not but it may be what is here wanting is supplied by his Apology But if his meaning be that he leaveth this testimony to convince that light of Christ which illuminateth every mans conscience than it seemeth that light of Christ hath need of his information and that notwithstanding thereof conscience may refuse to receive his doctrine and information so that this light of Christ though it enlighten the conscience cannot captivate the same to a kindly submission to that Gospel which he preacheth till some other thing worke But seing he leaveth this his testimony to be pondered and considered by the light of Christ which enlighteneth every mans conscience and thereby granteth that every man hath this Supream light of Christ within him and thereby may and is allowed by him to judge of what he saith he cannot be offended that I judge by all that light of Christ within enforming my soul and conscience from that light of Christ which is held forth in the Scriptures of truth and determine accordingly against his Assertions CHAP. II. Of the true ground of Knowledge 1. HAving thus considered his Preface with which he ushereth-in his Theses I come now to a particular examination of his doctrine expressed in his Theses and vindicated and explained in his large Apologie His first Thesis which is concerning the true ground of Knowledge is short wherein he tels us that seing our chiefe happiness is placed in the true Knowledge of God for this is life eternal that they might know that true God Ioh. 17 3. the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed 2. Christ indeed in his prayer Ioh. 17 3. speaketh to his Father thus And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent which last words why this man did leave out and his c. added in his second edition is but a small reliefe who can tell if of designe it must be a bad Omen and giveth small ground of expectation of a full and satisfying discovery of that knowledge of â—od which is through faith in Jesus Christ and is thereby begun felicity here and leadeth forward to the certane fruition of God However Christ hereby giveth us to understand that that knowledge of God which is eternal life begun cannot be had without the saving knowledge of Jesus Christ as the sent Ambassadour of God in whose face and manifestations God who commanded the light to shine out of darkness shineth into the hearts of his owne to give the light of the knowledge of his glory 2 Cor. 4 6. Our Lord doth not meane here a bare speculative knowledge but such a knowledge and beholding of the glory of the Lord as changeth the beholder into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3 18. and so is accompanyed with Faith apprehending and closeing with the Son in whom is this eternal life so that he who hath the Son hath life 1 Ioh. 5 11 12. And it is this Son of God who must give us an understanding that we may know him that is true and we are in him that is true in his Son Jesus Christ. This is the true God and eternal life 1 Ioh. 5 20. And another foundation or original of knowledge that is saving and the way to eternal life can no man lay 1 Cor. 3 11. 3. It is good and necessary I confess to have the genuine and true understanding of the right original and ground of this true and saving knowledge But whether this mans doctrine hath a genuine tendency thereunto or not the sequel will evince I am far mistaken if after tryal his doctrine prove not a perverting of the Gospel of Christ Gal. 1 7. and of the right wayes of the Lord Act. 13 10. and contradictory to that Gospel whereby life and immortality is brought to light 2 Tim. 5 10. and which is the Gospel of Salvation Ephes. 1 13. 4. We might readily think that one taking upon him with no small confidence to teach the whole world and to give a new discovery of pure and naked truth which hitherto hath been as he supposeth darkened and obscured and who openly declareth in the beginning of his doctrine that the genuine understanding of the right originâ—l knowledge of that God whom to know is life eternal is necessary to be known and believed should explaine to us some hidden mysteries of God and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God in his word But alas this mans ignis fatuus is no sure guide to us The grounds he layeth down are both defective and destructive Of their destructive nature we will have large occasion to speak hereafter and how defective they are a few Instances may clear 5. And first Seing he would hold forth to us clear and naked truth and acquant us with true divine and saving knowledge how cometh it to passe that in his Theses we heare nothing of the nature and attributes of God Supposeth he that we can attaine to the true and saving knowledge of God and yet not know Him to be a Spirit Pure and Invisible without a Body Parts or Passions nor know that He is the only True and Living God Infinite in Being and in all Perfection Shall we think that it is no part of that knowledge of God wherein consisteth true felicity to know Him to be Immutable Immense Eternal Incomprehensible Almighty Most Holy Most Absolute Most Just Most Righteous Most Wise Most Gracious and Long-suffering c. Is it no part of the genuine knowledge of God that tendeth to life to know that He hath all Life Glory Goodness and Blessedness in of Himself c. and that He is the sole Fountaine of all Life Glory and Goodness which the Creature partaketh or is capable of and the only Author of their being what for a knowledge of God must that be in which all felicity consisteth whereof the knowledge of these particulars mentioned shall make no part And if he thinketh that the knowledge of God doth of necessity comprehend the knowledge of these particulars how cometh it to passe that in his Most comprehensive Theses and his large Apology too which hold forth as he would make us believe that knowledge which leadeth unto life eternal there is such a deep silence of these so many particulars so necessary to be known and beleeved It concerneth him to answere this 6. Next Shall we think that it is no necessary part of this saving knowledge of God to know that there is one God in Essence and Three distinct persons in the Unity of the God head of one Substance Power and Eternity viz God the Father being of none neither Begotten nor Proceeding God the Son eternally begotten of the Father and God the Holy Ghost eternally proceeding
or other in one measure or other by Christ yet it will not follow that all men are enlightened by him Spiritually Supernaturally and Savingly for there is a light of Reason and Conscience Natural which Christ being God giveth and this is not Supernatural spiritual nor saving So there is a Light of the Word which is not so common as is the Light of Nature and of the Natural Conscience which is from Christ also and is different from the Spiritual and Supernatural light And if this light be wholly restricted to Spiritual and Supernatural Light it is not intelligible out of Scripture how this can be said to be bestowed on all and every man but on the contrary the Scripture sheweth that many are not enlightened thus but in darkness and blinded with darkness and so that this Illumination is proper and peculiar to a few if the Scripture be to be beleeved Let us now see what he can make out of this place of Scripture for his purpose 27. He observeth first That the divine Apostle doth call Christ the light of men Ans. The Apostle indeed saith vers 4. That the life was the light of men But the question is what may be the meaning hereof Calvin hereby meaneth that common light of Nature and Reason that is granted to men above beasts whereby they are said not only to live as beasts do and vegetables but to have the light of an understanding And so did Origen Tom. 3. and Cyrillus Lib. 1 Cap. 7. in Ioan. of old and Marlorat and others of late Others I know understand this light of a Spiritual and Supernatural Light But why may we not comprehend both seing all the light of men or whereof men are partakers is from this life whether Natural or Supernatural whether Common or Saving whether the Light of Knowledge of Sanctification and Holiness or of Joy and Consolation whether that which at first was conferred upon man in his Creation or that which afterward is conferred in his Restauration through grace Ioh. 8 12. Ephes. 4 24. Eccles. 11. ult 2 Cor. 4 6. Ioh. 16.22 Rom. 14 17 18. Phil. 5 4 But I know our Quaker will astrick this to a spiritual supernatural and saving light and thereupon inferre that this is common to all But Iesus Christ himself teacheth us otherwayes Ioh. 8 12. saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life So that though Christ be the light of the world yet every one hath not the light of life but they only who follow him by faith all others walk in darkness and are void of this light of life So Iohn 12 46. I am come a light into the world that whosoever beleeveth on me should not abide in darkness Whence we see that though Christ be come a light in the world yet all are not actually savingly enlightened but many are in darkness and abide in darkness even all that beleeve not on him Hence though light be come into the world yet men love darkness better Ioh. 3 19. yea hate the light verse 20. And howbeit Christ be the light yet none become children of the light but by beleeving in him Ioh. 12 36. and all are not children of light Ephes. 5 8 14. 1 Thes. 5 5. 28. He observeth next That this light shineth in darkness though the darkness doth not comprehend it Ans. True Iohn saith so vers 5. the meaning whereof Calvin giveth to be this That when man did generat into a state of darkness the light of his understanding was not wholly extinct but there remained some sparkles of the old light in which he was created in the midst of the masse of darkness which sin caused which might have discovered a Deity but such was the power of darkness that the minde of man was rather filled with vanity and enmity against God than did perceive this great Author and Donor and so was driven further away from God by sin and superstition But I shall gratifie the Quaker so far as to acknowledge that more is here comprehended than a meer shineing by the Light Law of Nature even the shineing of the light of the New Covenant in Christ Jesus the Mediator which in all ages since the fall hath in some measure been declared unto a dead darkened people who for the most part did not perceive nor lay hold upon this light Christ was pleased to reveal himself by degrees and piece-meals Heb. 1 1. more darkly in the first promise of the Seed of the woman that should tread the head of the Serpent somewhat againe more clearly under the Law and now most clearly under the Gospel when the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death Luk. 1 78 79. But all that light which was left in man after the fall being but darkness in comparison with what once it was was not able to discerne and perceive nor willing to imbrace this light without supervenient Divine Spiritual light and grace Hence the people of Israel could not improve all the manifestations of this light which they had for God had not given unto them an heart to perceive nor eyes to see nor ears to hear Deut. 29 3 4 And still it holdeth true that the natural man perceiveth not the things of God 1 Cor. 2 14. and that the carnal minde is enmity against God Rom 8 7. for darkness cannot comprehend this light 29. In the third place he observeth that this true light enlighteneth every man that cometh into the world Of which we have said enough before As for what he addeth that all will admit of no exclusion we said enough Chap. VIII and as to spiritual Illumination the text it self enforceth a restriction when it tels that darkness did not comprehend this light vers 5 and that the world knew not this light vers 10. and that his owne received him not But he saith This light shineth even in their hearts who comprehend him not and dispelleth darkness where men close not their eyes But in this the Man bewrayeth his ignorance of the nature of spiritual Illumination which so dispelleth darkness and so shineth into the soul as that it giveth a spiritual visive faculty or so enlighteneth the Understanding as that the man cannot but see when the eyes of the understanding are enlightened they cannot but see what is the hope of his calling and what is the riches of the glory of his inheritance in the Saints c. Ephes. 1 8. Christ is given for a light to open the blinde eyes Esa. 42 6 7. when God who commanded the light to shine out of darkness shineth into our hearts he giveth the light of the knowledg of the glory of God in the face of Iesus Christ 2 Cor. 4 6. so that with open face they behold as in a glasse the glory of the Lord and
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
from the Father and the Son And if the knowledge of this be such an essential part of Christianity and a ground of that knowledge of God which leadeth to salvation and so necessary for the right uptaking of the great work of Redemption and Salvation as it is and cannot rationally be denyed by any sober man who considereth what a sure basis this is unto the Christians hope peace and comfort how cometh it to pass that there is no express and distinct mention made of this fundamental point in all his Theses we have heard how the Quakers of N. England have denied this foundation And Mr Stalham in his Reviler rebuked part 1. sect 7. tels us that the Quakers against whom he wrote dâ—nied thâ—t there was any Scripture for the Trinity and said that the Holy Ghost was no Person It is known also how others of them inveigh against this fundamental Truth It is true I finde not this man either in his Theses or in his Apology directly writing against this truâ—h Yet as I finde no expressions hereanent in his whole book others than such as might come out of the mouth of an Antitrinitarian Socinian so I judge if his Theses had answered his great brags in the Preface they had expresly and distinctly not only mentioned but clearly have unfolded this truth 7. In the 3. place If by his Theses he would direct us into the Saving knowledge of God and make a plaine discovery to us from the very fountaine of all that knowledge that leadeth unto life eternal how cometh it to pass that we have no declaration made to us of the Eternal Purposes and Decrees of God whereby some Men and Angels are predestinated unto everlasting life and others foreordained unto everlasting death and whereby according to the most wise and holy counsel of his will he hath freely and unchangeably ordained whatsoever cometh to pass Shall we think that the knowledge of this hath no interest in the saving knowledge of God or in that knowledge which leadeth unto life which yet undeniâ—bly yeeldeth such a noble ground of Faith Dependence Praise Reverence Humility Hope Consolation Admiration and holy Fear Nay this Man not only doth not asserte or explaine this but as we shall hear doth deny and impugne it with all his might 8. How cometh it 4 That in all his Theses or Apology there is not the least mention direct or indirect made of the Covenant of Redemption or of those mutual actings of the blessed Persons of the Trinity resembling a mutual Covenant and engagement concerning the everlasting Interest of man Shall any man think that this point of truth which is such a sure ground of all our hopes and consolation such a sure support of staggering souls and such an armour of proof against the assaults of Satan maketh no part of that knowledge which leadeth unto life or hath no place in true and saving knowledge 9. Further 5. Doth not the doctrine of the first Câ—venant of Works entered into with Adam as the representative of Mâ—n-kiâ—de upon condition of Personal Perfect and Perpetual obedience belong to that necessary knowledge which bringeth forward unto life or unto that knowledge of God in Christ which is begun felicity How is it then that his Theses are so silent herein or at most give us such a darke and jejune hint of this as is next to none as we shall see It is one of the Quakers tenets as Mr Stalham Sheweth in his forecited book Part 1. Sectâ—7 â—7 that Adam was not under a Covenant of Works that the Law which Adam had in innocency written in his heart was not the moral law that Adam did not stand by the observation of the positive branches given him in command according to that Law So said I. Nayler and R. F. as he sheweth us and that the same Iames Nayler in his Book called The discovery of the Man of sin Pag 23. went about to prove this by such pityful Arguments as these The Covenant of Works saith do this and live but he that is Adam had the life already while he stood in it and so it was not to be obtained by working as if do this and live could not hold forth the condition of continueing in life and againe That the law was added because of transgression which if it had been before the transgression could not have been as if the law must not of necessity be before sin which is the transgression thereof 1. Ioh. 3.4 and could not afterward beheld forth as a glass to discover the foule spots of transgressions and the same would R. F. in the 12. Pag. of his Book go about to prove 10 Moreover 6. If his Theses be such an unfolding of clear and naked truth how cometh it that he speaketh so obscurely and enigmatically of the fall of Adam Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge 11. But especially 7. We may wonder how it cometh to pass that in his Theses which he would give out as a summe of saving knowledge nor in his great Apologie we have no description explication or delineation yea or mention of the Covenant of Grace wherein Life and Salvation Pardon and Acceptance Grace and Glory is promised and offered through faith in Jesus Christ or acceptance of Him as He is offered in the Gospel Shall we think that the knowledge of this is no part of that pure and naked Truth which is necessary to be known Or that it can contribute nothing unto that knowledge of God in Christ which is the sure way unto eternal life How shall he be able to perswade us hereof 12. Againe 8. Shall we think that the doctrine of the Redemption purchased by Christ of the Atonement made by him unto Justice for the sinnes of his people and of their Reconciliation unto and Acceptance with God upon the account thereof of the Sufferings of Christ in Body and Soul in his state of Humiliation of his Death Resurrection and Ascension and Sitting at the Fathers right hand of his Obedience and of the Sacrifice of himself which he through the Eternal Spirit once offered up unto God to satisfie Justice and purchase not only Reconciliation but also an everlasting Inheritance in the Kingdom of Heaven for all such as were given to him of the Father shall we think I say that the knowledge of this is not necessary unto Salvation nor necessary to such as would have such a knowledge of God as is eternal life If he dar not be so impudent as to say so why is there such a shameful silence hereof in his Theses and Book as there is Had he no will to displease his friends the Socinians 13. Further 9. Shall it be thought that the doctrine of the Incarnation of the Son of God the Second Person in the Trinity hath no great interest in that pure and naked truth the knowledge whereof leadeth
Thinks he that we beleeve not that there is one faith But what reasoning is this There is one faith Therefore faith hath but one Object what object meâ—neth he Formal or Material Oâ—ject if the first we grant thâ—t alwayes in all ages the formal Object of faith divine was the Truth and Veracity of God as to things beleeved and hâ—s Supream Legislative Authority as to acts of Obedience If he mean the Material Object he speaketh nothing to the purpose because he must here speak of the Object he spoke of in the foregoing Proposition and of none other And yet the man as ignorantly as a childe talketh in the following words of the Material Object for to prove that the Fathers had the same object of faith that we have he adduceth Abraham's faith and the Fathers drinking of the same rock which was Christ 1 Cor. 10. and yet all that drank of that water had not saving faith in Christ whereby he can meane nothing but the same Material Object which we grant to have been the same as to the substance But I would know what he would say of the Material Object of Adam's faith before the fall Was Christ thaâ— Object No certanely and yet Adam had a divine Faith And after this discourse of the Material Object he concludeth rarely and profoundly that the Object of their faith and ours is the same viz. Inward and Immediat Revelation which before he called the formal Object of faith Is this man fit enough to boast all the learned men of Europe who cannot distinguish betwixt the Formal and Meterial Object of Faith who would not pity such an Ignoramus that yet is so confident as if all the wit and learning of Europe were nothing to this rare undâ—rstanding Thinketh he that none of his Readâ—rs were able to observe this master piece of Ignorance and Confusion The same line of Confusion is drawne over the rest of that paragraph for he citeth Gal 1 16. which he may apply to both then he citeth Heb. 13 7. which only speaketh of the Material Object and then he tels us that the diversity of administrations alters not the object what object He addeth a reason that would seem to plead for the same formal object for otherwise saith he God should be knowne some other way than by the Spirit But his next reason is most rare all actions are specified from their Objects saith he These things need no further examination to rehearse them is more than enough so exotick and non-sensical are they 26. But at length he would seem to speak some thing more to the purpose when he saith That such as deny this Proposition of his make use of a distinction granting that God cannot be known but by the Spirit but withal denying that this knowledge is Immediat and Inward because it is by the Scriptures But the same Confusion is continued for we know not whether he speaketh of the Formal Object of faith or of the Material If he mean the Formal I know no man that saith that the Scriptures are the formal Object of Faith but that they containe the material object and express the veracity and authority of God which is the formal object and so are at most but a part of the formal Object If he mean the Material object who granteth that the Spirit is that That the Spirit is what the Scriptures say he is and doth what the Scriptures say he doth is I grant a part of the Material Object of our Faith It may be that through ignorance he falleth upon another question here than his Proposition gived clear ground for and would discuss this question whether the Scriptures containe all that is necessary for us to believe unto salvation or must we have new Revelations making known to us what we ought to believe or what we ought to do in reference to salvation together with this and so still there shall be confusion whetheâ— the Lord doth now Instruct us Inwardly and Immediatly as of old he manifested his minde to the Patriarchs Prophets and Apostles or doth he it Mediatly by the Word Ordinances Publick private which he hath appointed for this end But the man walketh in the dark all alongs either through ignorance or worse Waving what he here denyeth concerning Scriptures till we come to examine his next Thesis let us here see what he undertaketh to prove we are here to prove sayes he That the Christians now a dayes no less than of old are led inwardly and immediatly by the Spirit after the same manner though it may be not all together in the same measure Here still nothing but confusion and darkness For 1 How all the People of God of old were led by the Spirit he hath not shewed or what way they were led Inwardly and Immediatly was the privilege of a few Patriarchs and Prophets common to them all were none of them led by the Spirit in an Ordinary way by the Teachings and Information of others the Spirit by his grace and efficacious Operation inwardly concurring were none of them Taught and Instructed by the Ordinances of God established among them and blessed by the Spirit 2 We know not what he meaneth by this Inward and Immediat Leading whether that which is Ordinary and Common to all saints whereby the Spirit dâ—th Efficiently and Powerfully draw determine the soul to a compliance in Faith and Obedience with the will of God revealed in his law and to a right Improvement of his Ordinances which He hath established in his House and Church for building up of his People in their most holy faith or that which is Extraordinary and peculiar to a few whereby for the good of others and their further instruction he was pleased in a singular manner to Communicate his minde and to Reveal Immediatly what others were to beleeve and to do If he meanâ— this last we shall attend his proofs If he first he beateth the winde and fighteth against his own shadow 3. We know not what he meaneth by the same measure of which he speaketh so doubtingly Sure as to the light of saving Knowledge and as to the Object of faith there is much more clear discovery thereof under the New Testament than was in the time of the Old Testament as Paul proveth 2 Cor. 3 concluding vers 18. But we all with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord And as the whole Gospel evinceth See Ephes 3 9. 1 Pet. 1 10 11 12. Act. 2 14-20 Luk. 7 28. From all which it is manifest that we cannot understand what it is which he would prove and what his Arguments must conclude 27. Yet let us see what his reasons are He adduceth § 10. these promises of Christ Ioh. 14 16 17 20. and 16 13. and hence would clear to us three particulars First That the Comforter and the Spirit
its own accord by a natural Impulse an Instinct imbraceth it The constant practice of all Nations setting up and maintaining some kinde of Religion confirmeth this whence was this that they thought Religion so necessary that there could be no Common wealth established without it but from the innate Apprehensions of God and of their Obligation to serve and honour Him How this is further confirmed by the testimonies or Heathens themselves and of the ancient Fathers see Hoornbeek against the Socinians lib. 1. cap. 7. Pag. 142. c. and D Owen de Natura c. Verae Theologiae Pag. 23 24. c. 29. There is another debate with the Socinians to wit with Socinus himself Ostorodiuâ— though â—thers of them are of another mind who deny that any knowledge of God can be acquired by considering the works of Creation and Providence and so they deny that persons strangers to the Gospel living in Nature can attaine to any knowledge of God by the contemplation of nature But our divines manifest the contrary from Psal. 19 1 2. where the Psalmist tels us that the heavens declare the glory of God c. That magnificent workman shipe preacheth forth the Wisdome Power Goodness and Glory of thâ— great Maker and that to all Nations so as they cannot be ignorant thereof So from Rom. 1 19 20. we see that God manifested to the Heathens that which might be known of him the invisible things his eternal Power and God head by the Creation of the world and things that are made The fonde imagination of Socinus dreaming that the Gospel is here to be understood is abundantly confuted by D. Hoornbeek in the forecited book Pag. 157. c. The same is proved also from the forecited places Act. 14 15 16 17. and 17 24 25 26 27. And likewise from Psal. 8. throughout 104. throughout and 145 4 5 6 7. 147 7 8 9 Esa 40 12. Iob. 12 7 8 9 10. 38. 39. 40. Chapters Psal. 69 35. 103 22. 107. 104. throughout Other arguments to this purpoâ—e may be seen in the forecited book of D Hoornbeek Pag. 164-172 which for brevities sake I passe by 30. Our divines likewise in dealing with such as would assert that there are some formal and direct speculative Atheists are careful to assert and maintaine these Innate and Fixed Notions of a Deity and particularly the learned D. Voetius de Atheismo Pag. 140 c. where he asserts that there is an Innate Theology Innate Notions or a latent Natural Seed of Reason and Religion that is like the habite of principles that in adults is brought forth into act without any previous demonstration by the very perception of the words and termes without labour or study or the force of arguments and that the most flagitious person that is can not come to think and be perswaded directly that there is not a God though he could wish there were not a God or that he himself had no sense or perception of a God and that by these reasons for 1 Then it would follow that there were no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing which might be known of God imprinted in the heart of every man that cometh into the world and that by nature contrare to Rom. 1 18 19. 2.14 15. that Conuate and Congenite Divinity can no more be separated from man than his rational Intellect 2. Then some men should be without the Law of Nature a natural conscience which cannot be 3. Then Men should be Inferiour to devils in whom these sparks are not exstinct Iam. 2 19. 4. This were against the universal Experience and Consent of all Nations 5. Then some should really have some excuse contrary to Rom. 1 19 20. 6. This would much confirme Atheists and weaken our arguments against them 7. It would also gratifie Socinians By all which this our Quaker may if he will open his eyes see how dangerous his opinion is who denyâ—th these Inbred Innate and Imprinted Notions of a Deity and of his Nature and Attributes and of his Relations to the world and to each in particular as their Creator Conservator and Benefactor and of our Obligation to Love Worshipe Serve Obey Him Though hereafter we will finde him after his usual manner againe contradicting himself in this 31. However this Quaker say and unsay the same thing yet we stand here and maintaine these Natural Anticipations as Cicero calleth them and Inbred Notions of what is naturally gooâ— anâ— honest manifested by the very Lawes of Nature anâ— Nations and the Natural Notions of the being of God that being true which Cicero saith 1. Tuscul. quaest For there is no Nation so barbarous as not to confess there is a God so that men would rather have and owne a false God than none at all so deeply doth the sense of a Deity sinck into our hearts It is true there was much difference among the Nations concerning the nature and number of the Gods and concerning the way of Worship yet all agreed in this that there was a God and that he was to be Worshiped Withall let the Reader observe that we are far from asserting that all this knowledge improven to the highest pitch that the primest of Natural Philosophers after all their study and diveing into Nature could reach unto can prove saving to any soul whatever discoveries may be thereby made of God's Nature and Attributes or of Moral Honesty and such things as belong to the humane and bodily good of Mankinde within or without societies and these lesser or greater Yet hereby no discoveries can be made of that which floweth solely from the will and good plasure of God and dependeth upon Immediat Revelation of which kinde is the mystery which was hid from generations and ages Col. 1 26 and keeped secret since the world began Rom. 16 25. but now is made manifest and by the Scriptures of the Prophets according to the commandement of the everlasting God made known unto all Nations for the obedience of faith Rom. 1â— 26. The mystery of his will according to his good pleasure which he had purposed in himself Ephes. 1 9. Even the mystery of Christ Ephes. 3 4. the mystery of the Gospel by which Life and Immortality is brought to light But of this we will have occasion to speak more hereafter when we come to see what use this Quaker maketh of these Natural Notions common to Heathens CHAP. VI. Of Original sin 1. THat Man is now fallen and lying into a State of Sin and Misery until he be delivered there from cannot by any rational man be denyed The very Heathen Philosophers have complained as sensible of this vented many strange uncouth Notions thereanent But as to the Rise Cause of this Disorder Confusion Misery which was every where obvious they remained blinde the wisest of them only were brought to say that there was some hidden cause of all these
Then he is so perswaded of the truth hereof that he is assured no man that readeth this and dealeth honestly with his own heart in the sight of God will not acquiesce thereunto and in some measure be sensible thereof Closeing with this Epiphonema That this is the pretious day of visitation which who soever resisteth not shall be happy for ever This is the day of the Lord which is as lightning shining from east to west and as the winde or the Spirit breathing into the soul and its sound is heard but we know not whence it cometh and whither it goeth 24. To all which I shall shortly reply beginning at what is last 1. That Spirit whereof Christ speaketh Ioh. 3. that bloweth where it listeth waiteth not for mans not-resisting no more then the winde whereunto Christ there likeneth it And it througheth its effect the new birth for he addeth so is every one that is borne of God will this man dar to say that all Men in the world are partakers of this new birth 2. How impertinet that other expression is which Christ hath Mat. 24 27. unto the purpose which this man is now handling he may read that runneâ—h tâ— But it is usual for these men to play thus boldly with the Scriptures as men that have not the fear of God before their eyes 3. He taketh no notice that his writings are not likely to come into the hands of Heathens Pagans Turks and Barbarians And so his Proclamation of this day of visitation and faire opportunity of Salvation to all is but vaine 4. We are to see afterward if he can prove from Scripture that God hath planted such a Seed in every man 5. He saith here that God hath certain singular times wherein he thus cometh but in the preceding Chapter we observed another account of this day of Visitation as of a day that did not goe and come againe as the Angels moving of the waters of Bethesda Or he must say that this day cometh but once in a mans whole life time so that if men repent not at that very houre or moment they shall never be saved And if this be his doctrine it is neither consonont to his expressions elsewhere not to the Scriptures nor is it comfortable to either one or other 6 It is absolutely false That God offereth remission of sins salvation to every man upon condition of non-refusal for He offereth remission and salvation to none but in Christ and that upon the condition of faith in Jesus as the whole Gospel cleareth And this offer is not made to any to whom the Gospel is not preached for it is the Gospel wherby life and immortality is brought to light and wherein Christ is held forth as the Propitiation it is the power of God unto salvation to every one that beleeveth for therein is the righteousness of God revealed from faith to faith Rom. 1 16 17. So that this mans doctrine destroyeth the whole Gospel and rendreth the whole administration thereof useless yea it taketh away the death of Christ and his merites and blood shed when it taketh away faith that must lay hold upon it 7. What is this not-dissenting not-refusing that he talks of The Arminians spoke at this rate Is this any thing else than the use of Free will at whose devotion Christ and his Salvation is This even this with the Pelagianizing Socinianizing and Arminianizing Quakers is the thing that must weare the crowne and have all the glory of our Salvation and to it must the everlasting songs be sung Glory honour and Praise must be given to our owne noble and well inclined Freewill that did not resist nor refuse in the day of visitation Let never my soul come into these mens secrete 8. That God wonderfully warmeth and mollifieth the heart of every son of Adam at some one time or other is meer Quakerisme that is to say a vaine dream And that God wonderfully mollifieth warmeth the heart of a man in reference to salvation and that yet the man may refuse the call and perish may be true or false according as that mollifying warming is interpreted But if it be taken for the gracious working of the Spirit of God as it may be he will take it he proclameth Armianisme If he take it for some common operation of the Spirit yet say that mans not resisting of this alone without any more will certainly prove saving he preacheth forth Pelagianisme and denieth the necessity of the grace of God 9. In fine we see that this Plaister will not cover the sore Nor free him from the charge of Pelagianisme For Pelagius said as much and more as Vossius Hist. Pelag lib. 3. part 2. Thes. 4. cleareth out of Augustine for he tels us that Pelagius explaining the nature of that grace which he at length came to acknowledge said it did nor consist in the Law only but in the help and adjutorium of God But this Quaker will not admit the grace of the Law or doctrine of Christ for the preaching of the Gospel with him is not necessary unto Salvation Yet hear Pelagius The Lord helpeth us said he by his Doctrine and Revelation while be openeth the eyes of our heart while he illuminateth us with the ineffable gift of his heavenly grace Is not this as much as this Quaker saith when he speaketh of Gods stirring up this light that is within every man Nay it is more for Pelagiuâ— hereby granted a real operation of the Spirit upon the Minde illuminating it by an unspeakable gift of heavenly grace but our Quakers illumination is nothing but God's putting the natural conscience to work And will this Quaker say more then or as much a Pelagius said on these words God worketh in us both to will and to do God doth this said he while he stirreth us up by the greatness of future glory and the promise of reward and while by the revelation of wisdom he stirreth up the lazie will unto the love of God and while he perswadeth to every thing that is good Will this Quaker say that God doth even this much to every one of the Heathens What Knowledge of the greatness of future glory or of the promise of the rich recompence of reward what Revelation of Wisdom What Love to the true and only God is or can be imagined to be among all and every one of the Heathens Pelagius did very carefully distinguish betwixt Posse Velle Agere And he said the first did properly belong to God who bestowed it upon his Creature But the other two were wholly of man Now all that this Quaker ascribeth here to God is but he first possibility for the man is left at liberty to will or nill as he pleaseth and to operate or not operate as he thinketh good This Possibility Pelagius said every man had whether he would or not but the will and the deed was in his own power Hath not our Quake
the same Law written in their hearts which the Heathens had and something more revealed to them in the Gospel What he citeth in the words following out of Iustin. Martyr Clem. Alexand. and Augustine I am not in case at present to consider only I see not what Augustines saying he read in some Platonicks books some words of Ioh. 1. can evince seing there were many Platonicks in those dayes who were not utter strangers to what the Evangelists wrote and they could transcribe words and sentences according to their owne phancy And what can follow from hence Supposeth he that thâ— Platonicks spoke by the light within them what the Evangelists spoke as acted by the Infallible Spirit of God Or that it was the same Spirit acting both Quakers I see are great supposers but ill provers And as Bernard said of some who labouring to prove Plato to be a Christian they proved themselves to be heathens so we may say of this Quaker I finde also that Casaubon Exercit. â— in Baron citeth out of that same lib. â—8 c. 47. August de civit Dei out of which our Quaker here citeth some words as for hâ—m a senâ—encâ— of a far contrary import â—hewing us that in no age any did belong to the spiritual Ierusalem but such to whom Christ was revealed And tâ—e said Casaubâ—n addeth a good caveat as to other Fathers speaking of this mater which our Quaker would do well to notice And as for his Arabick book which who have ever seen I know not it is no Canonick Scripture to me And when this Iokdan of whom that book speaketh lived or where he was borne and educated he telleth us not and till he clear us in this he saith nothing for a man trained up in Christianity in his infancy may by providence be cast in some Island and so be separated from all company and enjoy Gods company and be no heathen but a Christian still I think this is not impossible 15. In fine § 28. Pag. 120. resuming what he thinks through a mistake he hath sufficiently proâ—ed he tels us that this is the Gospel and the Christ which is revealed in them and which they must preach Whereby we have a further proof that the Quakers Gospel is pure Paganisme Yet he must cite some words of Augustine Conf. lib. 11. Chap. 9. in favours of this light which he pleadeth for the impertinency of which is discovered by the bare reading of them And he must also cite some words of Buchanan de jure Regni apud Scâ—tos where speaking of that whereby we difference betwixt that which is honest and that which is dishonest he calleth it a divine thing And no wise man will call it a diabolical thing Doth Buchanan call this Christ and the Gospel He was a better Christian than so And hence also we have further confirmation that the Quakers Gospel is the pure light of Nature and so the Quakers are nothing but Pagan-preachers leading poor silly souls from the Gospel away to Paganisme to the blinde light of Nature that is among Pagans Let wise men heed these things and beware of these men called Quakers for this their advocat hath sufficiently discovered to us what they are What he addeth asserting that their ministery is the same with the Apostles Act. 26 18. and that the righteous one of whom Iames speaketh Chap. 5 6. is in every man is but a wicked perverting of the Truâ—h and a prophane abusing of the Scriptures to countenance their diabolical positions and Antievangelick assertions for which if they repent not the Lord will judge them CHAP. XIII Of Justification 1. WE come now to that which hath been by Hereticks principally called into question being one of the chiefe articles of Christian Religion The doctrine of Iustification of a sinner before God which by some hath been accounted and that deservedly one of the greatest questions whereby divine Theology is distinguished from humane philosophie the Gospel from the Law the Church of Christ from Iewes Turks and Pagans and the truely Reformed from Papists Yea Bellarmine with Pighius confess that upon this hinge turne all the controverâ—ies which are agitated betwixt us and them Gerhard the Lutheran saith that this is a Castle and chiefe strength of our wholâ— doctrine Religion that if his truth be darkened adulterated or overturned it is impossible that other heads of doctrine can be keeped pure And Luther himself said that this Article of justification is diligently to be taught and learned for if it be lost we can resist no heresie no false doctrine how ridiculous so ever and vaine whence it cometh to passe that all that hold not this article are either jewes or Turks or Papists or Heretikes And againe if it fall and perish all the knowledge of truth falleth too and perisheth but if it flourish all good things flourish with it Religion True worshipe and the Glory of God The Church of Bohemia in their Confession tels us that this head of doctrine is accounted by them for one of the chiefest and most weighty as being that in which the summe of the Gospel is placed and in which Christianity is founded the precious and most noble treasure of salvation and the only and lively consolation of Christians is contained The matter being thus we have great cause to contend earnestly for the faith in this point once delivered to the Saints And to examine narrowly what this Quaker delivereth as the sentiment of all the Quakers upon this head of doctrine which he delivereth in short in his Seventh Thesis and more largly in his Vindication thereof in his Apology 2. What that is in this matter which the Orthodox maintaine may be seen in their Confessions and disputs against Papists and Others and particularly with great plainness and succinctness in our Confession of Faith first agreed upon at Westminster and thereafter approven by the General Assembly of the Church of Scotland Chap. XI § 1. in these words Those whom God effectually calleth he also freely justifieth Rom. 8 30. 3 24. not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of beleeving nor any other Evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them Rom. 4 5 6 7 8. 2 Cor. 5 vers 19 21. Rom. 3 22 24 25 27 28. Tit. 3 5 7. Ephes. 1 7. Ier. 23 6. 1 Cor. 1 v. 30 31. Rom. 5 17 18 19. they receiving and resting on him and his righteousness by Faith whicâ— faith they have not of themselves it is the gift of God Act. 10 44. Gal. 1 16. Phil. 3 9. Act. 13 â—8 39. Ephes. 2 â— 8. Read and ponder what followeth in that Chapter So in the greater Cathechisme Q. 70. What is justification Answ.