Postscript for which he may blame himself for the Truth of God will not want witnesses yet I hope these that are not byassed with prejudice and malice against us will find he hath said nothing but the Truth and vindicated our Principles by solide arguments from Scripture and from the unjust aspersions tâ—at the Author of the Postscript would fix upon us As for those that are prepossess'd with prejudice what their tohughts will be I shall leave them to the Lord for as one saith Periit judicium ubires transiit in affectum where the affection is forestalled the judgment will never be just but I wish all may be so charitable to their own Souls as to make an impartial and diligent search after Truth and not relie upon the testimony of man especially of that kind of men that any have in most of their controversys against us been found such gross and palpable slaunderers and calumniators that it may seeme strange that ever such impostors should be any more hearkened unto when they have been so often discovered in their bold and impudent lyes even to the conviction of many that are ready to receive all that comes from them as Truth But the cause is the Lords and in his good time he will vindicat his people and his own Truth no less now then in former ages Blessed are they that are not offendded in Christ who has been a stone of stumbling and rock of offence to the wise professing Iewes and foolishness to the ignorant vain Gentiles However this may be constructed it is my real desire to the Lord that all testimonys that come from any of us whether by word or writ may tend to nothing but the true conviction and conversion of the opposers and edification of all the upright in heart that love the prosperity of the kingdom of Jesus Christ on earth this is the sincere desire of him who is A real Friend and wel-wisher to the souls of all men ALEXANDER SKEIN From the Tolbooth of Aberdeen where I am prisoner for the true liberty of all Christians the 20 of the 12 moneth called February 1676 77. SECTION 1. 1. Separation from the Nationall Presbyterian Church no provoking sin why God should give them up who did so separat to the delusions of Sathan 2. But a further step of reformation 3. The inconsistency of this Presbyterians high commendations of S. R. and of his Epistles with the Presbyterians doctrin that Immediat Revelation is ceased since the Apostles dayes 4. Other Bookâ— more wortâ—y of Commendation 5. That Immediat Revelation is not ceased 6. A deceitfull distinction of some Presbyterian Teachers refuted IN my answer to this Postscript I shall not repeat all his words for that is needless the book being current in the hands of Professors but onely mark the most remarkable and he that will may be at the paines to read the passages at more length in the book it self Pag. 1. lin 7. Thou art desired to take notice tâ— what dreadfull and strong delusions such who were ring-leaders in this separation c. Answer He meaneth some persons at Aberdeen who some years agoe did separat from the Nationall Church in the time of the Presbyteriall government so called onely as to the use of these externall signes of bread and wine being so burdened in their Consciences even in that dy to partak with such and eat with them at that they judged to be the Table of the Lord many of whom were openly known to be scandalous and these passed under the name of Independents or of the Congregationall way Now this so small a separation this nameless Author doth â—o aggravat as if it were the main and greatest provocation why the Lord as he judgeth did give them up to the â—trong delusions of Quakerism But why may we nor much rather conclude that the Lord regarding their sincerity and tenderness of Conscience in making that separation such as it was did reward them with a further discovery and sight of some precious truths formerly hid from them which though this Author calls strong delusions we know are no delusions at all but most usefull comfortable Truths But if falling into Quakerism be such a proper and peculiar punishment for them who separated from Presbytery so called how is it that so few of that separation I mean of them called Independents have joyned with the way of Quakerism in England but have been so great persecuters of it that in new England the Independents being gone from their first tenderness and sincerity did put four persons called Quakers to death for no other cause but that they were of that profession and returned to that place after they had banished them for worshiping God as theâ— were perswaded in their consciences a crime more barbarous and cruell then I have heard of committed by any called Proteâ—tants upwards of some scores of years also how cometh it that so many in this Nation are become Quakers so called who were Presbyteriants and immediatly out of the Presbyterian way came to be Quakers and some who were once of the Episcopall way left it and became Presbyterians and afterward Quakers and some from the Episcopall way have immediatly become Quakers but is this a just ground for them of the Episcopall way to conclude that their â—eparation from Episcopacy to Presbytery was such a hainous sin that it provoked the Lord at last to give them up to the strong delusions of the Quakers I am sure the Episcopall men have as good reason to make such a conclusion against the Presbyterians on this bare account of separation yea and the Papists against Protestants for some who are now Quakers were once Papists and afterwards became presbyterians befor they became Quakers Have the Papists therfor just ground to conclude that the separation of those persons from Popery to Presbytery was the sin that provoked God to give them up to the strong delusions of Quakerism I know theâ— will be as ready to make such a conclusion as the Presbyterians can be but indeed who will view the matter with a spirituall eye will see the wonderfull goodness of God in his leading on the soules of them who most love him out of Babylon by those various steps of separation one degree after another till he hath brought them to Zion 2. These are they who follow the Lamb whithersoever he goeth and some of these whom he calleth the ring-leaders of this separation after they had walked faithfully and religiously in that way called in derision Quakerism wich is nothing elce but pure Christianity restored again unto the world by the mighty operation of the power and Spirit of God after so long and so dark a night of Apostasy have finished their course in that way and are now at rest with the Lord in the heavenly mansions who both at their death and many times before gave powerfull and living testimonyes of Gods accepting them and giving them more manyfest
saying no doubt we have marred his influences and have not seconded nor smiled upon his actings upon us But let none mistake me as if I judged that none of the faithfull servants of the Lord did or could feell at times withdrawings of sensible refreshment or could not be under great heavyness at times yea and sense of deadness for that I most readily acknowledge but then such times are not of long continuance where faithfullness is kept unto but the Lord quickly returneth unto them and visiteth them againe with rich and plenteous visitations of his love and life so that they can give frequent testimonies of his living and powerfull appearance in their soules raising them up frequently over all heavyness and though they have sometimes more and some times lesse of life yet they have always some are always in some sense of life unless unfaithfulnes cause the removall of it from them whereas it is manifest that the generall â—raine of S. R. his Epistles in his later years holds forth â—uch a generall and constant complaining and â—nguishing as doth without all controversy â—emonstrate an exceeding great change in his inward condition from better to worse and that not onely for an hour or a day or some days but throughout All which do plainly speak forth to me that this sad and lamentable withdrawing of the Lord's presence from him and this so dark a cloud that he was brought under happened unto him as the effects of his unfaithfulness to the Lord and as a reall judgment or chastisement upon him becaus of his not following on to know the Lord more fully but sitting down by the way and opposing further discoveryes and breakings forth of Light in others yea turning back again and declining from what he once witnessed of this I shall give â—ome manifest Instances 3. First Notwithstanding so many clear and evident testimonys to be found in his former epistles to God his immediat revelations and teachingâ— in himself yet after all this he joyned with the Assembly of them called Divines though they may rather be called Dry-vines and blind Diviners â— Westminster to oppose all immediat revelation and to cry down the former ways of Gods revealing himself to his people as wholly ceased since the Apostles dayes affirming that the whole counsell of Goâ— was committed to writing Whereas in his formeâ— Epistles he plainly declareth that he had the counsell and mind of God in some things not to be found 〈◊〉 Scripture as I may shew afterwards Secondly Although in his former years as his Epistles declare he was exceeding zealous for privat meetings see Ep. 2. part 2. Yet afterwards he complyed with the members of the Generall Assembly at Aberdeen 1640 to make an act against all privat meetings which did exceedingly gratify the profane and sadned the hearts of the sober and as I heard S. R. himself was displeased with the act yet did cowardly comply to gratify the humor of his Brethren without giving any publick protest to the contrary to which I may add Thirdly His so fervent and hot opposing of further discoverys of God in both them called Independents and others whom they invidiously brande with the name of Sectaryes as also upon the other hand Fourthly Although he complaineth sadly of the Prelats their persecuting him for his Conscience yet after when Presbytery got up he joyned very keenly with those who persecuted the Prelats and banished them out of the Nation whereas he was onely confined for some time at Aberdeen where he was very kindly received by divers and this was the greatest persecution he did undergoe by the Prelats of whom he complained sadly And in his Ep. 24 part 2 he regreteth his persecution thus Our learned Prelat said he becaus we can not see with his eyes so farr in a milstone as his Lighâ— doth will not follow his Master meek Iesus who waited upon the wearied and short-breathed in the way to heaven and where all see not alike and some are weaker he carryeth the Lambs in his bosome and leadeth gently those that are with young But we must either see all the evil of â—eremonys to be but as indifferent straws or suffer no less then to be cast out of the Lords inheritance Who seeth not that what strength is in this reasoning as indeed it is strong was as fit against the Prelats being persecuted by S. R. as it was against his being persecuted by them If the Prelats could not see with the Presbyterians eyes so farr in a milstone as their light doth to apply S. R. his words against himself should he therefore persecut them or 〈◊〉 up persecution against them as he did and wrote most bitterly against toleration for Conscience sake And Lastly addunto all this that notwithstanding in the time when Presbyterians were low and under sufferings he wrote thus to a great man Ep. 17 part 1. I am not of that mind that Tumults or Armes is the way to put Christ on his throne yet afterwards how much both he and his Brethren came to be of that mind and to preach up fighting and armes as the way to reforme many thousands yet living do wel know yea that they carryed on their league and covenant by force of armes rather then by that meek way lâ—â—d down by Christ. Again it followeth in that Epistle Or that Christ will be served and Truth vindicated onely with the arme of flesh and blood nay Christ doth his turne with less dinn then with garments rolled in blood But how the word onely cometh into the former sentence I do not understand for it marreth the sense of the discourse altogether I never heard of any professing Christ that Truth was to be vindicated onely with the arme of flesh and blood nay the grosseâ—t sort of Papists will not say so for they will acknowledg that preaching and writing are ways also whereby Truth is to be vindicated if this be not an errour in the printing it seemeth to be fraudulently put in by the Publisher to excuse the Presbyterians so much using the arme of flesh and blood to carry on that which they judged a reformation And how much garments were rolled in blood by the instigation of Presbyterian Teachers the whole Nation was a witness so that many thousands were made widows and fatherless by that warr they stirred up the people unto expressly contrary to the nature of the Gospell These Instances show that S. R. his testimony especially against any further discoverys of Truth has no wieght he being so dark himself and having so palpably contradicted himself in divers things of great weight nor should any think it â—trange that S. R. should misjudge them at Aberdeen to whom he wrot that Epistle he never looked on himself as infallible nor do I think that his Brethren judg all his sayings infallible truths or divine oracles otherwise they may be bound up with Pauls Epistles But let us hear himself Ep. 52. 2 part The
whereof is by me but of all this mans commendations this is the most high and admirable that followeth in his Epistle aforesaid where he saith So that in respect of us this Angel of the Church speaks as one standing already in the quire of Angels or as an Angel come down from heaven among men to give us some account of what they are doing above These words import not onely immediat new revelations I do not say of new Evangelicall Truths not declared in the Scripturs for I acknowledg none such but also great abundance of them And yet if we will believe the Presbyterian Confession of Faith published by the assembly at Westminster where S. R. himself was a Member Those former wayes of Gods revealing his will unto his people are now ceased see Chap. 1. sect 1. And sect 6. They exclude all new revelations of the Spirit and they tell us the whole counsell of God concerning all things necessary for his own glory mans salvation faith and life are set down in Scripture 5. And amongst other Scripture Testimonyes they abuse to favour this corrupt doctrin they cite Heb. 1. 1 2. God who at sundry times and in divers manners spake in times past unto the Fathers by the prophets hath in these last days spoken to us by his Son c. And their scope in this place is to prove from these words that there are no prophets that is to say no men divinely inspired or immediatly taught of God in our days but I have shewed in my book of Immediat Revelation that this Scriptur doth not prove that prophecy or prophets that is to say men divinely inspired who preach and teach by divine inspiration and as they are moved of the holy Ghost are ceased in our days more then in the days of the Apostles For if it could prove such a dispensation to be ceased now it would prove it to be ceased then even in the days of the Apostles and that the Epistle to the Hebrews was not divinely inspired which is absurd yea this Scripture rather proveth mor clear revelation then formerly under the Law God now speaking to 〈◊〉 by his Son or in his Son Christ Iesus who is in his people and liveth and walketh in them and also speaketh in them But now if the Presbyterians think that this place doth prove that Prophets are ceased how comes it that they think S. R. not onely a Prophet but a great Prophet for he that is a great Seeâ— is a great Prophet for the Prophets are called Seers in Scripture And for a further proof that the Presbyterians think that men do not speak in our days by divine inspiration see Iames Durâ—am in his Exposition on the Revelation pag. 1. where he telleth us that the words of the Revelation are the last words which God hath spoken unto his Church Sad tidings that for above this sixteen hundred years God hath spoken no words to his Church or hath had no Prophets since Iohn who wrot the Revelation but Iohn himself was not of that mind nor belief for he prophecyed of two witnesses that should prophecy a thousand two hundred and sixty days even all the time of the Apostasy also Iohn heard many voyces coming out of heaven long after him and he telleth us not onely of the presence of the Son of man in the midst of the golden candlesticks but also of his voyce which was the sound of many waters also he saw the new Ierusalem coming down from God out of heaven and that theâ— of this city should see his face and not need tâ—e light of a candle nor of the sun becaus the Lord God shall inlighten them which divers Protestants understand of a Church upon Earth pâ—rticularly Thomas Brightman who doth expresly affirm that the goodness of God shall shine forth in â— greater manner then can be ascribed to any means so that men shall appear Divinely inspired But if God hath spoken no words to his Church since Iohn's days his words being the last how comes it that this Presbyterian threatens us with S. R. his predictions or of what he did foresee would fall upon the heads of the forsakers of the Presbyterian Church For if this prediction of his be not from the LORD we have no cause to fear yea we know by blessed experience it was not from the Lord for since we left that corrupt way of the Presbyterian worship and their corruptions in Doctrin and Disciplin we have found the more abundant blessings of God from heaven to fall upon us and we have enjoyed more of the presence of Christ since our separation from such a corrupt Church then ever formerly we knew yea many of us that knew nothing before our separation what the enjoyment of Christs presence was are now come to know it since we were separat from them as a National Church although we are not nor ever were in spririt separated from these few scattered ones amongst them that fear or love the Lord in the least measure these are our little sister that we pray unto God for often and we have unity with them in every good thing that is in them and are only separated from the evil where ever it is in our selves and in all persons every where And the Lord hath let us see in his divine Light that the nationall Presbyterian Church at her best was never a purely constitut Church nor ever had the pure forme of the Gospell Church according to the pattern in the Mount nor was the doctrin of the Gospell purely taught among them onely some things they taught but they did not know the Truth in some of the most Weighty doctrines of the Gospell And when the Lord raised up a sinceer Ministry directing to a more pure way of worship and preaching the doctrin of the Gospell more purely then any of the Presbyterian Preachers did I mean some of our brethren whom the Lord sent among them faithfull labourers indeed divers of whom since have put of the Earthly Tabernacle and their soules are at rest with the Lord I say when these came among them they opposed them and stirred up the people against them and such of the people who received them and their testimony they excommunicated in the west of Scotland and none were more active and industrious in stiring up both people and Rulers in that day to banish imprison and persecute the true Servants and Prophets of the most high God then the Presbyterian Ministry so sadly were they deâ—erted of God both in England and Scotland and the common objection that both Teachers and People made against our Friends in those dayes was this who gave yoâ— a call to come and preach among us and when they saw that many of them were unlettered men as to the Languages and Heathenish Philosophy they cryed out against them as not being fitt to teach and when our Friends answered they mere taught of God immediatly by the divine iâ—spiration of
his Spirit and by that also they were called Then they cryed out blasphemy and delusion There are no Prophets or men divinely inspired or immediatly taught and called since the Apostles days divine inspiration and immediat teaching and revelation ceased with the Apostles And yet now they are not ashamed to alledge as if some of themselves were great Prophets and Seers 6. But I remember a decâ—itfull distinction that Iames Durâ—am hath in his exposition on the Revelation that prophecy as it is taken for an immediat revealing of Gospell truths is now ceased but he acknowledgeth that God may in an extraordinary way indue some with a Spirit of Prophecy to foretell things to comeâ— and he mentioneth some of our Nation that had the Spirit of prophecy in former times This I say is a most decâ—itfull distinction and altogether without any reall ground from Scripture as if God would reveal himself to his Church by immediat revelation as to things of a lesser moment and not reveal himself theirunto as to things of greater yea of the greatest moment such as the truths of the Gospell areâ— but we plead not for any immediat revelation of new Gospell truths not formerly revealed to others or not declared sufficiently in the Scriptures but we say it cannot suffice unto us that the truths of the Gospell have been immediatly revealed unto others and from or by them at second hand declared or reported of unto us but we need to have the same truths of the Gospell especially such as belong to the inward testimony experiences and feelings of life as immediatly revealed unto us as they were unto them otherwise our faith and knowledge should be meerly humane traditionall historicall and but after the letter And although what belongs to the historicall part of the Scripture and particularly concerning Christ his outward comminginto the world his outward birth life sufferings miracles death return to Judgment be indeed made known unto us by the Scripturs Testimony yet it is the blessed â—â—fe and Spirit of Christ Iesus immediatly revealed in our hearts and the shining of his heavenly and divine Light in our inward parts that both enclines us to beleive the reports which the Scripturs give us of things to be true and also opens our understandings to know and see unto the great and blessed advantage of them and unto the Spirituall intent and signification of the things that belong unto the history itself SECTION II. 1. Presbyterian Teachers assume the title of Master and yet give it not to the Apostles 2. S. R. his alledged prophecy against those in Aberdeen who seperat from the Nationall Presbyterian Church of no Weight 3. Divers remarkable instances of S. R. his declining from that good condition he was once in and also from his own principles 4. S. R. His Prophecy inconsistent with the Presbyterian doctrin of once in grace and ever in grace 5. As also with his own judgment that some Independents were gracious men But whereas this Writer threatens us with a prophecy of this great Seer whom he cals master Rutherford but why should he call him Master Rutherford seing that I can not find that he or his Brethren gave this title of Master to any of the Prophets or Apostles I wonder wherefore they are so angry at the title of Lord Bishop and yet so allow the title of Mr. unto their own teachers seing Christ did as expressly forbid the one as the other 2. Let us examin what Weight is in that alledged prophecy he told them who had gone from the Presbyterian way towards the Independents they would not stand or remain there and this saith this Post-scribe is fullfilled for they are proceeding now to joyne with the people called Quakers But if this be any prophecy it may be such an one as to this particular as was that of Cajaphas the high priest who said it was expedient that one should dye for the people but he understood not his own prophecy so nor hath S. R. for he meant that they would goe into more errors whereas the truth is they onely were advanced further into more clear discoveryes of Truth supposed by him and his Brethren to be errors and that S. R. as to this particular was as blind and dark as Cajaphas was as touching Christ I have not the least question and indeed if we will consider the particular time wherein S. R. wrot this Epistle to these well meaning people in Aberdeen it will much help to clear it unto the impartial how much he was then in the dark himself Know therefor Reader that when S. R. wrot this Epistle to them in Aberdeen it was not in the time that he had these fresh and lively enjoyments of Gods presence and power which he had formerly in his more pure times wherein he both experienced and declared of Immediat Revelation and the Spirits immediat teachings as his Epistles abundantly witnesse and as I intend to show in its proper place but it was after he had in a manner altogether lost those blessed injoyments and was become exceeding dark and barren which thing â—ay plainly appear by the straine of his Epistles writt in his later years which to him that hath the true Spirituall discerning and can savour words as the mouth savours meat do as farr come short and faill as in respect of life of his Epistles he wrote in his best times as a dark night falls short of a bright day or as a cold Winter of a warm and fruitfull Summer But let us hear himself giving an account of his inward condition in his later times in the 2. part of his Epistles Ep. 49. he saith but I am at a low ebbe as to any sensible communion with Christ yea as low as any soule can be and do scarce know where I am and do now make it a question if any can goe to him who dwelleth in Light inaccessible through nothing but darknesse And a little after but what shall I say either this is the Lord making grace a new creation where there is pure nothing and sinfull nothing to work upon or I am gone I should count my soule ingaged to your self and others there with you if yee would but carry to Christ for me a letter of cyphers and non-sense for I know not how to make language of my condition onely showing that I have need of his love Againe in the 3. part Ep. 56. he saith but for me I neither know what he is nor his Sons name nor where he dwells I hear a report of Christ great enough and that is all O what is nearness to him And in this Epistle he not onely acknowledgeth his own great deadness and dryness but that it is a generall thing over professors O saith he where are the some times quickening breathings and influences from heaven that have refreshed his hidden ones The causes of his withdrawings are unknown to us Yet afterwards he pointeth truly at the causes
Saints are not Christ there is no misjudging in him there is much in us and a doubt it is if we shall have fully one heart till we have one heaven our star-light hideth us from our selves and hideth us one from another and Christ from us all but he will not be hiddâ—n from us It is no wonder to me that S. R. found it so dark a time to him when he wrot this for he was then at London carrying on that dark work the Westminster Confession and Catechism which crieth down all new revelations of the Spirit and crieth up sinn for terme of life and in that large description they give of GOD out of the Scripture and of CHRIST they altogether omitt these two most excellent and significative that God is Light and in him is no darkness at all and that Christ is the true Light that enlighteneth every man that cometh into the world It â—eemeth verily the true Light had small place in their hearts that they did so altogether forget it However it is wel that S. R. confesseth there is much misjudging in himself and his Bretbren It is possible then that he misjudged these sober people at Aberdeen as they wel know he did for whereas he threatned that if they did forsake the National Presbyterian Church Christ would forsake them but S. R. is not Christ nor are all his sayings Christ's these people have found more of Christ since that time then before and they may on good ground better believe their own experience then his rash uncharitable judgings I write not these things in the least out of prejudice to S. R. his memory or as if I did conclude that he has not found mercy with the Lord God forbid I should harbour any such uncharitable thought onely becaus the Author of the Postscript brings in his testimony against those people at Aberdeen and layeth such weight upon it I found my self more concerned in the love and zeal of God to take some pains to remove this stumbling block out of the way of the simple as becaus such a good man as S. R. judged so of such a people and of such a way therefor it is bad which yet will have no more weight with those that are truely judicious then when the Papists tell us of their eminent Saints who had such holy lives and witnessed so much of spirituall communion with God and yet opposed the Waldenses as great Hereticks and cried up the Church of Rome as the onely true Church will have weight with us either to believe the one or the other And I do not question it but Bernard who lived in the darkest times of Popery was as holy a man and had as much or rather more spirituall experience as S. R. as his writings do declare to any who have the true spirituall discerning and shall compare Bernard's with those of S. R. and yet the same Bernard was a most vehement opposer of the Waldenses who were a good people and bore a true and faithfull testimony in their day according to the discovery given them of God against the idolatry and superstition of the Church of Rome 4. But before I leave this particular I shall take notice of another thing that will serve not a little to discover how weak S. R. his authority is as to his peremptory conclusion he made concerning those few sober people at Aberdeen which was no less then this that if they did forsake the Nationall Church Christ would forsake them which threatning the Author of the Postscript looketh upon to be a divine prediction confirmed by their since turning to Quakeriâ—in which he calls the abyss of all abominations But I ask this Author of the Postscript Can any divine prediction contradict an article of Faith If he say nay then I query again Is it not an article of the Presbyterian faith that none truely gracious in the least measure can totally fall away from grace or be totally forsaken of God This is their express doctrine whereupon it will follow that none truely gracious can fall into Quakerism which he calls the abyss of all abominations the â—otch of hell yea pure hellism and devilism again seing their falling into Independency was the sinn that provoked God as this Author would have it to suffer them to fall thus it is clear that according to S. R. none truely gracious can turn Independent seing to turn Independent is to be forsaken of Christ as he doth positively threaten in his Letter and yet in the same Letter he telleth them of their work of faith and labour of love and patience of hopâ— in our Lord Iesus as also he tells them of their being sealed unto the day of redemption and having received the Spirit by the hearing of Faith All which plainly import their being in a state of Grace and if either he or the Author of the Postscript think that after all this they could fall away so as to be forsaken of Christ they contradict their own principle If he reply that S. R. judged them to be Saints onely in a judgment of charity I Answer by inquiring whether this his judgment of charity was true or false from his own spirit or from the Spirit of God for there is no midst If he say it was false and from his own spirit and not froâ— the Spirit of God then surely these People whom he so threatned had no cause to fear or look upon him as a Prophet or divinely inspired in the writing of this Letter seing he begins with a false judgment that is confessed to be from his own spirit and not from the Spirit of the Lord. And seing the Author of the Postscript will allow him to have been greatly mistaken in his judging them to be Saints we may with as much ground in all reason judg him to be mistaken when he did so threaten them that Christ would forsake them but if they never had Christ how could he forsake them 5. We need not feare such predictions as carry in their bosome flat contradictions but S. R. did not think Independency inconsistent with the Grace of God for Ep 53 part 3. he giveth an express testimony of some Independents particularly Thomas Godwyn Ieremiah Burroughs that they were gracious men so he telleth that he conceived of them which abundantly proves he thought men might be truly gracious and yet Independents and mighty opposits to Presbyteriall government as his words in that Epistle shew SECTION III. 1. The Presbyterian Reformation not a matter to make so great a boast of as the Author doth 2. That S. R. said in Presbytry the letter onely was reformed and scarce that and that God will not build his Zion on that skin of reformation 3. Many thousands of the Presbyterian Church not fit to be members of a wel ordered humane society 4. A precious life stirring among many Presbyterians especially in the West 40 years ago and upwards 5. The Presbyterians did not goe foreward
a Christian indeed but a tast of the sweetness of Christ come and see will speake best to your Soul This plainly implyeth that Christ is present even to them who are not Christians indeed seing to tast of the sweetness of Christ is that onely which makes one who is not a Christian indeed to be a Christian. But beside all this I shall cite some express testimonys for Christ his being in the Saints See 1 part Ep. 43. It 's not for nothing that it 's said Coloss. 1 27. Christ in you the hope of glory I will be content of no pawn of heaven but Christ himself And 2 part Ep. 1. I have good confidence Madam that Christ Iesus whom your Soul throug forrests and mountains is seeking is within you Many more testimonys may be cited but these may suffice to prove that this great Seer in the Presbyterians account did believe that not onely the Graces and Comforts of Christ are in the Saints which are as it were his train and attendants but that he himself is in the midst of them And if it be replyed that by Christ his being in the Saints he meant is God not as Man as we understand it 12. To this I answer 1. God or the Word or Logos singly considered is not Christ but the Word incarnate or the Word made flesh and planted in us For Christ signifyeth Anoynted and it is the Man Christ that is Gods Anoynted and indeed we can not see nor tast nor smell nor feel of the naked Deity of Christ nor converse with Christ simply as God but as God-Man or the Word incarnate and the Presbyterians commonly teach that there is no accesse to God nor communion with him but through the Mediator Christ Jesus as Calvin himself teacheth for thus he writeth on the Hebrews cap. 1 ver 2. That God is no otherwise revealed to us then in Christ for there is so great a brightness in the essence of God that it blindeth our eyes till it shine upon us in Christ. Whence it followeth that we are as blind men to the Light of God unless it shine to us in Christ. By this it is clear that Christ importeth somewhat beside the essence of God which is his Manhood or as he is the Word incarnate But 2. The Presbyterians now adays would not onely exclude Christ as Man but even as God out of his Saints for they are greatly offended at Iohn Owen an Independent Teacher who in his book on the Perseverance of the Saints hath affirmed that the Holy Ghost himself doth really indwell in the Saints so that not onely the graces and gifts of the Holy Ghost but he himself is an indweller in them and is united unto them and they to him and for this Caudry a Presbyterian hath found fault with him And 3. I shall produce some of S. R. his own words and leave them to the Reader whether they do not hold forth somewhat of the truth of that which I plead for although I believe he had not a distinct and explicite understanding of it See 2 part Ep. 38. I know said he God is casten if I may so speak in a sweet mould and lovely image in the person of that heavens-Iewel the Man Christ and that the steps of that sâ—eep ascent and stair to the Godhead is the flesh of Christ the new and living way Surely these words import no lesse but that Christ as Man although not as to his external person yet in some other mysterious way is present with the Saints on Earth seing they can not see God as in himself but as he is to be seen in that lovely image of the Man Christ whose flesh is the steps and stair to the Godhead And therefore we must have that flesh in us else we can not ascend to any true communion with him in our hearts 13. But again see a more express testimony that the Man Christ is in the Saints buddeth forth blossometh and beareth fruit in them part 3. Ep. 13. But the Plant of Renown the Man whose Name is the BRANCH will budd forth again and blossome as the rose and there shall be fair white flourishes again with most pleasant fruits upon that Tree of Life a fair season may he have Grace Grace be upon that blessed and beautifull tree under whose shaddow we shall sitâ— and his fruit shall be sweet to our tast Again see 3 part ep 8. Iesus that flower of Jesse set without hands getteth many a blast yet withers not becaus he is his Fathers â—oble Rose casting a sweet smell through Heaven and Earth and must grow and in the same garden with him grow the Saints Now I would ask the Author of the Postcript Do these words of S. R. hold forth a false Christ or another Jesus then the 〈◊〉 Jesus the Son of Mary If they do not then why doth he accuse the Quakers as holding another Christ onely becaus they speak of Christ in them as formed in them budding and growing and bringing forth fruit of Life who is the Plant of Reâ—own the BRANCH the Tree of Life the incorrupâ—ible Root the Seed and Word Ingrafted And surely it is impossible to understand how the Man Christ Jesus casts a sweet smell through Heaven and Earth if he is not present both in Heaven and Earth Again see 1 part Ep. 127. If Christ bâ—d and grow green and blossome and bear seed again in Scotland and his Father send him two summers again in one year and bless his crop O what cause â—ave we to rejoyce in the free salvation of our Lord and to set up our banners in the Name of our God! I have cited these passages the rather becaus many Presbyterian Teachers as wel as others when they hear or read such words as proceeding from us namely that Christ is a Seed or Plant of Life in us growing sprouting budding blossoming and bearing fruit and that this Heavenly Seed and Plant is a tender Plant as he is so called in Scripture that is bruised and wounded by mens sins and hindered to bring forth fruit in them that give place to sin but groweth strong and becometh exceeding fruitfull in all them that joyn to it and love it and deny those things that are contrary to its nature such as all kinds of sin are then they cry out horrid blasphemy this is to deny the true Christ of God the Son of Mary 14. But if these expressions be found orthodox in S. R. I hope they are not blasphemous in us seing we hold forth no other Christ Jesus but the same that all the Saints believed in and was of Mary and David according to the flesh and before them and the Father and Lord of them according to the Spirit who is the Saints hiding-place in all ages as it is written Isaiah 32 2. And the man to wit the Man Christ shall be as an hiding-place from the wind and a covert from the tempest as rivers
thousands of others 9. And in very truth the Presbyterian Church will never be able to purge her self of the iniquity of the killing of many thousands in the three Nations by the occasion of a most bloody warr raised up through the instigation of the Presbyterian Teachers I am fully perswaded of it that the Presbyterian Church hath as much blood-guiltiness lieing on her head unwashed off as any People called a Church that I know of in the world next unto the bloody Church of Rome And as she hath drunk the blood of many so blood hath been given her to drink and it is to be feared that more will be given to her as a just judgment from the hand of God except she repent and condemn that blood-thirsty spirit that hath too much led and influenced her And I am wel assâ—red of it that a bloody Church is noâ—rue Church of Christ for the true Church of Christ is washed by the blood of Christ fâ—om all lust or desire to shed blood Shâ— can suffer her blood to be shed for Christ but she is white and pure from the blood of others 10. The Lord would not have David to build his house becaus he had been a man of warr and had shed much blâ—â—d O! that the Presbyterians could read the spiritual signification of this If the house of God under the Law was not to be built by a man of blood although in the sheding of the blood of the Lords enemies he was allowed shall the house of God under the Gospel be built by men of blood And who have shed so much of the blood of their very Brethren of the same profession both as Christians and as Protestants onely differing from them as to some small circumstances and worldly matters Surely Nay 11. And if there were no more this one consideration might be enough to peswad any man that believes the Scripture testimony and hath the least â—rue understanding of the nature of a Gospel Church that God will never honour the Presbyteriâ—n party to build his Zion or Gospel Church in â—his Land nay from the Lord God I have seen and do see her rejected from having any part or portion in this honourable work 12. Although I do believe the L'ord will make use of many among that people but it will be after he has washed them and purged from them the spirit of blood and of much other filthyness by his Spirit of iudgment aâ—d of burning that he will make them as stones of his building But I know it from the Lord God by his Spirit in me and from the same I declare it that the Presbyterian Church as such and as holding such bloody and Anti-Christian and otherwayes unsound principles and doctrines shall never be honoured of the Lord to build his true Zion in this Land it is the Word of the Lord God in my heart and the mouth of the Lord hath spoken it and sealed it again and again in me and their labouring to doe such a thing shall be but as men labouring in the fire and like unto them who essayed again to build Ierâ—cho 13. And this I warned them of from the Lord about eleven years agoe in my book called Helâ— in time of Need printed in the year 1655 whicâ— was a year before their insurrection in the West Yet I most assuredly know that the Lord will builâ— unto himself a glorious Church in this Land and therein I aggree with S. R. What he writs in divers Epistles as Ep. 7. part 1. a dry wind upoâ— Scotland but neither to fan nor cleanse but out of all question when the Lord hath cut down his forrest the after-growth of Lebanon shall flourish they shall plant vines in our mountains and a cloud shall yet fill the Temple Again Ep. 55. part 1. there shall be a fair green young garden for Christ in this Land c. Again Ep. 70. I believe our Lord once again shall water with his dew the withered hill of mount Zion in Scotland and come down and make a new marriage again as he did long since he addes Remember our Covenant See also Ep. 34. and 2 part Ep. 56 and 57. and part 3 Ep. 13. 14. But what means the matter These words of S. R. hold forth a great back sliding and apostasy of the Presbyterian Church according to this great Seer S. R. Otherwise what neeâ—d of a new marriage but let us hear him express his mind more distinctly concerning this so highly commended Presbyterian Church part I Ep. 34. he saith We wo wo be to apostat Scotland there is wrath and a cup of the red wine of the wrath of God Almighty in the Lords hand that they shall drink and spue and fall aud not rise again and part 1. Ep. 43. But this Nation hath forsaken the fountain of living Waters And part 1. Ep. 54. This is a black day a day of clouds and darkness for the roof-tree of my Lord Iesus his fair temple is faln and Christ's back is towards Scotland and part 1. Ep 1. yet more distinctly My heart is 〈◊〉 indeed for my mother Church that hath played the barlot with many lovers her husband hath a mind to sell her for her horrible transgressions and heavy will the hand of the Lord he upon this back-sliding Nation All this and much more might be cited out of his Epistles do prove that S. R. had no such thoughts of the Presbyterian Châ—rch which he calleth his mother Church in the time he wrot those Epistles which was at Aberdeen the best time he ever knew and had great nearness unto the Lord. 15. And whatever faith S. R. had of the Lord his appearing again to reforme the Land by the Covenant yet we find that in his later days his faith was very wavering and uncertain touching the Covenant its being made an instrument of reformation for thus he writs Ep. 70. part 2. I believe he comes quickly who will remove our darkness and will shine gloriously in the Isle of Britan as a crowned King either in a formally sworn Covenant or in his own glorious way which I leave to the determination of his infinit Wisdom and Goodness It seemeth he had some other way in his view as possible if not probable which God would take to reforme the Church then the Covenant that instrument of so much blood Hower this is certain his faith was very uncertain about the matter now in his dyeing days and he speaks not at all as any true Prophet of the Lord in this matter Albeit the Presbyterians generally are still so blind and darke that they positively judg that the covenant will be a main thing that God will make use of to reforme the Land and that both Covenant and Presbytery will up again where as S. R. is unclear in the matter 16. And I could tell them of one of themselves whom they judge no lesse then a martyr for the cause that published his mind in
print before his death some years that God had forsaken their Nationall Church and was not like to return to her again and he answereth all the common reasons from Sciptur or the Covenant that seemed to prove that the Lord would return unto them and plainly sheweth the weakness and invalidity of them The book is in the hands of many which I have read and I had it from the mouth of an honest faithfull man that he heard Iohn Livingston say in prayer Lord since Dumbar thou hast spit in our face and since that never looked over thy shoulder to us again This is he whom the Author of the Postscript calls that great man of God and this prayer he had in a certain family in Aberdeen And this is that Church that was such an apostat and whom the Lord had so forsaken by the confession of their chief Seers and who indeed was never a true Gospell Church that we the people called Quakers have forsaken and we are resolved by Gods grace never to return unto her for the Lord hath said unto us let them come unto you but goe not ye unto them the Lord hath added divers who were among them and under that profession unto us and will add many more yea thousands in due time for the Lord hath a precious seed to gather out from among them And there are many among them I know who have true breathings after the Lord and these in due time the Lord will regard and bring them to his Zion which he has begun to build in great glory even in and among the people called in Scorne Quakers SECTION V. 1. What is said against the Presbyterian Church in general as national and as being so guilty of persecution and blood is not understood of all that goe under that name many among them being free of such crimes and of a more sober Spirit and principles 2. An Apology why I frequently use the word Presbyterian 3. Presbytery too good a name for them unless with this addition Pseudo-Presbytery that is Prâ—sbytery falsely so called 4. The Presbyterian Church guilty of denying the true Christ who would exclud him out of the very Saints 5. The Presbyterian Church a foolish builder and guilty of very bad and Vnchristian Doctrins 6. The Presbyterian Church although she pretend to be more for a spritual way of preaching and worshiping then the Papal or Episcopal yet upon the matter she is not one jot more for the same then they are proved by divers Instances 7. Two Questions put to the Presbyterians 8. A list of the râ—viling false acousations and railing speeches of the Author of the Postscript against the people called Quakers 9. Presbyterian teachers have not that credit now with many people as to make them believe whatever they say with an implicit faith as formerly they too much had 1. ANd as to what I have said in generall against the Presbyterian Church as Nationall and as being so guilty of persecution and blood I understand it not of all that goe under that name for I doe believe many among them are altogether free of having a hand in such things and are of a more sober Spirit and of more sober principles but I understand it of a great faction and party of them that did most prevail and carryed away many simple wel-meaning people along with them what by deceitfull perswasions and what by fears And I know many that were so carryed away are now come to see the evil of these practices and are resolved never to concurre in or countenance the like of them again But especially the Presbyterian Clergy and priesthood had the main hand and stroak in these disorders and all to uphold their kingdom and gratify their lust and ambition 2. And that I have so frequently used the word Presbyterian or may afterwards use it is onely for distinction's sake becaus I know not how otherwise to designe them yet I am farr from judging them to be true Presbyterians or that their Classicall judicatorys were true Presbyterys such as were in the primitive times And therefore Presbytery is too good a name to give them unless with this addition Pseudo-Presbyterâ— that is to say Presbytery falsly so called seing they have so positively denyed that which gives the very life and being either to any true Church or Presbytery viz the immediat Revelation and 〈◊〉 teachings and leadings of the Spirit of Christ in every member so that as of old there were who called themselvs Iewes and Apostles and were not so these Presbyterians call themselves true Preâ—â—â—â—erys but are no more so then a dead image of a man is a true man And indeed who ever hath a true knowledge of either the Gospell or a true Gospell Church will see that with good reason and good ground we have forsaken the Presbyterian and Nationall Church and that not only becaus of her bad practices but also for her bad anti-Christian and unsound Doctrins in many things she denying the real in-being and reveâ—ation of Iesâ—â— Christ in any of her Members or indeed in any men in those days 4. And although she falsly accuse us as denying the true Christ yet I hope to make it apparent that she and not we are the denyers of him who would exclud him out of the very Saints and altogether confine him to some particular place but this I intend to reserve till afterwards 5. Also she discovereth her self to be a very foolish builder who maketh her foundation so narrow and her building so wide for no less then the whole Nation she would take into her building yea all Nations if she could And yet the true and saving Power and Grace of Christ Iesus which â—elongs to the very foundation of the Church she â—ill onely have it extended but to a small number of â—er members and that the greatest part have neither â—eceived this Grace nor ever shall but are excludâ—d inevitably from it without their own consent â—y Gods absolut decree that barreth them out from 〈◊〉 possibility of Salvation before they ever came 〈◊〉 the world Surely this is too narrow a foundaion for so wide a building and it is but a small â—avour to so many thousands of her members than â—hey are not so much as under any possibility of Salvation yea it seems they are rather the worse then the better for being her Church members seing to the boot they shall be more guilty of condemnation then the Heathen who never heard the Gospel outwardly preached and yet neveâ— a whit the more near unto Salvation These arâ— sad tidings she preacheth to her Church members Again her most eminent Saints she leaveth theâ— still in the dirt and mire of sin for term of life and tells them they can never be free from sin iâ— this life but sin and can not but sin daily in thoughâ— word and deed Surely such un-Christian Doctrins with many more could be named an ground enough for any man whose