever comes to pass And that by the Decree of God for the Manifestation of his Glory some Men and Angels are predestinated unto everlasting Life and others fore-ordained unto everlasting Death and that these Angels and Men thus predestinated and fore-ordeined are particularly and unchangeably designed their Number so certain and definite that it cannot be either encreased or diminished c. And also upon the same Principle they add in their tenth Chapter That all those whom God hath predestinated unto Life and those only he is pleased effectually to call by his Word and Spirit out of the State of Sin and Death in which they are by Nature to Grace and Salvation by Jesus Christ enlightning their Minds spiritually and savingly to understand the things of God c. And in their eleaventh Chapter God did from all Eternity decree to justifie all the Elected and Christ did in the Fulness of time dye for their Sins and rise again for their Justification The Consequence of this Doctrine with a plain and scriptural Answer and Confutation are laid down in the latter End of our Book entituled The Glory of Christ's Light within expelling Darkness which Book yet remains unanswered by S. S. both as to this and other Heads wherein he and his Brethren are concerned though now in order to vindicate this Doctrine he layes down the Proposition thus S. Scandret That God did most freely and unchangeably and from all Eternity choose some particular Persons to partake of saving Grace c. from whence it will necessarily follow That he hath reprobated or passed by others I must manifest this by Parts Answ. In Opposition to this Partiality unjustly charged upon God I must assert this Proposition That God's eternal Election stands originally in his own Seed of Promise and free Grace thereby freely tendered to all Mankind both Jews and Gentiles and all Men in the first place left free for a Share therein and none are reprobated but who first reject this Grace and like not to retain God in their Knowledge his words that he hath reprobated or passed by others are very doubtful being as much as to say that either God hath from all Eternity reprobated particular Persons or left them to Reprobate themselves It is then either God's Act or the Creatures which as appears this Man's Masters the pretended Divines could not resolve and we do not expect him to be a more proâ—…ound Divine then his Tutors However their Opinion at least reflects upon God as passiâ—…g by the greater part of Mankind without aâ—…ording them any Saving Grace or the least Spiritual Assistance of Divine Light or Life so as if he thus takes no notice of them at all but passeth by them they must inevitably be left to Destruction and eternal Misery by this Graceless and Uncharitable Opinion which tends greatly to â—…cclipse the Glory of
Man by his Counsel is not an inevitable or forceable Act of his Will for Counsel and Force are much different as is aâ—… absolute Decree to Act himself alone and a Perswasion of the Creature to Act with him by the Power and Assistance that he gives it So the Perswasion on Men to Repentance Perseverance in Faith and Grace cannot be an irresistable Forcing them thereto for what Reward can Men expect of God for any thing they are unwillingly forced to as by some supposed whereas God works upon that Reason and Conscience which he hath placed in Man to perswade induce and move Men to forsake Sin from a real Sence of the Evil of it that they may leave Iniquity from a true Zeal and Hatred stirred up by the true Light against it I drew them with Cords of a Man with Bands of Love c. Hosea 11. 4. S. S. Arg. 2. God hath made Absolute Promises of the first Saving Grace Ezek. 26. 25 26. I will sprinkle clean Water upon you and you shall be clean a new Heart will I give you Chap. 11. 19 20. and he quotes Jeremy 31. 33. and Isai 54. 13. All thy Children shall be taught of the Lord. These Promises are but a Declaration of his Decree and they are not made concerning all but particular Persons whom God hath in his Eye to save This Argument is grounded upon his Mistake and is very dull and impertinent as not reaching his Principle he intends to vindicate by it For 1st It imports absolute Promises of the first Saving Grace to be but to particular Persons 2. That God had only a few particular Persons in his Eye that from Eternity in his Promise of the first saving Grace contrary to plain Scripture which sayes The Promise is to you and your Children and to all them that are afar off even to as many as God shall call and this Promise is Christ Jesus who is God's Everlasting Covenant and Light to which Men are called 3. This Man mistakes the first saving Grace confounding it with the Effects of it which it brings forth where it is received and obeyed As mens being made Clean having a new Heart c. Ezek. 36. 35. and Chap. 11. 19. which are Effects of the Grace these he puts for the first Saving Grace and Promise of it as also his blind Argument supposeth these Effectâ—… to be unavoidably or forceably brought forth in some particular Persons supposed to be designed for that End without respect to their accepting of and Concurrence with the Tenders and Appearance of saving Grace which in the Light of Christ is given them whereas it hath appeared unto all Men Tit. 2. 11. And the Promise of the Everlasting Covenant though freely and absolutely tendered to 〈◊〉 yet as it is made with any particular Men and confirmed â—…o them they are such as are serious and penitent returâ—…ing and obeying and hearkning to the Voice of God abiding in his Love and Grace c. upon which he enters into Covenant with them they with him both in the Agreement oâ—… Liâ—…e Hearken unto me and I will make with you an Everlastiâ—…g Covenant even the sure Mercies of David Isa. 55. 2 3. The Willing and Obedient shall eat the Good of the Land Cha. 1. 19. not the Unwilling and Disobedient And I wiâ—…l give them an Heart to know me that I am the Lord aâ—…d they shall be my People and I will be their God mark the Reason for they shall return unto me with their whole 〈◊〉 Jer. 24. 7. Note that this was foretold or prophesied â—…rding to the Fore-Sight that God had of the Willingness and Compliance of his People with his Grace and Spirit aâ—…er it was proffered and given to them to invite perswade and draw them as many other Prophecies are which â—…elate to his everlasting Covenant for its Establishment with the Creature on these and the like Conditions which is not a forcing Men to Conversion to have new Hearts to be clean c. For Grace from God is given and Love shewn Men to perswade and induce them to Love Good Will towards God he loves them first that they may love him he opens unto them a Fountain and pours clean Water upon them that they may wash in he works in them to WILL and to DO that they may obey him and by his Power and Aid work out their Salvation with Fear and Trembling Phil. 2. 12 13. He puts his Laws in their inward Parts that they may read and meditate Day and Night therein he teacheth his People that they may hear and learn of him and obey his Voice and the Ministers of the new Covenant that was promised preached Obedience and exhorted Persons to the Obedience of the Spirit and of the Son of God he being the Author of Eternal Salvation to as many as obey him Heb. 5. 9. not to them that presumptuously hazard their Salvation upon a lazy Expectation of being driven by some irresistible Impulse or forceable Motion of Power beyond what they are capable of Arg. 3. Persons by Name are particular Persons but Goâ—… hath sect 3 chosen Persons by Name Rev 13. 8. All that dwell on the Earth shall worship the Beast whose Names are not written in the slain Lamb's Book of Life from the Foundation of the World Answ. What great Ignorance wonderful Darkness doth his Man shew in this Argument both of the Book of Life and of those Names which are written in it which belongs to Men in the new-born State as related to the Seed of Election to every one that hath a new Name given him having overcome Sin and not the traditional Names given to Persons by natural Parents But this Argument makes no Difference between the Old Birth and the New nor between the old Name and the new nor between the old Nature with its Name and the new Nature its Name but saith Persons by Name are particular Persons but God hath chosen Persons by Name as if he should tell us That S. Scandret Nath. Barnard Hen. Coleman with the rest of â—…resbyterians are chosen Persons by these and such their Names from all Eternity and that these Names S. Scandret and Nath. Barnard c. are written in the Lamb's Book of Life but George Whitehead Ro. Ludgater Geo. Witherly with the rest of the Quakers are reprobated by Name from all Eternity But what then doth he imagine this Lamb's Book of Life is and what is it made up of Ah Lord free poor Souls from such Ignorance and deliver them from such blind Guides as this Man against whose dark Argument and partial Opinion let them read Jer. 17. 13. O Lord the Hope of Israel all that for sake thee shall be ashamed and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of living Waters So here being signified a Possibility to fall and many do forsake and depart from the
Lord and because thereof to be written in the Earth therefore it follows that if People abide with the Lord he will both abide with them and their Names shall not be blotted out of the Book of Life nor shall they be written in the Earth And this also evinceth that they are not by Name as particular Persons either absolutely elected to Salvation nor reprobated to Damnation but on Condition of abiding with or forsaking the Lord. Arg. 4. All that are chosen do infallibly believe in time and partake of Christ's Righteousness Acts 13. 48. As many as were ordeined to Eternal Life believed Rom. 11 7. The Elect have obtained it therefore some particular Persons were elecâ—…ed for if all were Elected all would infallibly believe c. Answ. This is also a very frivolous dull and impertinent Argument and wholy misseth the State of his Proposition and the Controversies between us In the first place he begs the Question while he intends it to particular Persons as eyed and absolutely designed particularly from all Eternity to Salvation c. whenas the Question is not Whether those that are chosen through Sanctification do infallibly believe nor Whether Election which iâ—… in the Seed doth not in due time extend to particular Persons For those Persons or People who are true Believers are come into the Elect Seed being ingrafted into the trâ—…e Root are in the Election which obtains the Inheritance And as true Belief Faith and Obedience are the Terms upon which Life Eternal is promised and received so on the same Conditions Life is freely teâ—…dered in the Son of God to all Man-Kind yea to the whole World God so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have everlasting Liâ—…e for God sent not his Son into the World to condemn the World but that the World through him might be saved Joh. 3. 16 17. This plainly cuts off that Opinion of a secret Decree and absolute Design from Eternity against the greatest Part of Mankind for their Destruction for it cannot be consistent with him to have so decreed Damnation from all Eternity â—…or those he â—…roffereth in time to save by his Son upon Believing Obeying and therefore as to that of Acts 13. 48. some have it thus And they believed even as many as were ordeined or fitted for Eternal Life which may not oppose Christ's Testimony before Whosoever believeth on the Son shall have Eternal Life which is promised not as meerly respecting particular Persons but that Condition on which 't is universally tendered as namely to be accepted in a living Faith and sincere Obedience But some more Ingenuous and as much learned as this Man affirm that the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is translated Acts 13. 48. ordeined signifies well appointed set in good Order prepared or disposed So as many whose Hearts were prepared or well-disposed viz. in a Willingness of mind and right Order of Spirit having true Desires sor eternal Life believed as the good Ground or honest Heart that received the good Seed so as it took Root And as when Lydia heard the Aâ—…ostles God opened her Heart that she attended unto the things which were spoken of Paul Acts 16. 14. And as Barnabas exhorted the People that with Purpose of Heart they would cleave unto the Lord Acts 11. 23. Here was a true Preparation in them both for Believing and Eternal Life And further from that of Acts 13. 46. it is evident that both the Word of the Lord was preached and Life Eternal tendered to those Jews who rejected it or put the Word of God from them and judged themselves unworthy of Everlasting Life Wherefore surely God did not from all Eternity either absolutely design them as particular Persons to Damnation or to pass them by for that End for he did not pass them by without taking notice of them but gave them notice of the Way of Life and Salvation tendring it to them by his Spirit in his Messengers which had been a Contradiction to himself if he had from Eternity absolutely decreed the contrary But the envious Jews opposing and rejecting the Word of God judged themselves unworthy of Everlasting Life wherein they rejected their Hope which was of the Lord therefore their Destruction was of themselves whereupon Paul and Barnabas said Lo we turn to the Gentiles for so hath the Lord commanded us saying I have set thee for a Light of the Gentiles that thou shouldst be for Salvation unto the Ends of the Earth and thereupon the Gentiles were glad c. vers 47. So that here was universal Grace and Salvation preached and tendered to all as that which God had foretold and promised who did not exclude any from the Benefit thereof nor was any hindred from Life and Salvation but who excluded themselves being such as judged themselves unworthy of Everlasting Life Arg. 5. Jacob was a particular Person and loved before he sect 4 had done any Good according to God's Purpose of Election Answ. He hath herein wrested the Scripture for it doth not say that Jacob was then loved and Esau hated before they had done Good or Evil as he renders the Words for then it may be asked what he hated Esau for before he had done Good or Evil Did he hate him for nothing Surely no but what was said before they were born or had done Good or Evil was by Way of Prophecy The Elder shall serve the Younger what is this to their Eternal States Jacob had no need of Esau's Service in Hell And then to the following Words as it is written Jacob have I loved but Esau have I hated where was it written and how doth it relate to Jacob and Esau Doth it relate to them meerly as particular Persons under such a Limitation of Election and Reprobation from Eternity or rather to their Posterities as under such different Qualifications of Love and Hatred Could God absolutely determine to hate any particular Persons meerly as Persons without respect to either the good or evil Qualifications or Works as before they had done Good or Evil This were blasphemously to render him in Enmity against his own Works as if he had made Man or forced him into the World unavoidably to destroy aâ—…d damn him to all Eternity whereas the Mercies of God are over all his Works a great and principal Part whereof is Mankind And as for that which is written oâ—… his loving Jacob and hating Esau it is in Malchie 1. Their Posterities were called by their Names that People of the Edomites who succeded Esau who was called Edom * both in Name and Nature Gen. 36. 19. whom Men should call the Border of Wiâ—…kedness which could not be till they were wicked and haâ—… acted Wickedness These were they against whom because of tâ—…eir Wickedness God had and against such stâ—…ll 〈◊〉 Indignation forever and hereupon his Decree is abâ—…olute against the