hence the Perswasion or Conviction of this truth may be greater in some as more freed from Prejudices Doubts and Exceptions than in Others in whom it may be weaker through some admixture The impression also may be in some deeper than in others 16. If any enquire wherein this differeth from the Opinion of the Quakers I ans In those particulars 1 This which we speak of is not the Spirits saying by any new Revelation Voice or Whisper or Enthusiastick inspiration that this and not that Book is the Word of God The Quakers speak thus 2 By their way the testimony of the Spirit is an Argumentative Medium or an Inartificial Argument adduced to prove this conclusion to themselves that this or that Book is the Word of God so that they must first Perceive and Feel that the Spirit saith or witnesseth this book to be the Word of God and then they inferre that therefore it is to be received as the Word of God But we make no such use of the Spirits Testimony but Assert that He so illuminateth the Minde to see the characters of divinity as withall to work the Assent or Perswasion and that so as the Faith or Perswasion shall be felt oftentimes before the man reflect upon the Operation of the Spirit 3 The testimony we speak of is that Operation of the Spirit whereby the characters of divine Majesty and Authority which are natively inprinted in and do necessarily attend the Sayings of God are Discovered Received and Acquiesced in But the testimony which they speak of is distinct from and hath no connexion with the Objective evidence which is in the Scriptures themselves 4 The Quakers Revelation is purely Objective and New and Immediat declaring a new Truth The work of the Spirit which we speake of as it cleareth up the Objective Evidence which is in the Scriptures by removing Grounds of Mistake and Prejudice and the like so it worketh by these Evidences a Subjective Conviction in the soul and a Perswasion of the truth which only the man did not see before 5 By their Revelation a person getteth no new discovery of the characters of Divinity which the Scriptures carry along with them unless it may be by accident but the Perswasion which we speak of is rationally deduced from and founded upon these Marks and Evidences which the soul is now made to see clearly through the Operation of the Spirit 6 By our way the Scriptures do not receive their Truth and Authority neither in themselves nor as to us from this work of the Spirit as they do by the way of the Quakers for whether this Operation of the Spirit whereof we speak be or not the Scriptures are what they are the very Word of God as the sun is a shineing sun and light is light whether the blinde see it or not The word of the Lord is cloathed with Divine Light Majesty and Authority whether we see it or not Obligeth us though as yet wanting this perswasion and remaining blinde or blinded with prejudice to Imbrace and Receive the same as the Word of God and to yeeld all due Faith and Obedience thereunto as to the Word Law of the great God Lawgiver it is true without this work of the Spirit we cannot attaine to that heart-quieting Perswasion and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture yet there is an infallible Truth divine Authority that inseparably attendeth whatsoever is spoken by God delivered as Assertions Lawes whether we see it and beleeve it or not And our blindness though it prejudge us of the rich advantage of Embraceing the Scriptures as the very Word of God yet it Endammageth not in the least the word of God it self But by the way of the Quakers the Scriptures have no Light nor Authority in themselves or to us until this Second Testimony come And thus it is supposed that either the Scriptures have no Characters of Light Power Life and Majesty divine in themselves or that whatever they may have of this kinde it is of no force to Oblige us to Faith and Obedience which were a contradiction till we receive this adventious and second Testimony and so all who want this are under no Obligation to receive the Bible by Faith and Obedience more then the Turks Alcoran which sure must be a very wilde and uncouth Position Let the Reader consult that satisfying Piece of the learned D. Own of the Divine Original c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed 1â— Now this being the very nature and native result of the judgment of the Quakers who sâ—eth not how absurd it is and who can be ignorant of the dreadful Consequences thereof which are so obvious For if their Opinion hold Then 1 there was no Ground for that Challenge Hos. 8 12. I have written to him the great things of my Law but they were counted as a strange thing 2 Then the jewes wanting this testimony could not be blamed for saying Ier. 43 2 Thou speakest falsly the Lord our God hath not sent thee to say go not unto Egypt to sojourn there 3 This might have been alleiged for an excuse of the Unbeleef that Christ himself did meet with for the Jewes might have said we have not as yet the testimony of the Spirit perswading us that Christs sayings and sermons are truely divine or the very sayings and testimony of God and till we have this we are not bound to beleeve 4 This would annul all that Authority and Truth that is in the Revelation of Iesus Christ which God gave untâ— Him to show unto His Servants and sent and signified by his Angel unto Iohn who bare record of the word of God and of the testimony of Iesus Christ. Revel 1 2. So 5 it maketh null that saying Revel 1 3. Blessed is he that readeth and they that heare the words of this prophecy and keep those sayings which are written therein 6 It confronteth all these places following Deut. 11 18 19. and 18 19. Ier. 29 19. and 35.15 Psal. 50 17. Prov. 4 20. and 7 â— Ier. 6 19. and 1â— 10. and 13 10. Ezech. 3 4.10 with multitudes moe which might be cited 7 By this meanes the people of God of old were no more Obliged to receive the Word of God delivered by true Prophets than the lies and dreams of the false Prophets who were Prophets of the deceits of their owne hearts and there was no difference to be put betwixt the chaff and the wheat until this second Revelation came See Ier. 23 21-32 In a word 8 This rendereth the whole Scriptures of the Old and New Test. void and useless as we shall manifest more when we come to consider what he saith to the contrary 18. What he speaketh of the difference among the Ancients and doubtings concerning some Books of Scripture which are now received can prove nothing but that through Prejudice
it is not a mans bare saying or signifying this or that to us which is the Formal Ground of our giving credite thereto but the Truth and Honesty of the Person speaking these words nor is the simple Reading or Making known such or such a Command to us the Formal Ground of our receiving it and of yeelding Obedience thereto as a Law but the Legislative Authority of the Person giving out that Law in such a manner So it was not the Prophets their simple declaration or revelation that did solely ground the peoples Obediential beliefe of what they spoke But the Veracity and Authority of God speaking in and by them Revelation whether to the Immediatly Inspired Holy men of God or by them Mediatly to others was a necessary meane to hold forth the particulars to be believed and obeyed but not the total formal Ground upon which the particulars revealed were to believed and obeyed But this Thus faith Iehovah which was also conveyed unto the people and made known unto them by the Sent Prophets As a mans speaking is a necessary meane to make us know both what he asserts as truth and what he would have us believe upon his report And as Promulgation of lawes is a necessary meane to convey the knowledge of the particular Lawes together with the authority enjoyning them unto the Subjects concerned and cannot be the whole but at most a part of the formal object of faith and Obedience or a natural meanes of the Production of the material Object for whether the Revelation be to be looked upon only as such a means as some or as a part of the formal object as others it is all one against the Quakers and we need not fall upon that debate here But if he understand Both together Then neither can that be the Formal Object of Faith divine as is cleare from what is said It is not from the Revelation simply that such or such a Proposition is true but from the Veracity and Truth of him that maketh the proposition Nor is it from the Promulgation that such or such Words framed into the forme of a Command or Law have the force of a Law but from the legislative Authority of him who giveth forth the command Hence we see That it is all one as to the Formal Object or Ground of Faith and Obedience whether the Revelation be Mediat or Immediat One way or Other providing it hold forth the Proposition to be Believed the Law to be Obeyed as coming from Him who is Truth the undoubted supreame Legislator So that our believing of such or such a Proposition with divine Faith is resolved into this Thus saith Iehovah to us who is Truth it self and cannot lie and our divine Obedience to such or such a Command resolveth into this Thus saith to us and thus commandeth us the Supream Lord and Lawgiver Iehovah here the outward testification or declaration of God is not excluded but included rather 16. That we may not walk in the dark with our confused and confounding Author When he calleth Revelation the Formal Object of Faith I would gladly understand whether by this Revelation he meaneth the Lord's making his minde known unto the Patriarchs or Prophets themselves by Voices Visions Dreames c. Or the Revelation made known by these Prophets or Patriarchs unto the people by vive voice or by writing c or doth he meane Both If he understand the first then he speaketh only of the Formal Object of the Faith of these Patriarchs and Prophets who received these Immediat Revelations from God But I would faine know of him what was the Formal Object of the faith of the people to whom these divinely inspired Patriarchs and Prophets made known these Revelations with a Thus saith the Lord The Revelation made to the Prophets could not be the Formal Object of the Peoples faith because it was a Revelation Immediatly made only unto the Prophets and revealed to the people not Inwardly and Immediatly by Vision or Representation to their mindes or God's Vive Voice to their ears but Mediatly by way of Declaration or Preaching outwardly to their senses by the Prophets If he understand the Second then the Immediat Revelation is not the Formal Object of Faith for the Revelation which they had was Mediat If he mean Both. Then his Thesis is defective and this should also have been mentioned for a Divine Revelation coming to us Mediatly by the ministry of Men divinely inspired may hold forth the Formal Object of faith to us as the Scriptures penned by men immediatly Inspired do now hold forth to us the Formal Object of our Faith for we believe with a Divine Faith what is asserted in them because spoken and delivered to us by the Lord Jehovah who is the God of Truth not Immediatly but Mediatly 17. Upon this ground we see what way to Interpret that word in his Thesis Divine inward revelations are absolutely necessary for Founding of true Faith For it is true Nothing can be received by a true divine Faith but what is delivered by God or revealed by the First and Prime Verity who is Veracity it self yet it is not necessary that this First and Prime Verity reveal his minde Immediatly to every person as if none could be or were obliged to beleeve with a true and divine Faith what God saith but only such as are Immediatly inspired Becâ—uâ—e 1. Then the People of old to whom the Prophets were sent with a thus saith Iehovah might have refuised Faith and Obedience and alleiged that these Revelations were not made to them Immediatly and therefore they were not bound to Believe and Obey them But we finde that the Lord spoke even to the Fathers by the Prophets Heb. 1 1. 2. If this were true then the people of Israel that heard not God speaking from Mount Sinay being borne after that time were not obleiged to receive the Law delivered on Mount Sinay with a divine Faith and yet the word spoken by Angels was stedfast and every transgression disobedience received a just recompence of reward Heb. 2 2. And he that despised Moses's Law though Moses only had that law from God by Immediat Revelation except the Ten words died without mercy Heb. 10 28. 3. Then the Prophets Patriarchs or such as had the Inward and Immediat Revelations could only be guilty of Unbeliefe and Disobedience and not the People to whom they spoke contrare to the wole tenor of the book of the Prophets How then I pray could Sauls disobedience to the command of God by Samuel be as the sin of witch craft 1 Sam. 15 19 23. See Ier. 7 23. and 11 4 7. and 26 13. and 38 20. and 42 13. and innumerable moe places 4. How then could this aggravate their sin that God himself spoke unto them and called upon them by his Prophets Hos. 6 ver 5. Ier. 7 ver 13 25. and 25 ver 3 4. and 35 ver 14 15. and
from heaven should come and preach another Gospel they should be rejected as accursed he clearly sheweth that the Gospel already delivered was such a clear and evident Rule that by it we may warrantably try and examine all Doctrines and Revelations of Angels or Apostles and so must be a more clear and certane Rule to us than divine Revelations brought to us by Prophets or Apostles 8. The same may be cleared from these Passages Mat. 24 11 24 Mark 13.22 2 Thes. 2 2. 1 Tim 1 4. But the matter is evident enough from what is said I proceed 20. If he say That he may grant all this without any detriment to the maine thing he driveth at here upon this account that though others may be allowed to try by the Scriptures what some deliver as Revelations from God unto them yet such as have the Revelations immediatly from God are not to try them and consequently that he and others of his perswasion who have such divine Manifestations and Revelations are to act accordingly without any further tryal and examination by Scripture or any other Rule I answer first Then he and the rest of the Quakers cannot be offended with us for not receiving their Assertions by faith and not yeelding thereunto all submissive Obedience as the very Assertions and Commands of God until we finde the same to be consonant to Scripture notwithstanding that they should with all the confidence imaginable affirme to us that they have those Doctrines and Assertions delivered to them by divine Revelations Secondly Then certanely we should have an higher esteem of the Scriptures and not look so contemptuously upon them as the Quakers commonly would have us do not say with Nicolas Lucas a Quaker That if the Bible were burnt as good an one might be write as Mr Hicks reporteth in his 2. dialogue Pag. 5. and evinceth againe dialog 3. against Will. Pen. Pag. 86. Thirdly Then I think He and the rest should obtrude nothing upon us without Scriptures but should confirme unto us all their Assertions out of them Sure we finde the Apostles though divinely inspired yea and Christ himself confirming their Doctrine from the Scriptures Mat. 12 3 5 7. 26 31. Mark 14 27. Luk. 4 8 1 Pet. 1 16. Rom 11 8 26. 10 19 20 21. 12 19. 15 9 10 11 12 21. 14 11. Gal. 3 20. 1 Cor. 1 31. 2 Cor. 4 13. And Paul in his Apology doth plainly affirme Act. 26 22. that he delivered no other things than those which the Prophets and Moses did say should come Fourthly Either it must be granted that some Illuminations stroâ—g Perswasions and the like that come as new Revelations may and must be examined by a Rule or it must be said that there are now no diabolical Injections or Delusions working upon the Fancie and Imagination and casting-in Wilde Fire and Wilde Light in the Minde or that all these Manifestations and Illuminations must be received as unquestionably good and beleeved obeyed whether they come from the Father of lights or from the Father of lies But no rational man will assert this last nor will the many Enthusiasts or Entheasticks or Ecstaticks and the like who have been to manifest conviction deceived and deluded suffer us to asserte the Other Therefore seing there have been and yet may be Satanical Delusions instead of Divine Revelations and seing these must not be received as good come it is manifest that they must be tryed by a Rule and we know no other Rule beside the Scriptures by which we can try the Spirits and the Insinuations of Spirits for we owne not the Doctrine of Swenckfeldius or of the Antinomians and Familists who said the word should be tryed by the Spirit and not the Spirit by the Word Fiftly may not the Lord give up some to strong Delusions Sure Paul giveth us to understand so much 2 Thes. 2 11. when then some are judicially deserted of God and given up to strong delusions to beleeve lies and to receive Impressions of lying and deceiving Light Either they sinne not in receiving and walking according to thâ—t light or they are under an obligation to reject such a corrupt guide The First cannot be said and if the Last be said then such persons are under an obligation to try and examine these Revelations and Discoveries by some certane Rule with whatsoever plausible and insinuating Glance they dazzle and affect their Mindes and Imaginations And if so we have our point seing it will be readily granted by Protestants that nothing can pretend to be this Rule beside the Scriptures only Sixtly The great doubt is if it be the Lords fixed and established way now under the New Testament dispensation when the Gospel is sufficiently promulgated and the Foundation of Gospel administrations abundantly laid to reveal his minde and make his will known concerning what we are to beleeve or what we are to do by Inward Immediat and Extraordinary Revelations and Inspirations And if this be uncertane as shall appear by examining what he hath said for it than it is more than manifest that such deep Apprehensions and fixed Phancies yea and it may be Injections or Insinuations of the Prince of darkness in the Mindes and Imaginations of men either naturally Melancholick or given up of God to strong Delusions which some may meet with and fondly look upon as divine Illapses of light may very warrantably yea must be brought unto tryal by the touchstone of the Scriptures As of old even when the way of Prophecy was more ordinary and common the false Prophets might warrantably have brought their diabolical Inspirations and phantastical Delusions to the tryal of the Law and of the Testimony so much more now when that extraordinary way of the Lords manifesting of his minde is ceased may this course be taken to prevent a deceit especially seing we have a full and complete Rule whereby we are to walk and to regulate ourselves both as to Faith and Manners 21. The reason which he addeth in the end of his Thesis to wit That a divine Inward illumination and Revelation is of it self clear and evident compelling the intellect that is well disposed and insuperably moving and bowing it to an assent and that by its proper evidence and clearness c. evinceth nothing contraâ—y to what we hâ—ve said for though a truely divine Illumination or Revelation Extraordinary and Immediate of which kinde we are here speaking will bring its owne credentials alongs with it and by its owne evidence prove it self Divine so powerfully perswade the soul that there shall no hinke or doubt remaine concerning its authentick Authority yet every Revelation or Enthusiastick Illumination which men may be carried away with and yeeld up themselves unto as fully perswaded of the Reality and Relevancy thereof will not pâ—ove truely Divine or such as ought to be received with a divine Faith without being once questioned or put to the tryal for as
Lapide are remarkable God is said saith he to have taught the Scriptures because 1. He stood so by the writters that they did not erre from the truth in a point 2. He did excite them and suggest to them so as they should write these things rather than those c. He did so inspire them that they set down this conception rather than that c. 3. He so ordered all the conceptions and sentences and led them so as that this sentence was first that next and the other in the third place and thus they were set downe orderly one after another and this is properly to write and make a book and therefore is the Spirit of God properly the Author of the Scriptures Hence is it that the word of God in the Old Test. is tearmed in the New the Scripture or Scriptures pointing out the word as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we see that as in the frameing of the truths contained in the Scriptures of Prophecy or as to the matter and thing revealed and written the holy men of God had the real Inspirations of God and spoke as they were moved by the Holy Ghost or as the Holy Ghost spoke in them and by them they giving only a concurrence of their Rational faculties so in the very commiting of the minde of God unto writing they acted as moved by the Holy Ghost and not by any acquired Skill or Knowledg in the art of Grammer or Rhetorik being herein as a Pen in the hand of a writer and therefore ought not to be called the Secondary or proxime Authors of the Scriptures as some Papists imagine though the Lord used One to express his minde in one way and Another in another way as he thought meet and each in a way suteable to his natural Enduements as he used Esaias to express his minde in an High Loftie and Court-like stile and Amos being an herd man to express his minde in a more Mean and Low stile suteable to herd men in all consulting the universal good of the Church in all ages Whence it is manifest that not only the Matter and Things revealed whether as Truths to be Beleeved or as Lawes to be Obeyed are immediatly of God but also the very Method Expressions and Words wherein these truths were uttered which even some Papists as Gregor de Valentia and Estius Swarez and others confess And so the Whole and every Part Sentence and Word is of divine Authority and of a divine Original Whereby every one may see how sure the ground and basis of our Faith and Obedience is how rationally we act in adhereing to these Scriptures of Truth rejecting whatever is not consonant thereunto and especially all particular pretended divine Revelations which are but the meer product of mens strong Phancies and Imaginations or of Satans Workings in mens mindes and phantasies And withall we hereby see the divine Original of this Word of Prophecie which we must take heed unto as unto a light that shineth in a dark place until the day dawn and the day star arise in our hearts 2 Pet. 1 19. and must study and meditate upon day night Psal. 1. and be well acquanted with They being the Oracles of God Rom. 3 2. and the holy Scriptures which are able to make us wise unto Salvation through faith which is in Christ Iesus being profitable for Doctrine for Reproof for Correction for Instruction in righteousness that the man of God may be Perfect thorowly furnished unto all good works 2 Tim. 3 15 16 17. As also the unreasonableness of those men who would directly or indirectly bring us off this Ground and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations which as they arise out of a mire so they lead the Man that followeth their guide into one and leave him there 4. Before we proceed because this Man alleâ—dged that it was a calumnie to say that either they denied or undervalued the Scriptures what Apology will he make for his brethren who owne the Scriptures only as a declaration of the Saints conditions witness G. Fox the younger in the collection of his books P. 59. cited by Mr Hicks dial 1. P. 19. account them no better than an old almanack witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper See Mr Hicks Pag. 41. and say that it is dangerous for ignorant people to read them witness Fox and Hubberthorn in Truths defence P. 101 Sâ—e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tels us that White head expresly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means and that faith grounded on the Scriptures is but an empty and implicite faith and bespeaks such persons void of the knowledge of God Christ Salvation and to be yet in their sin and that such men walk by thâ—ir own fancies and imaginations Christ Ascend Pag. 11. Do such expressions â—avoure of any high Esteem which they have of the Holy Scriptures if not let him see to it But moreover George Whitehead in his Apology P. 49. said that that which is spoken from the Spirit of truth in any viz. of them is of as great authority as the Scriptures yea and greater See for this Mr Hicks 1 dial P. 28. Will. Pen in his Rais. against Rail P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most are but a kinde of declaratory and secondary Rule This man saith the same as we â—hall heare and further The Scripture is the Râ—le of historical faith but the light and Spirit of God can only be the Rule of saving faith and againe Pag. 55. That which is more ancient more universal and more able to informe rule and guide that must eminently be the rule but that hath been and is the Light within Therefore that hath been and ought to be the Rule of faith and practice So P. 48. Because we deny the Scriptures to be the rule of faith practice in honour to that divine light that gave them forth that we should therefore c. If this man think that we calumniat them upon this account he should tell us at least what high and honourable thoughts he and the rest have of them 5. But what if we finde him upon the matter saying little less than they though in more modâ—st expressions He saith I confess in his Thesis That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God and one would think this a faire acknowledgment But in his Apology Pag. 36 he tels us that they do not think that the Authority of the Scriptures doth depend on any Efficacy or Vertue placed in these Writings but ascribe it wholly unto that Spirit from whom they came What confusion and self contradiction is here To say that the Scriptures of Truth are the
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
Againe how could Christ and his Apostles confirme their doctrine by the Scriptures Press to a study and search of them Convince persons of errour by them and the like seing still this shift was as ready at hand for them to use as it is for the Quakers today I pray hâ—m to cleare me in these particulars if he can 13. But if the meaning of his Assertion be That we know only by the inward Testimoâ—y of the Spirit that the book of the Scriptures is indeed the word of God what will this helpe his cause Nothing at all for the Testimony of the Spirit is a true Testimony and if the Spirit testifie that that book is the Word of God that book must indeed be the Word of God and it must be the Word of God before that testimony be given to it for the Testimony doth not make it such but witnesseth it to be such and so before that Testimony of the Spirit come the will of God contained in that book must oblige us to Beleeve it and Obey it for what is the revealed will of God cannot but oblige such unto whom it is revealed But if it be said That even the will of God contained in the Scriptures cannot oblige us untill a new Revelation come to perswade us of the certainty that it is the will of God I answere Then 1. The Assertions of the God of truth and the Lawes and Commands of the Supream Lawgiver have no obleiging force upon us to Beleeve and Obey untill we be perswaded these Truths and Lawes are Divine and so the authority of the Lawes dependeth upon and is derived from the minde of the Subject and no more shall be law than he will 2. Then the Revelation of the minde of God doth not carry alongs with it its owne Evidence 3. Then the Second Revelation can as little carry alongs with it its own evidence as the First and we must have a Third to give us the perswasion of its certanety and the Third will stand in need of a Fourth and so in infinitum and hereby we shall never come to any certanty but still fluctuate notwithstanding of Revelations upon Revelations 14. He adduceth Apol. P. 36 37. Calv. Instit. Lib. 1. c. 7. s. 4 5. The French Confession of faith Art 4. The Belgick Confess Art 5. And the Confession framed at Westminster Cap. 1. S. 5. which last he cannot cite without a jibe at these worthy Divines thereby evidenceing what a Spirit acteth him But to the point I say 1. What is spoken here of the Spirit is in Opposition to the Testimony of Men or of the Church which the Romanists alleiged 2. They speak not of an Objective certanty as if before this perswasion wrought by the Spirit there was no ground to beleeve and receive these for the Scriptures of truth or as if indeed before this they had not been the Scriptures of truth but of a Subjective certanty and therefore they call it Perswasion and Assurance now this doth not create an Objective certainty but preâ—upposeth it and only helpeth the soul to see that Objective certainty and rest upon it with full Conviction and Assurance 3. They speak not of any Immediat Revelation or Inspiration but of an ordinary work of the Spirit efficiently effectuating this Perswasion and Assurance 4. They expresly tell us that this work of the Spirit is by and with the word and not an Inspiration distinct and seperated from it anâ— by the gracious effects of the word in and upon the hearts of People which evidently demonstrate the cause to be divine and that Word which hath such Powerful Noble and Divine Effects upon the soul to to be of a divine Original flowing from that Supream Verity or Veracity and from that Supream Authority and so to be purely divine 15. Though this be enough to discover the vanity of this mans Alleigance yet I shall for the Readers satisfaction a little further cleare the matter There are in the Scriptures such innate marks and evidences of divine Majesty Power and Authority whereby as Light and Heat prove and demonstrate themselves so the Scriptures evince themselves to be of God by their Light Life Power Majesty Divine which is also manifested by these particulars mentioned in our Confession of faith to wit The Heavenliness of the matter The Efficacy of the Doctrine The Majestie of the stile The Consent of all the parts The Scope of the whole which is to give all glory to God The full Discovery it maketh of the only Way of Mans salvation The many other Incomparable Excellencies and the Intire Perfection therof These are arguments which it carryeth alongs with it whereby it doth abundantly evince it self to be the word of God as the heavens declare themselves to be of God not by any voice or testimony but by the Characters of Infinite Power so legible upon them that all that run may read The Spirit in working up the soul unto a Conviction and Perswasion that the Scriptures are the word of God doth those things First He cleareth up the characters of divinity that are in the Scriptures formerly dark to the man through prejudice or other causes and so maketh the Object plaine and manifest Next He conveyeth light into the Minde whereby the man is enabled to discerne and perceive these Grounds and Evidences which are the characters of divinity as a man when clouds are removed and his eyes are opened to see the beames of light flowing from the body of the Sun is convinced and perswaded that the Sun is arisen in our horizon Now this work of the Spirit hath its various Measures and Degrees not to mention that which is truely saving whereby the man is not only Enabled to see the forementioned grounds to a conviction but through a gracious Work of the Spirit on the whole soul is made to close with these grounds with joy and delights and to accept of the Scriptures upon these Grounds with full perswasion of soul as having this truth that these Scriptures are the word of God deeply impressed oâ— his spirit and sealed by the Holy Ghost So that he embraceth them as the very word of God and closeth with them with all Reverence and cheerfull Submission of soul receiving with faith the Truths there delivered and submitting to the Commands thereof heartily and cheerfully through grace Not to mention this I say which as it respecteth the matter contained in the word and the sutable improvement thereof is not of our present concernment this work of the Spirit admits of degrees whether we consider the Object or Evidences which lye in the Scripture or the Subject the â—llumination of the minde to see the cleared Evidences and Grounds for to some the Grounds and Evidences may be more clear and unquestionable than to others and some may have a larger Illumination of understanding and so a greater capacity to see the divine Original of the Scriptures than others and
a corrupt Original and that we ought to be sure that the Ground and Original of our Knowledge be such as we may saifly trust to and build upon But whether the Original which He and other Quakers do follow and which he would prescribe unto us be the true and genuine Original and Ground of saving Knowledge he must allow us liberty seing the danger here is great as himself confesseth and such as enter not by the door are Theevs and Robbers to examine and to try whether the Ground he holdeth forth be Saife or the Ground we build upon be not Sufficient CHAP. III. Of inward and immediat Revelations 1. The maine scope of his second Thesis which is concerning Inward and Immediat Revelations is to give us the true and genuine understanding of the right original and fundation of Knowledge So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge and by the title which he hath prefixed unto this Thesis we learne that his opinion is that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge and this Inward and Immediat Revelation is given us in place of the holy Scriptures as his adjoining the third Thesis concerning the Scriptures and what he saith of them therein make manifest 2. We should now come to the examination of what he saith of this Inward and Immediat Revelation but in the entry of his explication of this Thesis in his Apology Pag 4. we are staved off by a hudge Preoccupation and meet with a dangerous Dilemma for either we must give our assent unto what he saith in this Thesis or bear the stigma and blake mark of Carnal and Natural Christians ignorant of the motions and operations of the Spirit of God in our hearts But perceiving an open way of escapeing from betwixt the hornes of his dilemma and waving his uncharitable censure of such as oppose him as being not only strangers to these motions of the Spirit in their hearts but as accounting them no way necessary yea as mocking them as foolish and ridiculous and much more to this purpose wherein as he manifesteth what Spirit he is of and with what Spirit he is led so he bewrayeth much ignorance of the minde and assertions of his Opposites which would be both endless and unprofitable for me once to take any notice of let be to answere seing a simple contempt of his Calumnies is sufficient Waveing I say these his impertinencies as the native fruite of his imbittered Spirit against all that do not applaud his wilde Notions I shall tell him that I cordially give my assent unto that of Paul Rom. 8 9 14. now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sones of God And I know no Christian whether Private Person or Doctor Minister or Divine that will not homologate with me in this howbeit he flander us as not only denying this but also as contradicting it 3. But he would hence deduce that no Knowledge of God can be acquired without a Divine and Immediat Revelation and for this cause he distinguisheth betwixt a Certane and an Vncertane a Spiritual and a Literal a Saving and an Empty Aery and Brainy Knowledge of God and sayeth the One can be many wayes acquired but the Other not without an Inward and Immediate Manifestation of the Spirit of God shineing in the heart and enlightening the understanding By which we see what Darkness and Confusion occupieth this mans minde and how either through blinde Ignorance or wicked Prevarication he laboureth to pervert the true state of the Question and leadeth his Readers into the same ditch of Ignorance and Prejudice wherein himself is fallen If he cannot we know how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God as he did of old unto the Prophets and Apostles whether by Dreames Visions Vive voice or inward efficacious Inspirations and the Spirits gracious In-working and Impressing the Truthes other wayes revealed and made known mediatly upon the soul of a man giving him through the spiritual Illumination of his minde and the gracious and effectual Moving of his heart grace to See to Imbrace and to Close with and savingly Improve the Truths revealed These things which are most manifestly distinct clearly different he is pleased either out of meer Ignorance or our of Designe all alongs to jumble together and confound that he might the more darken the Reader and prejudge him both of the right state of the Question and at the orthodox truth which he maliciously misrepresenteth The difference betwixt these two Operations of the Spirit without running forth here into a tedious and unnecessary digression for the clear information of the Reader and for preventing our further labour afterward we shall thus make plaine and manifest The first Operation of the Spirit mentioned is that which he the rest of the Quakers endeavoure to assert plead for in prejudice of the Scriptures which now to us under the New Testam supplieth richly and with advantage the want of the Immediat and Extraordinary Revelations of the minde and will of God concerning duty whether as to Faith or Practice by which the Lord was pleased formerly after diverse manners and wayes to make the same known The other which we assert and maintaine is an Efficient and not Objective Revelation and confirmeth the authority and truth of the Objective Revelation of the minde of God both touching Faith and Manners and so reserveth to the Scriptures their due place as our compleet Objective Canon and Rule and confirmeth them therein bringing home with power and saving grace upon the heart the Truths therein revealed and casting the soul into the mould of these saving Truths The One which they plead for taketh away all the use of the letter of the Scriptures all the study thereof or all the paines to be used in Acquireing the knowledge of the Original tongues in Reading of Commentaries for attaining to the knowledge of the letter in Preaching and Hearing of preachings in Useing other meanes for reaching the knowledge of the Truths delivered in the Scriptures The Other which we maintaine presupposeth in ordinary this knowledge of the letter of the Scriptures and the use of means contributing thereunto as a meane appointed of God whereby we may come through his Grace cooperating on our Understandings Wils unto the saving soul-captivating knowledge of the same Truths As the saving and gracious beleeving and improving of the Truths of God revealed of old by his immediatly and extraordinarily inspired Prophets unto others did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed as the minde of God and did not destroy and make useless that meane as the way of Quakers would necessarily have done for they alleidge
of God immediatly so made known unto them for the only formal Object of their Faith But withall I say that all others who believed though still the Word and Authority of God was the formal Object of their Faith and ground of their Obedience had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation and of this beside the manifest and unquestionable evidence of the thing it self we have Instances in that same Chapter dar he say that all who beleeved from the beginning that the Worlds were framed by the Word of God c. had this truth revealed unto them by God Immediatly either by Dreames or Vive Voice or the like where readeth he of Revelations Inward and Immediat made to Abel who yet by Faith offered unto God a more excellent Sacrifice than Cain Where readeth he to passe by others of the Inward Immediat Revelations upon which their faith was founded who through faith subdued Kingdomes wrought righteousness stopped the mouthes of lions Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valient in fight turned to flight the armies of the aliens received their dead raised to life againe were tortured not accepting deliverance that they might obtaine a better resurrection had tryal of cruel mockings and scourgings and moreover of bonds and imprisonments who were stoned sawne asunder were tempted were slaine with the sword who wandered about in sheep skins and goat skins being destitute afflicted tormented who wandered in deserts and in mountains and in dens and caves of the earth Where readeth he I say of such Revelations made to all these persons who yet had faith and by faith were they Encouraged Enabled Supported and Carried thorow 24. Bâ—cause he foresaw that some would Object That hence it would follow that there is no formal Object of faith now because the Lord doth not reveal his minde by Angels Dreames and Visions and the like Therefore he taketh notice of this Pag. 14. 15. but his answere is so confused and indistinct that you can hardly know what he would say He will not limite the power and liberty of God Wherein he doth wisely But will he say that God eiâ—her did or now doth reveal the whole Object of faith to all beleevers in suâ—h a manner He distinguisheth betwixt what is substantial and universal in the object of faith and what is circumstantial and accidental And hereby he either speaketh non-sense or destroyeth his owne cause for if the Immediat Revelation by those wayes mentioned was but accidental it cannot be called the formal Object of the faith of all believers He distinguisheth next betwixt what was obnoxious to doubting and what was not But he leaveth us in the mist while he explaineth Neither Then he tels us That these vive voices and dreames c. were the thing which they did believe and not the formal object or ground upon which they belâ—eved I should rather think that the word of Truth or Command which was made known unto them by vive voice or dreame c. was the Material Object not the Formal Object quod as he ignorantly speaketh or the thing which they were to believe and receive and that these dreames c. were but the manner of conveyance both of the material Object and of the Formal He addeth a serious truth viz. That they were not ignorant that the Devil could have formed sounds of words in the aire and delude the external senses by false apparitions and this dayly experience proveth Whereby he confirmeth what we formerly said and giveth us faire warning to take heed and beware of such Delusions I wish he and the rest of the Quakers would carry the impress of this Truth alwayes with them But how then was the formal Object of faith secured He answereth There was a secret testimony of the Spirit in their hearts perâ—wading thâ—m that these voices and visions were really from God But was this secret testimony distinct from that which came alongs with these Divine Voices and Dreames c If not what will he gaine hereby or against whom would he fight if it was distinct than it seemeth God's Immediat speaking by Voices Dreames Visions c. were not so clear and evident in themselves as to Compel Move and Bow the intellect that was well disposed by it's owne evidence and clearness unto an assent and were not so clear and evident as the common principles of natural Truthes are viz. That the whole is more than a part Two contradictories cannot be both true and false which move and bow the Minde to a natural Assent and thus he contradicteth what he said in his Thesis See above § 2. Moreover if the matter was so he must say that there was no more Objective Evidence and Clearness in Gods speaking by Voices Dreames c. than in the Devils speaking so for without this new testimony the Prophets themselves could put no difference betwixt the One and the Other Againe could not the Devil come with a false toaken aâ—d perswade the false Prophets that the voices and visions they had were really from God And may not the Devil do so now especially in such as are given up of God to strong delusions to believe a lie But what would he make of this falshood He would Inferre that this Inward Testimonâ— was the Principal and original Object of their faith A wilde assertion for thâ—s Inward Testimony should rather be called the Principal and Original Cause or thâ— Efficient Cause of faith than the Object of it for its use was according to his owne doctrine not to Declare immediatly the Object of then Faith but to work up their soul and minde to receive and close with the Object which was proposed in these Divine Dreames and Visions as that power which openeth the eyes of the blinde is not the formal Objâ—ct but the efficient Cause of the mans seeing the sun Then he addeth That these expressions The Lord spoke the word of the Lord came or was to such or such an one and the like will not evince that God spoke by audible voices and that he who asserteth it must prove it But we need neither Assert it nor Prove it for it is enough to us if these expressions signifie that singular way whatever it was which the Lord used in communicating his Minde to the Prophets and so a way distinct from that which he used with every individual private and particular Believer The answere to his formal argument with which the closeth this Paragraph may bâ— taken out of what is said and I need not spend time with repeating the same things 25. He cometh § 9. to the maine business the last Proposition viz. That the Object he should meane the formal Object of the faith of the Saints is alwaâ—es the same And thinketh he that any Christian will deny this which yet he must spend words about the proof of
of their Inspirations and Prophecies it is at least possible that they may be deceived also And if so is it not every way saifest to try all by the unerring touch stone And doâ—h it not hence appear that if we speak in reference to their Revelations the Scriptures are unquestionably the Primary and Adequate rule 12. He addeth a reason in his Thesis which he prosecuteth at large in his Apology viz. That we know the certanty of the Scriptures only by the inward testimony of the Spirit But this reason is ambiguously expressed for it may either have this meaning That we know the certainty of the matter contained in the Scriptures only by the Inward Testimony of the Spirit Or this may be the meaning That only by the Inward Testimony of the Spirit we know certanely that the Scriptures are the word of God or that book which containeth the revealed will of God If he take this Reason in the first sense we may then in part know what he understandeth by a Secondary and Subordinate Rule which title he is pleased as we heard to allow unto the Scriptures that his meaning is consonant to what Will. Pen saith P. 47. of that book of his which Mr Hicks citeth Dial. 3. Pag. 48. viz. We dar boldly affirme that the greatest reason of our beleefe concerning the prophecies and promises recorded in the Scriptures is not from any outward thing but that inward testimony that we have received from that holy Light within us to the truth and faithfulness of those sayings And againe Pag. 48. cited by Mr Hicks Pag. 50 51. Though we do say men ought to live up to these hâ—ly Rules contained in the Scriptures yet the reason why is that conviction they meet with from the light of their own consciences Therefore the light within is both our warrant for Faith in and Obedience to them And this upon the mater is the same that Benj. Furley a known Quaker in Rotterdam saith most plainly in his letter cited by Mr Hicks in his Quakers appeal answered Pag. 16. There is nothing in the Scripture that is a duty upon me or which I am obliged to obey because there recorded whatsoever is a command to me I must not receive from any man or thing without me Nay not the Scripture it self Yea it is the greatest error in the world that ever was invented and the ground of all errour to affirme that the Scripture ought to be a Rule to Christians This is plaine dealing and so is that of Edward Burrowes Pag. 62. cited by Mr Hicks ibid. He that perswades people to let the Scrâ—ptures be the rule of faith and practice would keep people in darkness for who ever walks by the rule without them and teach men so to do would make void the Covenant of life and peace Now if this be his meaning the Scriptures shall be no Rule at all not so much as a Subordinate Rule for it shall hold forth no Truth calling for divine Faith from me nor shall it hold forth any Law or Command obligeing me to Obedience unless a new Revelation come or the Light with in me tell me that such a point is Truth and so to be beleeved and such an Exhortation is a divine Command and so to be Obeyed And if the Light within me say that such an Assertion contained in the Scriptures is not Tâ—uth I must not beâ—eâ—ve it or if it say that such a word of Command is not to be Obeyed there shâ—â—l be no force of a command in the word So that as with Papists the Scriptures are beholden to their Pope or to their Church for its authority so as it hath no canonick authority but what is given to it by the Pope or the Church So with Quakers the Scriptures are beholden to the Light within for its authority and no more is Scripture to be Beleeved and Obeyed as Scripture but what the Light within saith is to be beleeved and Obeyed And thus in effect it is not the Scripture nor the Spirit of God speaking to us in the Scripture that layeth any obligation on us to beleeve and obey but only the Light within so that if the Light within will any other book possibly the Turks Alcoran shall have as much authority to Command our Faith and Obedience as the Scripture hath Yet I must needs say we have much more advantage in dealing with Papists than in dealing with these Quakers for the Papists have but one Pope to whose determination they submit But here every Quaker hath a Pope within his brest And next we can know read and understand what the Pop's determinations are and how founded when he is pleased to condescend to give reasons at least we can know what truths he determineth and what not But we cannot know what the Spirit or Light within the Quakers saith we heare not and see not and understand not what it saith whether it be a white or a blake Spirit we know not It may say One thing this houre and the contrary the next and where are we then And what ever it saith we cannot know but as they report and whether their report be true or not we know not Nor can we know when we have used our utmost diligence to know it To this then are we come at length That every Quaker hath the Supreame judge of all controversies within his brest and the supream Law to regulate all duties So that it is impossible to convince them of an Errour either in Faith or Practice out of the Scriptures because the clearest Assertions of truth and the most manifest Commands have no auâ—hority but from the Light within them And what that Light saith we cannot judge because we neither hear it nor see it nor have we ground to beleeve that they cannot give us a false report of the testimony of that Light This is â— confess a master piece of Invention of the grand Impostor to keep these deluded souls out of the reach of conviction but such as all sober persons will judge ground sufficient to look upon that with a more than ordinary piece of abhorrence and to flee from these deluded and self deluding creatures But one thing more I would know of this man if this be his meaning Is it any otherways with us than it was with the people of God of old He must say no seing he hath formerly pleaded for the same formal Object and Ground to their faith and ours and then I enquire might not the people of God of old have put off thus all the Prophecies Exhortations Rebuikes and Commands which the Prophets immediatly inspired declared unto them from in the name of the Lord by saying till they had Revelations immediat themselves concerning these things to be beleeved or obeyed they were not under any obligation to notice them And if so how could they be charged with Disobedience Obstinacy Unbeleef and Wickedness as we oftentimes finde they were
to the excluding of Christ and that in the New Test. there is a clearer Manifestation of Christ as the End of the Law and as Life than was under the Law and we know that Christ by his Spirit writteth his Law in the hearts of his children by giving them a Spiritual Principle of Obedience and this he did also to his owne under the Law and all this without annulling the Letter of the Law as a Rule as we have showne elsewhere abundantly against the Antinomians 6. will he say that all the Scripture is written in tables of stone and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye But saith he Gracâ— and not the external law is Christians Rule Rom. 6 14. And yet the External Law taught him this otherwise he citeth this passage with an evil conscience but Grace there is not taken for a Rule but for that Spiritual Assistence whereby we are enabled to withstand Corruption and so to be more conformed Outwardly and Inwardly unto the Law and for the Gospel dispensation wherein grace is promised and secured in and through the Mediator to help in time of need to more Conformity unto the revealed will of God But by what authority can he take Grace here and Act. 20 32. for Immediat Revelations The grace of Christ and the power of his Spirit in regard of that Efficacy it hath to Restraine from sin and to Constraine sweetly unto duty is assimulated unto a Law the native End and Designe whereof is this Rom 8 2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death So that this man knoweth not what he saith when he would reason thus against the Scriptures as our Rule for the Apostle in that same Epistle Chap. 13.9 urgeth the very decalogue as a binding Law and in several other places of the same Epistle citeth passages out of the old Test. not only to Confirme his Doctrine but to Enforce Duty yea he expresly tels us that the very Scriptures of the Old Test. are of this use unto us Chap. 15 4. 25. Before we proceed and examine what he saith against the Perfection of the Scriptures in the following Pages we would first vindicate some Grounds of our owneing of it as our Rule which he mentioneth afterward and also in the first place clear it to be so from other Grounds which he taketh no notice of And in all this we have this Advantage that he hath already granted the Scriptures to be of divine Inspiration and of Immediat Revelation and to be the Scriptures of Truth and so without manifest Retracting of what he hath said and Contradicting of what he hath granted he cannot but assent to all which these Scriptures of truth say as truth and as unquestionable truth wherefore if they shall give testimony to their being our Rule above any thing that men may fancie as a Rule the testimony must be true and we must without further debate Acquiesce therein and while he doth dispute to the contrary he calleth in question their Truth and in effect controleth their Truth and Authority Let us see then what they say of themselves as to this That parable which Christ adduceth Luk. 16. speaketh faire for what we say for who would not think that one riseing from the dead should be hearkened to and beleeved above all who would doubt of the divine authority of his Message especially when calling for Repentance who could think that such an One so comeing and that with such a message were not to be received as cloathed with divine authority And yet we see by Abraham's answere in the parable that Moses and the Prophets are to be preferred so that if the testimony of Moses and the Prophets that is of the writings of Moses and the Prophets could not to bâ— Beleeved such a testimony with a miracle would be Ineffectual Shall we then think that this word preferable to such a testimony as every one would think were unquestionable should not be rested upon as our Supream Rule will any think it reasonable that we leave this and betake ourselves to private Inspirations and Revelations as a Superiour more Sure and Full Rule and Declaration of the Minde of God concerning Faith and Manners when all men must see that they come far short in point of Light and Certainty unto the testimony of One risen from the dead beside that we know not by any infallible toaken out of what airth they come Sure this should be Madness and Folly 26. Further when the Apostle is pressing Timothy 2 Tim. 3 16 c. to stedfastness in the truth and to a progress and continuance in the work of the Gospel he assureth him that the Scriptuâ—es which he had been acquanted with from his child hood and was the sure ground and rule of his doctrine would beare him thorow without mentioning any superiour yea or collateral Rule as requisite in this case saying they were able to make wise unto Salvation and to make the man of God perfect and further as a confirmation hereof he tels him that the whole Scripture was of divine Inspiration superiour to which as a Rule nothing is imaginable unless we blasphemously imagine some thing above God or some manner of Revelation of God's minde superiour and preferable unto that which is by his Immediat Speaking and Inspiration As also he tels him that the Scriptures are able to make the man of God perfect throughly fournished unto all good works and so he denyeth the Use and Necessity of the auxiliary supply of any other whether collateral or superiour Rule Sure had the Spirit been in his judgment a Superiour and more adequate Rule he had never attributed all this unto the Scriptures and that without all exeption of one thing or other So that place of Peter 2 Pet. 1 18 19 20 21. evinceth the matter beyond a contradiction for what can be more ceâ—taine as to its divine Authority than a voice from heaven and that from the excellent glory Dar this man his fellow-confidents Averre that their private Revelations whether Dreames Visions or Inspirations are to be preferred to such a Voice from heaven from the Excellent glory saying This is my beloved Son which Peter Iames and Iohn did hear If modesty will not suffer them to be so bold let them then forbeare to preferre their Fancies in point of Rule unto the Scriptures When Peter saith we have a more sure word of Prophecie a light that shineth in a dark place and what was this word of Prophecy even that which holy men of God spoke as they were moved by the Holy Ghost shall we not then look upon that as our supreame Rule which God hâ—th given out with more evidence as to us than a very Voice from heaven and a Voice which had full Certainty in its selfe And shall we be so sottish as to preferre to
not full and compleet and â—o unable to reach the end for which they are appointed Shall we say that God could not reveal his whole Will and Counsel Or that he was not so Good and Gracious as to do it I dar say Neither Nay this book of the Scriptures is a called a Testament 2 Cor. 3 6 14. And who dar adde to God's Testament when it is unlawful to adde to a mans Testament Gal. 4 15 And the places formerly cited do clearly evince it sufficient for the ends for which it is designed to which these may be added Psal. 119 105. Rom. 1 16. 1 Tim. 4 16. Ioh. 17 20. And if we must admit new Revelations not only as a part compleating our Rule but as a Supream Rule we declare the Scriptures useless as a Rule for what is not an Adequate and Perfect Rule is no Rule at all nor doth it deserve that name and withal we lay ourselves open to Satans Delusions and to false Revelations wherewith the world hath been too much filled and too long deceived or at best to Revelations and Enâ—husiasmes which we know neither whither they go nor whence they come and let them speak never so highly of their Revelations we judge by their doctrine which is for the most part either False or Dubious and not consonant to the Scriptures of truth We have heard of Impostors who were the greatest of Pretenders as of Simon Magus Act. 8. of Mahomet of several in the Church of Rome and others we have heard also of false Prophets of old and Christ hath foretold us of such Mat. 7. 24 24. and hath bid us beware of them Are we assured that the devil cannot or shall not play his game under these Enthusiasmes One thing is certane that the Lord sendeth us not to these Enthusiasmes to understand his Minde but to the Law and to the Testimony and to the more sure Word of Prophecie One thing I would know Whether he beleeveth that Christ and his Apostles did teach all that was necessary to salvation I suppose he will not deny it considering what Paul alone saith Act. 20 20 21 27. If he confess it then I would ask whether we have not the summe of that doctrine faithfully set downe to us in the Scriptures This cannot rationally be denyed seing Paul saith he taught nothing but what was foretold by Moses and the Prophets Act. 26 22. and seing hence it would follow that God was not so careful of the Church of the New Testament as he was of the Church of the Old Test. nor so careful of us as of the Primitive Church Neither let any say that we have Revelations now to make up our want For beside that we know no warrand for us to look for such in the primitive times there were Persons extraordinarily Inspired having Revelations notwithstanding of which there was a full and compleet declaration of all that was necessary to Salvation Againe why did the Lord commit any thing to write seing he would not commit his whole Counsel unto write Why would he not leave us wholly to Revelations It may be the Quakers will say that we are indeed left wholly to Revelations And this is the true tendency of this Mans doctrine But then of what use are the Scriptures Can he loose this knot and give satisfaction 41. He tels us as to this Pag. 46. The Lord thinks good to comfort some by others whom he raiseth up and inspireth for this end to speak and write seasonable words and so make them perfect And this with him is the whole import of Rom. 15 2. 2 Tim. 3 15 16 17. So that the Scriptures are but like their writings one to another tending to Comfort and Encourage one another who are delighted as he speaketh with the words or writings that come from the same Spirit in another Bellarmine saith They containe only some profitable Admonitions And both this man and Bellarmine deny them to be a Law Compleet and Full. Bellarmine thinketh that their Traditions are of as great authority as the Scriptures and this Quaker thinketh their owne Scriblings are of as great authority And where are we then And what is left us as a ground of our Faith and Hope by the Papists â—nd the Quakers â—ut he citeth as a proof of this 2 Pet. 1 12. which can prove nothing for him for we grant that the Scriptures are for Comfort and Encouragement but we say also They are Profitable for Doctrine and for Reproof and for Correction and for Instruction 2 Tim. 3 16. And that they are able to make the man of God Perfect Yes saith he They make the man of God perfect as Pastors and Doctors do who are ordained for this end viz. Ephes. 4 11 12. And yet as Pastors are not to be preferred to the Spirit so neither are the Scriptures Nay but he should say if he would speak consonantly to himself Though Christ hath ordained Pastors c. for the Perfecting of the Saints and given us Scriptures inspired of God that the man of God may be perfect yet we may lay both aside as useless and betake us to the Spirit for all and thereby declare that we are wiser than Christ was and that we have nothing to do either with the fruits of his Ascension the Ordinance of Officers or with the fruites of his Love and Care of the Church to the end of the world that is the Revelation of Jesus Christ which God gave unto him to show unto his servants But who would not pity such a poor blinded self-deceiving Creature Thinks he that the Appointments of Jesus Christ cannot be owned as meanes perfect in their kinde and for their end but the Spirit as a Principal Efficient Cause must be enjured and that we must lay aside the Scriptures as a Law and Rule that the Spirit may do all and have all the glory I should then think that he were more to be prayed for than disputed with and were it not for satisfaction to Others whom their faire speaches may deceive I should think it hardly worth my paines to blot so much paper in confutation of him 42. Then in the next place he tels us that the Lord would have us see in them that is in the Scriptures as in a glase the conditions and experiences of old saints that observing their case and ours to agree we may be confirmed comforted instructed in righteousness and by the Spirit within us observing the signature of the Spirit in them we may see them fulfilled in us Hence only the Spiritual man of God can profite by them and of such speaketh the Apostle also Rom. 15. others pervert them as Peter tels us By all which we see That the Scriptures are no Law or Rule no not a subordinate Rule or Law for what is such must have some Obligeing force with it binding us to conformâ—ty But according to this Man the Scriptures have no obligeing Force at all
this for a true declaration of the truth which we maintaine and with this open discovery of his unfaire dealing might we rest satisfied because it is to be presumed his following reasons can conclude only against this he hath laid forth as our judgment but as we have showne This is not our judgment and therefore his Arâ—uments cannot touch us if they lavel at nothing but at this man of straw which he hath made for himself to shoot at Yet lest he boast as if we were not able to look his Reasons in the face we shall view them 14. He tels us that this is a new opinion there being no mention made thereof in the first four hundered yeers after Christ and that Augustin laid the first foundation thereof in his later writings out of zeal against the Pelagians and sowed some sayings which some have unhappily laid hâ—ld on to strengthen this errour whereby they contradict both truth and the sayings of Augustin and others Answ 1. This man would make us bâ—leeve that he had read all the Fathers that wrote before Augustine but we know whence he hath this for it is the old saying of Arminians But 2. This can conclude nothing against the Truth which we have seen asserted in the Scriptures of truth The Fathers in those ages had not to do with such hereticks as were the Pelagians Before that Enemy of the grace of God arose the Church was in pâ—ace as to these controversies and the Fathers had no occâ—sion to debate such questions as Pelagius afterwards gave occasion unto Can he evince that all the Fathers before Augustine were of a contrary opinion to what we maintaine 3. Is this mans Religion grounded upon the authority of men And will he beleeve no more than what the Father 's said in the first foure ages Let him follow what cisterns he pleaseth we will satisfie ourselves with the Word as the ground of our Faith and we do look upon the Apostles as more ancient than these Fathers and take their positive assertions as of more authority than the silence of these 4. Yet Augustine de dono persever Cap. 11. citeth Ambrose Nazianzen and Cyprian as concurring with him in the ground of his doctrine of Predestination 5. as concerning Augustine what this man groundlesly suggesteth of him is the same he said before when speaking of Original sin and there we answered it 6. what contradictions are in our doctrine either unto Truth or unto Augustine he hath not showne Augustine it is true in his later dayes and after more mature deliberation and consideration of the matter occasioned by his disputs with the Pelagians did retract somethings said by himself in his younger yeers But all this is for the further Confirmation of the truth which we owne The Reader who desireth more satisfaction concerning this matter of Antiquity as to this point may consult the learned D. Twisse against Mr Hoord Sect. 1. 15. He next tels us that the Dominicans imbraced this Opinion And so he giveth us to understand that he is more pleased with the doctrine of the Iesuites But all except Pelagian-Arminians confesse that in these points the Dominicans are preferable to the Iesuites who are more downe right Enemies to the grace of God And then with a crocodile tear as it were in his eye he tels us with an Alas that Calvin éspoused this opinion and addeth that he wronged his name much hereby But with none of the orthodox I am confident for as to what this Quaker and his Arminians say in this we value it not He addeth that hereby the Christian and Protestant Religion was defamed And yet the world heard of no such thing but by Papists Iesuites Arminians who is bound to regard their scandal who are blinde leaders of the blinde must truth be foresaken because these Enemies to the grace of God like it not He confesseth that the Synod oâ— Dort did defend our opinion but addeth that notwithstanding it is exploded by the major part of learned and pious men in all the Churches of Protestants We know indeed that too many nowadayes are turning from the truth and imbraceing Pelagian Iesuitical and Arminian errours but that they make up the major part we deny possibly he will take in the Lutherans but we account them not Reformed Protestants 16. But Pag. 66. he tels us he would not much regaird all this if our opinion had any ground in the word And we have shown that it hath good ground there Then he saith that it is most injurious unto God If this be true it must certanly be an Errour but how is this made good It maketh saith he God the Author of sin An heavy charge if true yet this is so clear thiâ—keth he as that two and one make three But a Quakers confidence following a blinde guide is no strong argument to us let us hear his reason If saith he the Lord decreed that these predestinate ones should perish having no respect unto their evil actions but out of his meer good pleasure and if he also decreed long before they did exist or in any capacity did either good or evil that they should be in these sins by which secondarily they were to be led unto that end who is the first Author and cause of this our God who so willed and decreed it then which there cannot be a more necessary consequence Answ. 1. The word Predestinate being usually taken in a good sense as meaned of these Elected to glory the man vents his gall in thus misapplying the word to render the truth Odious 2. Though no consideration of sin was or could be the Meritorious Moving or Procureing cause of God's eternal decree yet when he decreed to puniâ—h everlastingly thâ— Reprobat for their sinnes he cannot be said to have no respect to sin in his decree as he here alleigeth who considereth not well what he sayeth 3. Though he decreed to punish everlastingly for sin such and such persons and none else meerly out of his owne good will and pleasure yet he cannot be said to have had no respect to sin which punishment alwayes presupposeth and answereth unto 4 If God's decrees be not before man exist or do any good or evil they cannot be Eternal but Temporal and so this man is a Socinian and the decree of God concerning every individual person must exist when the man hath done good or evil and so as many men as many decrees nay according to this man the Lord can make no decree concerning the Everlasting state of man so long as he liveth and so not only we cannot but God himself cannot say to or of any man before the point of death that he is a Reprobate or an Elect what Apprehensions these men have of God I tremble to express 5. What he meaneth by these words ut in iniquitatibus illis versarentur I know not unless their meaning be as I have expressed it And what would he then make
up and to the Creator againe that is infinite in it self which the hand goes against him that does evil in which hand the soul which is immortal and infinite which hand is infinite which brings it up to God is infinite Though little good sense can be made of this yet blasphemy enough is legible therein And G. Fox saith Is not the soul without beginning come from God It is not horride blasphemy to say the soul is a part of God for it came out of him and that which came out of him is of him Fisher in his Velata quaedam revelata Pag. 13 calleth that whereby man became a living soul and a soul that did partake something of Gods owne life a living principle of the divine nature And P. 17. He calleth the Spirit of man the immortal and incorruptible seed of God even something of the living word which is said to be made flesh Pennington Q. 27. calleth that which is in the saints that which the Lord from heaven begetteth of his owne image and likeness of his own NB. substance of his own Spirit and pure life Declaâ— against Popery queree 2. Whether do you waite and believe to have the same minde which was also in Christ Iesus who thought it no robbery to be equal with God yet he was no Pharisee though of the Pharisees judged a blasphemer and as be is so are we Is not this plaine enough 4. Hence also is it sayes he further that because we say that the inward light and Law and not the outward letter is that which can truely discover to them their state and bring them out of all evil they say that we vilify the Scriptures and honour our own imaginations more then them Answ. We would rather say upon this account that they vilifie the Spirit of God then the Scriptures for hereby these expressions it is manifest that they ascribe that unto the light within which only the Spirit of God and of Christ can do viz. truely and effectually which may be imported by his revera discover the state of a sinner to him and bring him out of all evil This last we do not ascribe unto the Scriptures But as to their vilifying of the Scriptures we have heard enough above from this mans own mouth and some others whose words we cited Mr Faldo in his book against the Quakers part 1. Ch. 3-12 helpeth me to much more Let us cull out of a great heap a few instances 1. Do not all the Quakers deny the Scriptures to be the word of God Do they not say that it is blasphemy to say the letter is the word of God and it is the Devil that contends for the Scriptures to be the word of God And what can more be spoken to the disparagment of the Scriptures than to deny them to be his word or the signification of his minde who spoke them and did indite them by his Spirit immediatly inspiring the Prophets and Apostles and other holy men of God in the writing of them Is not this directly to devest them of all that Authority which they have from God as his Law Is not this to render them contemptible when they are denied to be that which only maketh them have weight with consciences 2. Do not the Quakers deny the Scriptures to be the rule of faith and manners and the judge of Controversies in the maters of Religion We remember what himself aid above Hear Parnel in his shield of the truth p. 10. And he also that saith the letter is the rule and guide of the people of God is without feeding upon the husk and is ignorant of the true light which was before the letter was Hear Smith Prim. p. 10 And if thou lookest upon the Scripture to be for a rule and for trying thou givest that unto them which belongs unto Christ. And is not this enough to disparage the Scriptures to deny that chiefe use and end of them for which they were given If any should say of the Lawes of any Land and of the acts of Parliament that they are not a rule to the Subjects would not that be accounted a disparagment done to the Lawes Were not the Scripturâ—s given as a revelation of the minde of God concerning our faith and concerning our walk How can any thâ—n dâ—ny these ends and not disparage and vilifie the Scriptures 3 Do not the Quakers speak more highly of their owne writings than they do of the Scriptures The Scripâ—ures with them are but the letter which killeth Paper ink and writing the old and dead letter Part of it words of the Devil and of wicked men Precepts and traditions of men they have no light in them they sheir not our faces an earthly root a shadow and dangerous to feed on c. But their oâ—n writings are the voice of the Son of God by which the dead are raised a shield of the truth spoken in the freshness and quick sense of life written from the Lord a Spiritual glass opened light rise out of darkness and by revelation of Iesus Christ and by the Spirit of the living God See for this Mr Faldo ubi supra paâ— 40. c. Can men devise a way more effectual to effronte the Scriptures 4 Do they not preferre the light within them unâ—o the Scriptures See Smithâ—s Catech p. 2. Q. doth God manifest himself within Man Answ. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him See the Scorned Quakers account p. 20. Christ by his light within shewes you in a gâ—ass your owne faces which the Scriptures cannot do Parnel p. 10. And by the same light do we discerne and testify against him to be in darkness and blindness and is a deceiver who putteth the letter for the light and so draweth peoples mindes from the light within them to the light without them seeking the living among the dead Iohn Story in his short discovery p. 2. saith and although the holy Scripture without and the Saints practices are lights in the world Yet far be it from all true Christian men so to idolize them as to set them in esteem above the light which is sufficient to guide or to esteem them equal with the light and Spirit of Christ within And Smith Prim. p. 12. tels us that Christ the light within alone searches the heart not the Scriptures Martin Mason in his loving invitation p. 4. 'T is not your flying to the Scriptures that can save you from the fire of his wrath nor overcome the least corruption for you no verily nothing then but a Christ within you come thou then O come with boldness to God's faithful witness within you Fisher where above p. 7. saith such were the Scribes who were ever scraping in the Scriptures to finde God and his life Yet never knew him at any time nor saw his shape because they heard not his voice nor heeded not his word within
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority