visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him God hath in these last Days spoken unto us by his Son whom he hath appointed Heir of all things Hebr. 1.2 by whom also he made the Worlds Q. These are very clear that even the World was Created by Christ But what Scriptures prove the Divinity of Christ against such as falsly deny the same A. And the Word was God John 1 1. Rom. 9.5 Whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen Who being in the Form of God thought it no Robbery to be Equal with God Phil 2.6 And we know that the Son of God is come and hath given us an Understanding 1 John 5.20 that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and Eternal Life Q. What are the Glorious Names the Scripture gives unto Jesus Christ the Eternal Son of God A And his Name shall be called Wonderful Counsellor The Mighty God Isai. 9.5 The Everlasting Father The Prince of Peace Who is the Image of the Invisible God the First-born of every Creature Col. 1.15 Who being the Brightness of his Glory and the Express Image of his Person or more properly Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Greek of his Substance Rev. 19.13 And he was cloathed with a Vesture dipt in Blood and his Name is called The Word of God Q. After what manner was the Birth of Christ Matth. 1.18 A. Now the Birth of Jesus Christ was on this wise When as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost And the Angel said unto her Fear not Mary for thou hast found Favour with God And behold thou shalt conceive in thy Womb and bring forth a Son and shalt call his Name Jesus He shall be Great and shall be called The Son of the Highest The Birth of Christ. and the Lord God shall give unto him the Throne of his Father David Then said Mary unto the Angel How shall this be seeing I know not a Man Luke 1.30 31 32 34 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Therefore also that Holy Thing that shall be born of thee shall be called the Son of God Q. Was Jesus Christ who was born of the Virgin Mary and supposed to be the Son of Joseph a True and Real Man A. Forasmuch as the Children are Partakers of Flesh and Blood Hebr. 2.14 he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil For verily he took not on him the Nature of Angels Hebr. 2.16 17. but He took on him the Seed of Abraham wherefore in all things it behoved him To be made like unto his Brethren that he might be a Merciful and Faithful High-Priest c. For we have not an High-Priest Hebr. 4.15 which cannot be Touched with the feeling of our Infirmities but was in all Points tempted as we are yet without Sin And the Gift by Grace which is by one Man Jesus Christ Hebr. 5.15 hath abounded unto many But now is Christ risen from the Dead 1 Cor. 15.20 21. and become the First-Fruits of them that slept for since by Man came Death by Man came also the Resurrection of the Dead Q. After what manner doth the Scripture assert the Conjunction and Unity of the Eternal Son of God in and with the Man Christ Jesus A. And the Word was made Flesh John 1.14 and dwelt among us and we beheld his Glory the Glory as of the Only Begotten of the Father full of Grace and Truth For he whom God hath sent speaketh the Words of God John 3.34 for God giveth not the Spirit by Measure unto him Now God Anointed Jesus of Nazareth with the Holy Ghost Acts 10 38. and with Power who went about doing good and healing all that were oppressed of the Devil for God was with him For it pleased the Father that in him should all fulness dwell Col. 1.19 For in him dwelleth all the Fulness of the God-head bodily Col. 2.9 In him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 Q. For what End did Christ appear in the World A. For what the Law could not do Rom. 8.3 in that it was weak through the Flesh God sending his Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. For this Purpose the Son of God was manifested 1 John 3.8 9. That he might destroy the Works of the Devil And ye know that he was manifested To take away our Sins Q. Was Jesus Christ really Crucified and Raised again A. For I delivered unto you first of all that which I also received 1 Cor. 15.3 4. how that Christ died for our Sins according to the Scriptures And that he was buried and that he rose again the third day according to the Scriptures Q. What End do the Scriptures ascribe unto the Coming Death and Sufferings of Christ. Luke 2.30 31 32. A. For mine Eyes have seen thy Salvation which thou hast prepared before the Face of all People A Light to lighten the Gentiles and the Glory of thy People Israel Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God And walk in Love as Christ also hath loved us and hath given himself for us an Offering Ephes. 5.2 and a Sacrifice to God for a sweet-smelling Savour And having made Peace through the Blood of his Cross by him To Reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And you that were sometimes alienated and Enemies in your minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death Col. 1.20 21 22. to present you Holy Vnblamable and Vnreprovable in his Sight Hebr. 9.12 14. Neither by the Blood of Goats and Calves but by his own Blood he entered-in once into the Holy Place having obtained Eternal Redemption for us How much more shall the Blood of Christ who through the Eternal Spirit offer'd himself without Spot to God purge your Consciences from dead Works to serve the Living God 1 Pet. 3.18 For Christ also hath once suffered for Sins the Just for the Unjust that he might bring us to God being put to Death in the Flesh but quickned by the Spirit 1 John 3 16. Hereby perceive we
the Letter of the Scripture the Traditions of Churches the Works of Creation and Providence whence they are able to Deduce strong and undeniable Arguments which may be true in themselves are yet not to be Esteemed Christians according to the certain and infallible Definition above-mentioned And if the Inward and Immediate Revelation of God's Spirit in the heart in such as have been altogether Ignorant of some and but very little skill'd in others of these Means of attaining Knowledge hath brought them to Salvation Then it will necessarily and evidently follow By Revelation is the true Knowledge of God that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God But the First is true Therefore the Last Now as this Argument doth very strongly Conclude for this way of Knowledge and against such as deny it so herein it is the more considerable because the Propositions from which it is Deduced are so Clear that our very Adversaries cannot deny them For as to the first it is acknowledged that many Learned men may be and have been damned And as to the second who will deny but many Illiterate men may be and are saved Nor dare any Affirm that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means unless they be also so bold as to exclude Abel Seth Noah Abraham Job Abel Seth Noah c. Instanced and all the holy Patriarchs from true Knowledge and Salvation § IV. I would however not be understood as if hereby I excluded those other means of Knowledge from any use or service to man it is far from me so to Judge as in the Next Proposition concerning the Scriptures shall more plainly appear The Question is not What may be profitable or helpful but What is absolute Necessary Many things may contribute to further a Work which yet are not that main thing that makes the Work go on The sum then of what is said amounts to this that where the true inward Knowledge of God is through the Revelation of his Spirit there is all neither is there any absolute necessity of any other But where the best highest and most profound Knowledge is without this there is nothing as to the obtaining of the great End of Salvation This Truth is very effectually Confirmed by the first part of the Proposition it self which in few words comprehendeth divers unquestionable Arguments which I shall in brief Subsume First That there is no Knowledge of the Father but by the Son Secondly That there is no Knowledge of the Son but by the Spirit Thirdly That by the Spirit God hath always Revealed himself to his Children Fourthly That these Revelations were the formal Object of the Saints Faith And lastly That the same continueth to be the Object of the Saints Faith to this day Of each of these I shall speak a little particularly and then proceed to the latter part § V. As to the first viz. That there is no knowledg of the Father but Assert I by the Son It will not need much probation being founded upon the plain words of Scripture Proved and is therefore a fit Medium to draw the rest of our Assertions from For the Infinite and most Wise God who is the Foundation Root and Spring of all Operation hath wrought all things by his Eternal Word and Son This is that WORD that was in the beginning with God and was God John 1.1 2 3. by whom all things were made and without whom was not any thing made that was made Eph. 3.9 This is that Jesus Christ by whom God created all things by whom and for whom all things were created that are in heaven and in earth visible and invisible whether they be thrones or dominions or principalitys or powers Col. 1.16 Who therefore is called The First-born of every Creature Col. 1.15 As then that Infinite and Incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power so no Creature has Access again unto him but in and by the Son according to his own express words No man knoweth the Father but the Son and he to whom the Son will Reveal him Matth. 11.27 Luk. 10.22 And again he himself saith I am the Way the Truth and the Life no man cometh unto the Father but by me Joh. 14.6 Hence he is fitly called The Mediator betwixt God and Man For having been with God from all Eternity being himself God and also in Time partaking of the Nature of man through him is the goodness and love of God conveyed to mankind and by him again man receiveth and partaketh of these Mercies Hence is easily deduced the Probation of this first Assertion thus If no man knoweth the Father but the Son and he to whom the Son will Reveal him then there is no Knowledge of the Father but by the Son But No man knoweth the Father but the Son Therefore There is no knowledge of the Father but by the Son The first part of the Antecedent are the plain words of Scripture The Consequence thereof is undeniable except one would say that he hath the knowledge of the Father while yet he knows him not which were an Absurd Repugnance Again If the Son be the Way the Truth and the Life and that no man cometh unto the Father but by him then there is no Knowledge of the Father but by the Son But the First is true Therefore the Last The Antecedent are the very Scripture-words The Consequence is very Evident For how can any know a thing who useth not the Way without which it is not Knowable But it is already proved that there is no other Way but by the Son so that whoso uses not that Way cannot Know him neither Come unto him § VI. Having then laid down this First Principle I come to the Second viz. That there is no Knowledge of the Son but by the Spirit or Assert II that the Revelation of the Son of God is by the Spirit Where it is to be noted that I always speak of the saving Proved certain and necessary Knowledge of God which that it cannot be acquired otherways than by the Spirit doth also appear from many clear Scriptures For Jesus Christ in and by whom the Father is Revealed doth also Reveal himself to his Disciples and Friends in and by his Spirit as his Manifestation was sometimes outward when he testified and witnessed for the Truth in this World and approved himself Faithful throughout So being now withdrawn as to the outward man he doth teach and instruct mankind inwardly by his own Spirit He standeth at the door and knocketh and whoso heareth his Voice and openeth he comes in to such Rev. 3.20 Of this Revelation of Christ in him Paul speaketh Gal. 1.16 in which he placeth the Excellency of his Ministry and the Certainty of his Calling And
Happiness both to live in a more Retired Corner and to Enjoy at that Time a Space of Quiet above his Brethren Which with the Consideration of their Three or Four Years Toil and a Sense of Service in himself put him upon Undertaking and Publishing this Discourse as an Essay towards the Prevention of Future Controversy It First lays down our A vowed Principles of Belief and Practice distinguished from what our Enemies are pleased to say in our Names who by making us Erroneous give themselves the Easier Task to Confute us and then Triumph After he has Stated our Principles he has put the Objections which he had Collected out of our Adversaries Books or that he did Apprehend might be made to those Principles and Answers them And lastly Cites divers Author's both Ancient and Modern especially some of the Primitive Ages for further Illustration and Confirmation of our said Belief and Practice The Method and Style of the Book may be somewhat Singular and like a Scholar for we make that Sort of Learning no part of our Divine Science But that was not to shew himself but out of his Tenderness to Scholars and as far as the Simplicity and Purity of the Truth would permit in Condescension to their Education and Way of Treating of those Points herein handled Observing the Apostle's Example of Becoming all unto all where there was nothing in himself to forbid it that he might Win some In fine the Book says so much for us and itself too that I need say the less but Recommend it to thy serious perusal Reader as that which may be Instrumental with God's Blessing to Inform thy Vnderstanding Confirm thy Belief and Comfort thy Mind about the Excellent Things of God's Kingdom To be sure thou wilt meet with the Abused and Disguised Quaker in his own Shape Complexion and proper Dress so that if thou art not one of them thou needest not longer follow Common Fame or Prejudice against a People though Afflicted from the first yet not Forsaken to this Day Ever blessed be the Name of the most High God for he is Good for his Mercy endures for ever A Dispute follows this Apology and in the same Year It is Intituled A Dispute between some Students of Divinity so called of Aberdeen and the People called Quakers held in Aberdeen c. Opponents or Students Job Lesly Al. Sheriff P. Gellie Defendents our Author R. Barclay and George Keith who is a very Learned Man and they both behaved themselves in Meekness and Christianity The Success I leave the Reader to Observe Only this I must say to him it ended in the Convincement of divers Students of our Principles The next Year produced the Tenth Treatise of this Volume being 1676. It is called Quakerism Confirmed A Vindication of the Chief Doctrines and Principles of the Quakers from the Objections of the Students of Divinity so called of Aberdeen in their Book called Quakerism Canvased This we see is Controversial and therefore I will say the less only the Reader must needs observe the Anger and Prejudice that followed the good Success of the last Dispute and to what a Pitch they Carry Men when Pride or Interest hath kindled them It was well prayed of David indeed Create in me a Clean Heart and Renew a right Spirit within me For a Right Frame of Spirit will Govern the Will and Affections keep from Mistakes and hurtful Transports yea a Man of Conversation may want it sometimes and be in Danger of Disorder This Discerns this Judges this Directs Blessed is the Man that possesses it he will not Judge before his Time nor Judge wrongly nor be partial nor peevish nor unstable Which had those Students known they would not have Resisted the Lowly Truth and so Vnlearnedly Wrested the Words of it and it would have been a better Tutor of Divinity to them than all the Colledges in the World can yield O ye Students and Professors of Divinity Seek God where he may be found in Christ and Christ in you by his Light and Spirit Look not out for the Kingdom is there within you read plain Scripture In that Seed Luk. 17.20 Talent and Leaven it lies Virtually though as yet not Actively Your Obedience to the Holy Manifestations of it in your selves will open its Power to you and if you follow on to know through Obeying you shall have the End of that blessed Prayer Thy Kingdom come Thy Will be done in Earth as it is in Heaven Spend not your Time in vain your pretious your most-pretious Time Let me a Stranger but a Well-wishing one beseech you not to strain your Brains break your Rest and wander far and gather nothing but Empty Notions Husks indeed Alas what do you Overcome What do you Enjoy by them One Day in the Courts of God is more worth than it all which Obedience to the Light of Christ in your Hearts brings you to And there you will Hear See and Taste of Divine Things to which your Studies are but as Bread in a Picture to Real Bread Then will your Souls live and you will have the Key of Holy Scripture and know the Meaning of the Holy Men and the Spirit by which they Spake and Writ which are Aenigma's to the World and that without the help of your Costly and Tedious Commentators who for the most part do but write by guess themselves Then will you possess the Treasures of the holy Ancients and know what the Blessings of the Everlasting Hills mean This is Nectar and Ambrosia indeed the River of God! And here is the Olympus of the Sons of Light the Mount Zion of David's Seed the true Jews where the Morning-Stars are seen and heard to sing together for Joy But I must stop I thought not of this Flight of Soul to Aberdeen But God put it into my Heart thus to Visit you in particular the Chief Place of our Author's Labour of Love and methinks I hope and feel That it shall not be in vain nor this Remembrance of you O Students and Inhabitants of that City and Vniversity This Holy Spirit of Love that filled my Pen in the last Paragraph has seasoned me for this following Piece writ in the Year 1677. and honoured with the best of Titles viz. Universal Love c. The Occasion of it to prevent the Abuse of it on one hand and recommend the Vse and Practice of it on the other Hand There are Two great Extreams this Discourse observes and moderates in the Spirit of Love and Wisdom Those that suffer their Zeal to flame so Inordinately as to burn up all Appearances of Love and Tenderness to those that are not of the same Judgment and Interest which is a most-Pernicious Work of Satan that Common Enemy of Mankind that turns the Zeal of Man upon his Fellow-Creature that ought to be turned against him only the Father of Wickedness Nor is this done without great Subtilty for he Transforms himself into an Angelical
have tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted the good Word of God and the Powers of the World to come If they shall fall away to renew them again unto Repentance seeing they Crucifie to themselves the Son of God afresh and put him to an open Shame Looking diligently lest any Man fail of the Grace of God Hebr. 12.15 lest any Root of Bitterness springing up trouble you and thereby many be defiled Q Doth he speak this only by Supposition or doth he assert it not only possible but certain A. For the time will come 2 Tim. 4 3 4. when they will not endure sound Doctrine but after their own Lusts shall they heap to themselves Teachers having itching Ears and they shall turn away their Ears from the Truth and shall be turned unto Fables Q. Doth the Apostle even judge it necessary to guard such a one as his beloved Son Timothy against this Hazzard A. This Charge I commit unto thee Son Timothy 1 Tim. 1.18 19. according to the Prophecies which went before on thee that thou by them mightest war the good Warfare Holding Faith in a good Conscience which some having put away concerning Faith have made Shipwrack For the Love of Money is the Root of all Evil 2 Tim. 4.10 which while some coveted after they have erred from the Faith and pierced themselves through with many Sorrows 2 Tim. 17.17 18. And their Word will eat as doth a Canker of whom is Hymeneus and Philetus who concerning the true Faith have erred saying That the Resurrection is past already and overthrown the Faith of some Q. Doth the Apostle any where express his Fears of this as a thing that may happen to any number of People who once truly received the Faith of Christ A. Well because of Unbelief they were broken off Rom. 11.20 and thou standest by Faith be not High-minded but fear Now the Spirit speaketh expresly 1 Tim. 4.1 that in the latter times some shall depart from the Faith c. For this Cause 1 Thess. 3.5 when I could no longer forbear I sent to know your Faith lest by some means the Tempter have Tempted you and our Labour be in vain Q. What is the Apostle Peter's Mind does he judge that such as have known the right Way may forsake it A. * 2 Pet. 2.14 15 18 20 21 22. Cursed Children which have forsaken the Righteous Way and are gone astray following the Way of Balaam the Son of Bezor who loved the Ways of Unrighteousness but was rebuked for his Iniquity the dumb Ass speaking with Man's Voice forbad the Madness of the Prophet These are Wells without Water Clouds that are carried with a Tempest to whom the Mist of Darkness is reserved for ever For when they speak great swelling Words of Vanity they allure through the Lust of the Flesh through much Wantonness those that were clean escaped from them who live in Error For if after they have escaped the Pollutions of the World through the Knowledge of the Lord and Saviour Jesus Christ they are again Entangled therein and Overcome the latter End is worse with them than the Beginning for it had been better for them not to have known the Way of Righteousness than after they have known it to turn from the Holy Commandment delivered unto them But it is happened to them according to the true Proverb The Dog is turned to his Vomit and the Sow that was washed to her wallowing in the Mire Q. Gives he any Cautions to them that stand as supposing they may also fall 2 Pet. 3.17 A. Ye therefore Beloved seeing ye know these things before beware lest ye also being led away with the Error of the Wicked fall from your own Stedfastness Q. May a Man be truly a Branch in Christ or a real Member of his Body and afterwards be Cut off John 15.6 A. If any Man abide not in me he is Cast forth as a Branch and is Withered Q May a Righteous Man then depart from his Righteousness Ezâ—k 18.26 and 33.13 A. But when the Righteous Man turneth away from his Righteousness and commits Iniquity and dieth in them for his Iniquity that he hath done shall he die Q. May a Believer come to such a Condition in this Life from which he cannot fall away Rev. 3.12 A. Him that Overcometh will I make a Pillar in the Temple of my God and he shall go no more out and I will write upon him the Name of my God which is New Jerusalem who cometh down out of Heaven from my God and will write upon him my New Name Q. May such an one come to be assured that he is in this Condition Rom. 8.38 39. A. For I am perswaded that neither Death nor Life nor Angels nor Principalities nor Powers nor Things present nor Things to come nor Height nor Depth nor any other Creature shall be able to separate us from the Love of God which is in Christ Jesus our Lord. CHAP. IX Concerning the Church and Ministry Question WHat is the Church Answer But if I tarry long 1 Tim. 3 15. that thou may'st know how thou oughtest to behave thy self in the House of God which is the Church of the Living God the Pillar and Ground of Truth Q. Who is the Head of the Church A. Who hath delivered us from the Power of Darkness Col. 113. and 2.19 and hath translated us into the Kingdom of his dear Son and he is the Head of the Body the Church from which all the Body by Joints and Bands having Nourishment ministred and knit together increaseth with the Increase of God Q. What kind of Persons make the Church A. Them that are sanctified in Christ Jesus 1 Cor. 1.2 Acts 2.47 And the Lord added to the Church daily such as should be saved Q. Hath not Christ appointed any Officers in the Church for the Work of the Ministry A. Wherefore he saith when he Ascended up on High Ephes. 4.8 11.12 he led Captivity Captive and gave Gifts unto Men and he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers for the perfecting of the Saints for the Work of the Ministry for the Edification of the Body of Christ. Q. What kind of Men should such as are Teachers and Overseers of the Church be A. A Bishop then must be Blameless the Husband of one Wife 1 Tim. 3.2 3 4 5 6 7. Vigilant Sober of good Behaviour given to Hospitality apt to Teach not given to Wine no Striker not greedy of filthy Lucre but Patient not a Brawler not Covetous one that ruleth well his own House having his Children in Subjection with all Gravity for if a Man know not how to rule his own House how shall he take Care of the Church of God not a Novice lest being lifted up with Pride he fall into the
Outward Miracles discussed But further these stout and hardy Warriours could have used these same Arguments against the Prophets when they wrought Miracles for they could have alledged The Miracles were not true Miracles but false and such as may be done by the power of the Devil And so if any could produce Miracles now as there have been they would no more be believed than the unbelieving Jews believed the Miracles wrought by Christ and his Apostles For they still looked upon them to be Deceivers It is clear from Scripture that Antichrist shall be permitted to work false Miracles but that they shall so Counterfeit the true that it will be hard to discern the one from the other without God's Immediate Direction and Teaching And therefore the preaching of sound Doctrin accompanied with a holy Life is a better Evidence of a true Prophet than all outward Miracles whatsoever The Fruits prove the Doctrin as Christ said By their Fruits ye shall know them he doth not say by their Miracles but by their Fruits Now we are most willing to be tryed by this Rule if both our Doctrin and Life and manner of Conversation be not answerable to that of the Prophets Christ and the Apostles then let them say we have not that Spirit which was in them But if they cannot make out this they but fight as Men beating the Air. Pag. 80. They Argue That there is no Substantial living Principle in Man that is the good Seed because then the evil Seed or Principle should also be Substantial But this is absurd Therefore That this is Absurd they argue For then it should be Created by God and so God should be the Author of Evil and Sin or it should be Uncreated and consequently God To this we answer The same Argument militates as much and rather more against their own Principle for seeing they hold Sin to be somewhat whether a Substance or an Accident is all one as to the Argument we Argue by a Retortion against themselves Either it is Created or Vncreated and so the same Inconvenience would follow But to answer directly we say Sin considered in its formal Reason is rather a Privation than any real being as Blindness or Lameness in a Man's body or Corruption in Wine or any other Liquor But if they enquire about the Subject of this Privation whether it be a Substance We answer It is Sin a privation in the Subject And it is clear from the Scriptures Testimony that as Christ rules in the Saints so the Devil rules in the wicked and is in them and as God hath his Seed and Birth in the Saints so the Devil hath his seed and birth in the Wicked which is of the Devil's nature But if it be asked further whether it is a Substance We answer first with inquiring at them another Question and Retorting the Argument upon them Whether the Devil is a Substance yea or nay If yea either he is Created or Vncreated if Created then God is the Author of the Devil If Vncreated then he should be God their own Consequence which is Blasphemy But 2. the true Answer to both is that he who is now the Devil was Created of God a good Angel but by his own voluntary Fall he hath reduced himself to be a Devil not by any real Creation but by a Degeneration and as is the Devil himself so is his Seed a corrupted degenerated Principle from what it was originally before Sin was But if we take the Seed of the Devil distinctly The Seed of Sin as distinct from himself we do not say it is any percipient Principle that seeth or knoweth c. for it is rather of the nature of a Body than of a percipient intelligent Spirit and the Scripture calleth it a Body to wit the Body of Death But whether the Seed of Sin be a Substance or not the Students Argument is altogether impertinent to argue that because the good Seed is a substantial living Principle c. then the evil Principle or Seed should also be substantial living c. for the same Reasons We deny this Consequence for there are greater Reasons whereby to prove the one than the other If they think to argue from the Rule of Contraries they think foolishly for it would as much follow that because a Man is a Substance who seeth and heareth c. that therefore a Mans blindness and deafness and lameness are also Substances and that blindness seeth deafness heareth lameness walketh Do they not know the Maxim in Logick that telleth them Substantia substantiae proprie non contrariatur i. e. One Substance properly is not contrary to another But last of all we may more justly retort this blasphemous Consequence upon many of their own Church who hold That God stirreth up the Devil and all wicked Men unto all their wicked Actions by an irresistible Motion or Quality which he infuseth into them commonly called Praedeterminatio Physica Is not this to make God the Author of Sin Original Sin so called As also many of them teach that Original sin is a positive quality infused into the Souls of Men at their Creation Concerning which positive quality we thus argue Either it is Created or Vncreated c. and so the Inconveniences of their Argument will fall much more upon their own heads for they cannot alledge that this positive Quality at its first Creation was first good and afterwards became changed into evil because no Quality can admit any such Transmutation As for Example Whiteness can never become Blackness nor Sweetness Bitterness nor Streightness Crookedness although a Substance that is White may lose its Whiteness and may become Black and that which is Sweet may become Bitter and that which is Streight become Crooked In the prosecution of their second Argument they bring their matter to this Issue That G. K. holds the Seed it self to be contradistinct from the Manifestation because the Manifestation is in the Seed but we deny the Consequence Their Arguments about Manifestation of the Will of God Answered Do not they say that the Manifestation of God's Will is in the Scripture And also that the Scripture it self is the Manifestation of God's Will That G. K. calleth the Seed both a Substance and a Manifestation is as reasonable as to say There are outward Manifestations of God's goodness power and wisdom in the Heavens and Earth and yet the Heavens and Earth are the very outward Manifestations themselves Are not our Meat and Drink and Cloathing natural and outward Manifestations of the goodness of God to us And are not these things Substances And doth not God manifest his Goodness also in them What blind Reasons are these which those poor blind Men bring forth against the Truth Again they Argue That this Manifestation which we say is a Substance depends not a solo Deo cannot exist without a Subject nay not without the Vnderstanding to which it is made
Truth Triumphant Through the SPIRITUAL WARFARE Christian Labours AND WRITINGS Of that Able and Faithful SERVANT of JESUS CHRIST ROBERT BARCLAY Who Deceased at his own House at Vrie in the Kingdom of Scotland the 3 Day of the 8 Month 1690. Heb. xi 4. He being Dead yet speaketh LONDON Printed for Thomas Northcott in George-Yard in Lombard-Street MDCXCII THE Preface to the Reader WHen the Son of God had wrought that mighty Miracle of feeding 5000. persons with only five Loaves and two small Fishes he said to his Disciples Gather up the Fragments that Remain Joh. 6.12 that Nothing be Lost. This Preface no sooner fell to my share than this Passage was brought to my Mind and very aptly to the Occasion For our Blessed Lord having also Effectually Gathered and Fed his People by his Disciples in this Generation it is a Duty we Owe to God and our selves as well as to them That we Gather up the Remainder of their Testimonies of Love and Service that so nothing be Lost. To God we Owe it for his Vnspeakable Benefit to our selves for our Example and Instruction and to the Memories of such Deceased Brethren as their Just but Fairer and more lasting Monuments than those of Engraven Tables of Marble or Statues of Brass As their Works look beyond this World so their Praise will out-live it There is an Vnfading Glory in the Labours of Good Men And though Death is permitted to draw a Dark Shadow over their Persons they will Live in the Just Reputation of their Good Works the lively Characters of their Vndying Pious Minds It cannot wither their Fame or obliviate their Names On the contrary Death often silences Envy and augments their deserved Praise The Author of these Collected Labours was one of them and as he has left us so has he left These to us for his Legacy the Better Part doubtless of his Estate as befitted the Divine Nature of our Kindred Not therefore for Ostentation or to Indulge a Worldly Custome but to the Glory of the Invisible God the Edification of his Church the Benefit of all People and as a Testimony of our Respect to the Deceased Author and of his Fidelity and Service to the Truth This Ensuing Volume Reader is published as thou seest Which brings me to the Nature of it and the several Parts that do Compile it Divinity Plain Sound Christian Divinity the most Glorious and Entertaining Object of the Soul of Man is the Subject Matter of this following Book Divinity I say in all the right Senses of the Word In its first and stricter Sense to wit the Divine Nature or Godhead this is Humbly and Reverently Considered but more especially in its larger Acceptation viz. Of the Knowledge of God and those Doctrines of Truth and Order that immediately relate to the Duty we Owe to God and Man both in and out of Society In short Faith and Practice which is the Course Mankind should steer through this World to the Haven of Everlasting Rest as we cannot find a better Subject so it will be hard to find it better treated and followed not because he was more of a Scholar than some others but in that he was more Gifted than many others For this Knowledge of Divinity comes not by the Means of Vniversity-Learning but that of the School of Christ by the Illumination of his Light and Spirit and the Holy Doctrine and Discipline of his Cross in one great but true Word Regeneration which is an Experimental Science and to be had without Money and without Price and that both by Gentle and Simple Rich and Poor c. but not without Labour Pain and Travail Which made our Blessed Lord say Labour not for the Bread that perishes but for that which endureth to Everlasting Life Joh. 6.27 Phil. 2.12 2 Pet. 1.10 And the Apostle tells us We must work out our Salvation with Fear and Trembling and give Diligence to make our Calling and Election sure It consists of divers Operations but all by the same Light and Spirit 1 Cor. 12.4 5 6. and because all have need of it all partake of it that they may profit by it Joh. 1.9 It Enlightens all that come into the World says the Beloved Disciple and whatsoever may be known of God his Mind and Will is manifested in them for God by the Revelation of this Light hath shewen it unto them Rom. 1.19 says the Apostle to the Romans And again Whatsoever is Reproved Ephes. 5.13 is made manifest by it It is made the Touchstone of our Lives and Conversation for we are to bring our Deeds to it Joh. 3.20 21. 1 Joh. 1.5 6 7. It leads to the Benefit of the Blood of Jesus That cleanseth from all Sin and gives us fellowship with God and one with another as his Children and People It is our Armour also against all the Fiery Darts Rom. 13.12 Rev. 21.23 24. and Furious Assaults and Crafty Workings of Satan our great and common Enemy Nay the Nations of them that are saved must walk in this Light Yea it is the Light of the Soul on Earth and the Light of the Spirit of the Just made perfect in Heaven too in the divers Degrees of it And Man is Darkness as to Divine Matters till he turns to this Blessed Light in him which is the true Manifestation of the Son of God to and in the Soul and Mind of Man the Real Seed and Root of all Divine Knowledge and Life in Man which only gives him a Sight Sense and Saviour of Divine things and of that Immortality he otherways vainly talks of i and hopes for The Spirit of Man is the Candle of the Lord indeed when it is lighted by this Glorious Light Prov. 20.27 but in the Wicked it is said to be often put out not the Light it self but Man's Spirit which becomes a Dark Candle again as it was before it was enlightened by this true Light through his Disobedience to it It is called Light because of that Discovery it makes and sure Evidence it gives of God's Mind and Man's Duty and Ways That which is called Light is also called Spirit because of the Life and Sense it begets in the Soul of its Condition It Quickens Man that was dead in Sins and Trespasses for Sin hardens the Heart as well as darkens the Understanding And this Glorious Principle by its Spiritual Efficacy makes it Sensible Soft and Tender so that the least Sin is felt as well as discerned Not an Evil Thought passes or a Temptation to it but this Living Heart turns against it An Antipathy shews it self and Get thee behind me Satan is the determined Sentence of the Enliven'd Soul It is of this Spirit the Apostle speaks to the Corinthians and it makes almost an Intire Chapter He tells us that it searches the deep things of God 1 Cor. 2. and without which Man cannot discern Spiritual things And he gives a Reason for it too grounded on his own
the Life no Man cometh unto the Father but by me Q. By whom and after what manner doth the Son Reveal this Knowledge A. But as it is written Eye hath not seen nor Ear heard neither hath entered into the Heart of Man the things which God hath prepared for them that love him But God hath Revealed them unto us by his Spirit 1 Cor. 2.9 10 11 12. For the Spirit searcheth all things yea the deep things of God For what man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God But the Comforter which is the Holy Ghost whom the Father will send in my Name John 14.26 he shall teach you all things and bring all things to your Remembrance c. CHAP. II. Of the Rule and Guide of Christians and of the Scriptures Question SEeing it is by the Spirit that Christ Reveals the Knowledge of God in things Spiritual The Spirit the Guide is it by the Spirit that we must be led under the Gospel Answer But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you 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 Rom. 8.9 14. they are the Sons of God Q. It is an Inward Principle then that is to be the Guide and Rule of Christians A. But the Anointing which ye have received of him abideth in you 1 John 2.27 and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you ye shall abide in him But as touching Brotherly Love ye need not that I write unto you Thes. 4.9 for ye your selves are taught of God to love one another Q. I perceive by this that it is by an Inward Anointing and Rule that Christians are to be taught Is this the very tenor of the New-Covenant-Dispensation A. For this is the Covenant that I will make with the House of Israel after those Days The Anointing the Teacher saith the Lord I will put my Laws into their Mind and write them in their Hearts and I will be to them a God and they shall be to me a People And they shall not Teach every Man his Neighbour Hebr. 8.10 11. and every Man his Brother saying Know the Lord for all shall know me from the Least to the Greatest John 6.45 And they shall be all taught of God Q. Did Christ then promise that the Spirit should both abide with his Disciples and be in them A. And I will pray the Father and he shall give you another Comforter Joh. 14.16 17. that he may abide with you for ever even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him for he dwells with you and shall be in you Q. For what End were the Scriptures written A. For whatsoever things were written aforetime Rom. 15.4 were written for our Learning that we through Patience and Comfort of the Scriptures might have hope Q. For what are they profitable A. Thou hast known the Holy Scriptures 2 Tim. 3.15 16 17. which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto all Good Works Q. Wherein consisteth the Excellency of the Scriptures A. Knowing this first 2 Pet. 1.20 21. that no Prophecy of the Scriptures is of any private Interpretation For the Prophecy came not in Old Time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost Q. The Scriptures are then to be regarded because they came from the Spirit and they also testifie that not they but the Spirit is to lead into all Truth In what respect doth Christ Command to Search them A. Search the Scriptures for in them ye think ye have Eternal Life John 5.39 and they are they which testifie of me Q. I perceive there was a Generation of old that greatly exalted the Scriptures and yet would not believe nor come to be guided by that the Scriptures directed to How doth Christ bespeak such A. Do not think that I will accuse you to the Father there is One that accuseth you even Moses in whom ye trust for had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his Writings how shall ye believe my Words John 5.45 46 47. Q. What ought then such to be accounted of notwithstanding of their Pretences of being ruled by the Scriptures A. In which are some things hard to be understood 2 Pet. 3.16 which they that are Vnlearned and Vnstable wrest as they do also the other Scriptures unto their own Destruction CHAP. III. Of Jesus Christ being manifest in the Flesh the Vse and End of it Question WHat are the Scriptures which do most observably prophesy of Christ's Appearance Answer Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me unto him ye shall hearken Therefore the Lord himself shall give you a Sign Behold Isai. 7.14 a Virgin shall conceive and bear a Son and shall call his Name Immanuel Q. Was not Jesus Christ in being before he Appeared in the Flesh What clear Scriptures prove this against such as erroneously assert the contrary Mich. 5.2 A. But thou Bethlehem Ephratah though thou be little among the Thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose Goings forth have been from of Old from Everlasting John 1.1 2 3. In the Beginning was the Word and the Word was with God and the Word was God The same was in the Beginning with God All things were made by him and without him was not any thing made that was made Jesus said unto them Verily verily I say unto you Before Abraham was John 8.58 I am John 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was And to make all Men see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God Ephes. 3.9 who created all things by Jesus Christ. Col. 1.16 For by him were all things created that are in Heaven and that are in Earth
Secondly Those who through Vnwatchfulness the secret Corruption of their own Hearts and the mysterious or hidden Temptations of the Enemy have fallen into his Snares and so have come under the Power of some Temptation or other either of Fleshly Lusts or of Spiritual Wickedness who being seasonably warned by those that keep their Habitation and faithful Overseers in the Church have been again Restored by unfeigned Repentance not kicking against the Pricks but have rejoiced that others watched over them for their good and are become Monuments of God's Mercy unto this Day 3. Self-separating troublesome Opposers Thirdly Such who being departed from their first Love and Antient Zeal for the Truth become Cold and Lukewarm and yet are ashamed to make open Apostacy and to turn back again so as to deny all the Principles of Truth they having had already such Evidence of Clearness upon their Understanding yet not keeping low in their own Habitations but being puffed up and giving Way to the restless Imaginations of their Exalted and Wandering Minds fall out with their Brethren cause Divisions begin to find Fault with every thing and to look at others more than at themselves with swelling Words to talk of and preach up a higher Dispensation while they are far from living up to the Life and Perfection of this present like unto such who said we will not have this Man to rule over us cry out of Formality and Apostacy because they are not followed in all Things and if they be reproved for their Vnruliness according to the good Order of the Church of Christ then they cry out Breach of Liberty Oppression Persecution we will have none of your Order and Government we were taught to follow the Light in our Consciences and not the Orders of Men. Well of this hereafter but this gave the Rise of this Controversy Which leads me to that which I proposed in the second Place SECTION III. Whether there be now to be any Order or Government in the Church of Christ. IN Answer to this Proposition I meddle not at this Time with those that deny any such Thing as a Church of Christ I have reserved their Plea to another Place Neither need I to be at much Pains to prove the Affirmative to wit That there ought to be Government and Order in the Church of Christ Church-Order and Government granted unto the Generality of our Opposers both Papists and Protestants who readily confess and acknowledge it and have heretofore blamed us for want of it Though now some of them and that of the highest Pretenders are become so unreasonable as to accuse us for the Use of it improving it so far as they can to our Disadvantage For such is the Blindness of partial Envy that whereas the supposed Want of it was once reckoned Heretical now the present Performance of it is counted Criminal These then to whom I come to prove this Thing are such who having cast off the Yoke of the Cross of Christ in themselves refuse all Subjection or Government denying that any such thing ought to be as disagreeing with the Testimony of Truth or those who not being so wilful and obstinate in their Minds yet are fearful or scrupulous in the Matter in respect of the dangerous Consequences they may apprehend such a Thing may draw after it For the clearing then as well the Mistakes of the one as answering the Cavils of the other I judge the Truth of these following Assertions will sufficiently prove the Matter which I shall make no great Difficulty to Evidence First That Jesus Christ the King and Head of the Church Reason I did appoint and ordain that there should be Order and Government in it Secondly That the Apostles and Primitive Christians when they were filled with the Holy Ghost and immediately led by the Spirit of God did Practise and Commend it Thirdly That the same Occasion and Necessity now occurring which gave them Opportunity to exercise that Authority the Church of Christ hath the same Power now as ever and are led by the same Spirit into the same Practices The Abuse makes not void the true Vse As to the First I know there are some that the very Name of a Church and the very Words Order and Government they are affraid of Now this I suppose hath proceeded because of the great Hypocrisy Deceit and Oppression that hath been cloaked with the Pretence of these Things but why should the Truth be neglected because Hypocrites have pretended to it The right Institution of these Things which have been appointed and ordained by God must not nor ought not to be dispised because corrupt Men have abused and perverted them I know not any thing that hath been more abused and perverted in the whole World than the Name of a Christian shall we then renounce that Honourable Title because so many Thousands of Wicked Men yea Antichrists have falsly assumed it to themselves The Man of Sin hath taken upon him to sit in the Temple of God as God yet we must not therefore deny that God is in this Temple If the Synagogue of Satan hath assumed the Name of the Church of Christ and hath termed her Oppression and Violence the Power and Authority thereof therefore must not the Church of Christ and its Authority be exercised where it truly is according to his Mind This I prefix to warn all to beware of stumbling at things which are innocent in themselves and that we may labour to hold the steady even Path of Truth without running in either of the Extreams For that Jesus Christ did appoint Order and Government to be in the Church Church-Order appointed by Christ and the Form thereof is very clear from his plain Words Matth. 18.15 16 17 18. Ver. 15. Moreover if thy Brother shall trespass against thee go tell him his Fault between thee and him alone if he shall hear thee thou hast gained thy Brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every Word may be established Ver. 17. 〈…〉 he shall neglect to hear them tell it unto the Church but 〈…〉 neglect to hear the Church let him be unto thee as an Heathenâ—â—â— and a Publican Ver. 18. Verily I say unto you whatsoever 〈◊〉 shall bind on Earth shall be bound in Heaven and whatsoever 〈…〉 loose on Earth shall be loosed in Heaven From which â—cripture it doth manifestly and evidently follow First that Jesus Christ intended there should be a certain Order and Method in his Church in the Procedure towards such as Transgress Secondly That he that refuseth to hear two is become more guilty as hardned than in refusing to hear him that first reproved alone Thirdly That refusing to hear the Judgment of the Church or whole Assembly he doth thereby Exclude himself and shut out himself from being a Member and is justly judged by his Brethren
as a Heathen and a Publican And lastly That the Church Gathering or Assembly of God's People has Power to Examin and call to an Account such as appearing to be among them or owning the same Faith with them do Transgress and in Case of their refusing to hear or Repent to Exclude them from their Fellowship and that God hath a special Regard to the Judgment and Sense of his People thus orderly proceeding so as to hold such bound in Heaven whom they bind on Earth and such loosed in Heaven whom they loose on Earth I am partly Confident that no rational Man will deny but that these naturally follow from the above-mentioned Scripture and if there should be any found so unreasonable as to deny it I could prove it by necessary and unevitable Consequences which at present as taking it for granted I forbear to do If it be reckoned so great a Crime to offend one of the little ones that it were better for him that so did that a Milstone were hanged about his Neck and he were drowned in the Depth of the Sea without Question to Offend and gainsay the whole Flock must be more Criminal and must draw after it a far deeper Judgment Now if there were no Order nor Government in the Church what should become of those that Transgress How should they be again Restored Would not this make all Reproving all Instructing The End of Church-Order all Caring for and Watching over one another void and null Why should Christ have desired them to proceed after this Method Why doth he place so much Weight upon the Judgment of the Church as to make the refusing of Hearing it to draw so deep a Censure after it which he will not have to follow the refusing to hear one or two apart though the Matter be one and the same And so as to the Substantial and Intrinsick Truth of the Thing there lies the same Obligation upon the Transgressor to hear that one as well as all for that one adviseth him to that which is right and good as well as the whole and they do but homologate or Confirm that which that one hath already asserted Yet Jesus Christ who is the Author of Order and not of Confusion will not have a Brother cut off or reputed a Publican for refusing to hear one or two but for refusing to hear the Church And if it be Objected That the Church of Rome and all other false Churches make use of this Scripture and cover their Persecution and Cruelty Objection and Oppression by it and thou sayst no more than they say I answer I suppose no man will be so unreasonable as to affirm that the Church of Rome abusing this Scripture will make it false in it self but how we differ in our Application of this Scripture shall be spoken of hereafter I am not now claiming Right to this Power as due to us that is reserved for another place but this I say is that which I now aver to be manifest from the Scripture-Testimony and to be in itself an unquestionable Truth That Jesus Christ intended there should be Order and Government in his Church which is the Thing at present in hand to be proved which if it be so really true as it cannot be denied then I hope it will also necessarily follow that such who really and truly are the Church of Christ have Right to exercise this Order and Government Secondly That the Apostles and Primitive Christians did practise Order Reason II and Government we need but to read the History of the Acts of which I shall mention a few pregnant and undeniable Testimonies Church-Order Practised by the Apostles and Primitive Christians In Elections· as we may observe in the very first Chapter of the Acts from Verse 13. to the End where at the very first Meeting the Apostles and Brethren held together after the Ascension of Christ they began orderly to Appoint one to fulfil the Place of Judas it may be thought this was a needless Ceremony yet we see how the Lord countenanced it I hope none will say that the Apostles appointing of these two Men or of him upon whom the Lot did not fall Contradicted their Inward Freedom or Imposed upon it but both agreed very well together the one in the Will and Movings of God in Appointing and the other in the same in submitting to their Appointment Moreover after they had received the holy Ghost you may read Acts 6. so soon as there was an Opportunity how they wisely gave Order concerning the Distribution of the Poor in Distributions for the Poor and Appointed some men for that Purpose So here was Order and Government according to the Present Necessity of the Case And the Lord God was well pleased with it and the Word of God encreased and the Number of the Disciples multiplied in Jerusalem greatly Might they not have said then as some say now We will give our Charity to whom we see Cause and we will take no Notice of your Appointments and Orders Whether would God have approved of such yea or nay Thirdly When that the Business of Circumcision fell in whether it was fit or not to Circumcise the Gentiles We see the Apostles saw not meet To suffer every one to follow their own Minds and Wills They did not judge W. M. in his Queries as one confusedly supposeth That this Difference in an outward Exercise would commend the Unity of the true Faith nay they took another Method It is said expresly Acts 15.6 And the Apostles and Elders came together to consider of this Matter and after there had been much disputing about it no doubt then in Differences occurring there were here Diversities of Opinions and Judgments the Apostles and Elders told their Judgments and came also to a positive Conclusion Sure some behoved to submit else they should never have agreed So those that were the Elders gave a positive Judgment and they were bold to say That it pleased not only them but the Holy Ghost By all which it doth undeniably appear that the Apostles and Primitive Saints practised a Holy Order and Government among themselves and I hope none will be so bold as to say they did these Things without the Leadings of the Spirit of God and his Power and Authority concurring and going along with them The Apostles Doctrine concerning Order in the Church And that these Things were not only singular Practices but that they held it doctrinally that is to say it was Doctrine which they preached that there ought to be Order and Government in the Church is manifest from these following Testimonies 1 Cor. 4.15 16 17. 15. For though you have ten Thousand Instructors in Christ 1 Cor. 4 15 16 17. yet have ye not many Fathers for in Christ Jesus I have begotten you through the Gospel 16. Wherefore I beseech you be ye Followers of me 17. For this Cause have I sent unto
and Profane being not come to this Place are in whatsoever they do cursed and their Ploughing as well as Praying is sin Now if any will plead that for Relaxation of Mind there may be a Liberty allowed beyond these things which are of absolute need to the Sustenance of the outward Man I shall not much contend against it provided these things be not such as are wholly superfluous or in their proper Nature and Tendency lead the Mind into Lust Vanity and Wantonness as being chiefly contrived and framed for that End or generally experienced to produce these Effects or being the common Engines of such as are so minded to feed one another therein and to propagate their Wickedness to the impoysoning of others seeing there are other Innocent Divertisements which may sufficiently serve for Relaxation to the Mind Such as for Friends to visit one another Lawful Divertisements to hear or read History to speak soberly of the present or past Transactions to follow after Gardnering to use Geometrical and Mathematical Experiments and such other things of this Nature In all which things we are not so to forget God in whom we both live and are moved Acts 10.26 as not to have always some secret Reserve to him and Sense of his Fear and Presence which also frequently exerts it self in the midst of these things by some short Aspiration and Breathings And that this may neither seem strange nor Troublesome I shall clear it by one manifest Instance answerable to the Experience of all Men. It will not be denied but that Men ought to be more in the Love of God than of any other thing for we ought to love God above all things Now it is plain That Men that are taken with Love whether it be of a Woman or any other thing if it hath taken deep Place in the Heart and possest the Mind it will be hard for the Man so in Love to drive out of his Mind the Person or thing so loved yea in his Eating Drinking and Sleeping his Mind will always have a Tendency that way and in Business or Recreation however intent he be in it there will but a very short Time be permitted to pass but the Mind will let some Ejaculation forth towards its beloved The Love towards its belov'd shuns its Offence And albeit such a one must be conversant in those things that the Care of this Body and such like things call for yet will he avoid as death it self to do those things that may offend the Party so beloved or cross his Design in obtaining the thing so earnestly desired Though there may be some small use in them the great Design which is chiefly in his Eye will so ballance him that he will easily look over and dispense with such petty Necessities rather than endanger the Loss of the Greater by them Now that Men ought to be thus in Love with God and the Life to come none will deny and the thing is apparent from these Scriptures Matth. 6.20 But lay up for your selves treasures in Heaven Col. 3.2 Set your affection on things above c. And that this hath been the Experience and Attainment of some the Scripture also declares Psal. 63.1.84 2 Cor. 5.14 Sports Plays draw Men from the Fear of God And again That these Games Sports Plays Dancing Comedies c. do naturally tend to draw Men from God's Fear to make them forget Heaven Death and Judgment to foster Lust Vanity and Wantonness and therefore are most loved as well as used by such kind of Persons Experience abundantly shews and the most-Serious and Conscientious among all will scarcely deny Which if it be so the Application is easie § X. Fifthly The use of Swearing is to be considered which is so frequently practised almost among all Christians not only profane Oaths among the profane in their common discourses whereby the mostâ—HOLY NAME of GOD is in a horrible manner daily blasphemed but also solemn Oaths with those that have some shew of piety whereof the most part do defend Swearing before the Magistrate with so great zeal that not only they are ready themselves to do it upon every occasion but also stir up the Magistrates to persecute those who out of obedience to Christ their Lord and Master judge it unlawful to Swear Upon which account not a few have suffered Imprisonment and the spoiling of their Goods But considering these clear words of our Saviour All Swearing is forbidden Matth. 5.33 34. Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths But I say unto you SWEAR NOT AT ALL neither by Heaven c. But let your Communication be Yea Yea Nay Nay For whatsoever is more than these cometh of evil As also the words of the Apostle James 5.12 But above all things my Brethren Swear not neither by Heaven neither by the Earth neither by any other Oath But let your Yea be Yea and your Nay Nay lest you fall into Condemnation I say considering these clear words it is admirable how any one that professeth the Name of Christ can pronounce any Oath with a quiet Conscience far less to persecute other Christians that dare not swear because of their Master Christ's Authority For did any one purpose seriously and in the most rigid manner to forbid any thing comprehended under any General can they use a more full and general prohibition and that without any Exception I think not For Christ First proposeth it to us negatively Swear not at all neither by Heaven nor by the Earth nor by Jerusalem nor by thy Head c. And again Swear not by Heaven nor by Earth nor by any other Oath Secondly he presseth it affirmatively But let your Communication be Yea Yea and Nay Nay For whatsoever is more than these cometh of evil And saith James lest ye fall into Condemnation Which words both all and every one of them do make such a full prohibition and so free of all Exception that it is strange Without Exception how men that boast the Scripture is the Rule of their Faith and Life can counterfeit any Exception Certainly Reason ought to teach every one that it is not lawful to make void a general prohibition coming from God by such opposition unless the Exception be as clearly and evidently expressed as the prohibition neither is it enough to endeavour to confirm it by Consequences and Probabilities which are obscure and uncertain and not sufficient to bring quiet to the Conscience For if they say that there is therefore an Exception and limitation in the words because there are found Exceptions in the other general prohibition of this fifth Chapter as in the forbidding of Divorcement where Christ saith It hath been said Whosoever shall put away his Wife let him give her a Writing of Divorcement But I say unto you That whosoever shall put away his
As by Circumcision the Purifications and other things the Holiness of God was typified and that the Isralites ought to be Holy as their God was Holy In the like manner Oaths under the Shadows and Ceremonies signified the Verity of God his faithfulness and certainty and therefore that we ought in all things to speak and witness the Truth Truth was before all Oaths But the Witness of Truth was before all Oaths and remains when all Oaths are abolished and this is the morality of all Oaths and so long as men abide therein there is no necessity of nor place for Oaths as Polybius witnessed who said The use of Oaths in Judgment was Rare among the Antients but by the growing of perfidiousness so grew also the use of Oaths To which agreeth Grotius saying An Oath is only to be used as a Medicine in case of necessity A solemn Oath is not used Oaths supply presupposed Defects of Mens inconstancy but to supply defect The lightness of men and their inconstancy begot diffidence for which swearing was sought out as a remedy Basil the Great saith That Swearing is the effect of sin And Ambrose That Oaths are only a condescendency for defect Chrysostom saith That an Oath entred when evil grew when men exercised their frauds when all foundations were overturned That Oaths took their beginning from the want of Truth These and the like are witnessed by many others with the fore-mentioned Authors But what need of Testimonies where the Evidence of things speaks it self For who will force another to Swear of whom he is certainly perswaded that he abhors to Lie in his words And again as Chrysostom and others say For what end wilt thou force him to swear whom thou believest not that he will speak the Truth § XII That then which was not from the beginning which was of no use in the beginning which had not its beginning first from the Will of God but from the work of the Devil occasioned from evil to wit from Vnfaithfulness Lying Deceit and which was at first only evindent by man as a mutual Remedy of this evil in which they called upon the names of their Idols yea that which as Hierom Chrysostom and others testifie was given to the Israelites by God as unto Children that they might abstain from the Idolatrous Oaths of the Heathens Jer. 12.16 Whatsoever is so is far from being a moral and eternal Precept And lastly Whatsoever by its profanation and abuse is polluted with sin such as are abundantly the Oaths of these times by so often swearing and forswearing far differs from any necessary and perpetual Duty of a Christian But Oaths are so Therefore c. Sixthly They object That God swore Therefore to swear is good I answer with †Athan. in pass cruc Domin Athanasius Seeing it is certain it is proper in swearing to swear by another thence it appears that God Object to speak properly did never swear but only improperly Answ. Whence speaking to men he is said to swear because these things which he speaks because of the certainty and immutability of his Will are to be esteemed for Oaths Compare Psal. 110.4 where it is said The Lord did swear and it did not repent him c. And I swore saith he by my self And this is not an Oath For he did not swear by another which is the property of an Oath but by himself Therefore God swears not according to the manner of men God swears not by another but by himself neither can we be induced from thence to swear but let us so do and say and shew our selves such by speaking and acting that we need not with our Hearers an Oath and let our words of themselves have the testimony of Truth For so we shall plainly imitate God Seventhly They object ◠Christ did swear Object and we ought to imitate him I answer that Christ did not swear and albeit he had sworn Answ. being yet under the Law this would no ways oblige us under the Gospel as neither Circumcision or the celebration of the Paschal Lamb. Concerning which Hierom saith Hier. lib. Ep. part 3. tract 1. Ep. 2. All things agree not to us who are Servants that agreed to our Lord c. The Lord swore as Lord whom no man did forbid to swear but unto us that are Servants it is not lawful to swear because we are forbidden by the Law of our Lord. Yet lest we should not suffer scandal by his Example he hath not sworn since he commanded us not to swear Eighthly they object That Paul swore and that often Object Rom. 1.9 Phil. 1.8 saying For God is my Witness 2 Cor. 11.10 As the Truth of Christ in me 2 Cor. 1.23 I call God for a Record upon my Soul I speak the Truth in Christ I lie not Rom. 9.1 Behold before God I lie not Gal. 1.20 And so requires Oaths of others I Obtest you saith he before God and our Lord Jesus Christ. 1 Thess. 5.27 I charge you by the Lord that this Epistle be read to all the Brethren But Paul would not have done so if all manner of Oaths had been forbidden by Christ whose Apostle he was To all which I answer First Answ. That the using of such forms of speaking are neither Oaths nor so esteemed by our Adversaries For when upon occasion in matters of great moment we have said We speak the Truth in the fear of God and before him who is our Witness and the searcher of our hearts The Ceremonies of an Oath adding such kind of serious Attestations which we never refused in matters of Consequence nevertheless an Oath hath moreover been required of us with the ceremony of putting our Hand upon the Book the kissing of it the lifting up of the Hand or Fingers together with this common form of Imprecation So help me God or So truly let the Lord God Almighty help me Secondly This contradicts the opinion of our Adversaries because that Paul was neither before a Magistrate that was requiring an Oath of him nor did he himself administer the office of a Magistrate as offering an Oath to any other Thirdly The question is not what Paul or Peter did but what their and our Master taught to be done and if Paul did swear which we believe not he had sinned against the Command of Christ even according to their opinion because he swore not before a Magistrate but in an Epistle to his Brethren Object Ninthly they object Isa. 65.16 where speaking of the Evangelical times he saith That he who blesseth himself in the Earth shall bless himself in the God of Truth and he that sweareth in the Earth shall swear by the God of Truth because the former troubles are forgotten and because they are hid from mine eyes For behold I create new Heavens and a new Earth Therefore in these times we ought to swear by the Name of the Lord. Answ. I
no Body of Christ Carnal but believe That that Body which Christ took of the Virgin which was of the Seed of Abraham and David in which Christ walked upon the Earth and was Crucified did Arise the Third Day was glorified and remaineth in Heaven wherein the Centre of his most glorious Soul remaineth for Ever And let him shew if he can how this is a denying of the Christ of God or overturning of Christianity He proceedeth pag. 489. at a most violent strain of Railing upon the Supposition of his Old Calumny and here that it may be compleat J. B. makes a Preaching to the Devil he makes a preaching to the Devil For which Blasphemous Abuse I wish heartily the LORD forgive him that these Devils to whom he preacheth be not permitted to give him his Reward for his Sermon But seeing he blusheth not to do this in Print I shall not think the many gross Abuses I have heard to have been uttered by Presbyterian Preachers so Incredible as I have been apt to do especially that which I have been informed of of late of one A Presbyterian Preacher Praying to the Devil to take the Bishops and Curates to him that they might be quit of them who at a Conventicle in the South near Legerwood not far from Lauther made a Digression in his Prayer to the Devil saying O Devil thou hast troubled us much with the Bishops and Curates We beseech thee Devil take them to thee and make us quit of them This Prayer sutes with John Brown's preaching And indeed the Presbyterians will need a New Directory for the Old one by which they are instructed to preach to Men and pray to God will not serve for this New Ministry by which they begin to Preach and Pray to Devils And of the like Strain is his saying after much Railing pag. 490. That if the Quaker write Comments on Paul's Epistles it must be of Paulus Paganizans This sort of Stuff is enough to give all sober Christians a Disgust of this Man's Writings In this page after some Quibbles about Relation he comes pag. 491. N. 11. to affirm That there may be a Relation which is neither from the Nature of the thing nor from some Divine Precept such as a Promise and Divine Institution But is not a Divine Institution a Divine Precept And whereas he boasts here That my whole Discourse falleth as being built upon a Mistake the Reader may see the Mistake is his own and not mine and then judge of his Discourse that 's built thereon as also how Airy Vain and Ostentive he is in saying What will he now do The Declaring of the Lord's Death has no necessary relation with partaking of Christ's Body and Blood His Light has confounded him so as he knows not what he says Is this Language becoming a Gospel-Minister That what Luke saith doth not import a perpetual but temporary Command will after appear Of what Paul saith 1 Cor. 10. will be spoken hereafter To my shewing that 1 Cor. 11.26 Paul expreseth the End of this Ceremony to be a declaring of the Lord's Death which hath no necessary Relation with partaking of Christ's Body and Blood he answereth That a declaration of Christ's Death is a comprehensive End c. And what then That proves not the Necessary Relation nor yet what he adds in this Paragraph therefore I intreat him next time to speak to the purpose Pag. 492. n. 12. He Raileth at me as perverting the Apostle's words but giveth no Reason unless his own meer Affirmation and Queries be esteemed sufficient J. B.'s proofless Proofs for the Sacrament of the Lord's Supper so called He asketh What signified Christ's blessing of the Bread breaking giving it to his Disciples desiring them to eat Answ. Christ blessed the Bread brake it and gave it to his Disciples to eat and they to others where themselves confess no such Mystery or Sacrament as they would have here is deducible see Matth. 14 v. 19. Mark 6.41 He insinuates I speak falsly in saying there is no mention of this Ceremony 1 Cor. 10.16 but is not so Charitable as to point to me where if there be any such thing As for his meer Affirmations and Distinctions here about the Bread I will wait the next time to have them proved by Scripture then will judge them worth the Considering I have shewn in my Apology that the Corinthians being in the Vse of this Ceremony and the Apostles rectifying the Abuse they were in in the Vse of it nor yet its having been done upon a Religious Account or in a general respect to the participiation of the Body and Blood of Christ will not prove the Necessity of its being now to be performed and therefore what he saith pag. 493. n. 14. evanisheth And as for his adding here That then it was an Act of Will-Worship and Superstition and that I conclude the Apostle encouraged such a thing whence he taketh occasion to Rail at me as blasphemousty imputing Vnfaithfulness to the Apostle and to the Spirit of God that acted him I answer What is done by permission for a time is not Will-Worship and Superstition and he confesseth he argues not from the Corinthians practice and for his Railing the ground of it being false it needs no Answer As for his denying the Jews had such a Custom at the time of their Passover his meer Negation is not sufficient to Elide the Testimony of far more Credible Authors than he himself in this matter and as for the words of Luke Do this in Remembrance of me Do this in Remembrance is no perpetual Obligation It doth not infer perpetual Obligation upon the Church in all Ages He Raileth at this but without a reason pag. 495. instancing the Apostle's 1 Cor. 24 25. But I told him before that the Apostle gives here an account of matter of fact which infers not a Command and in this page the Man is miserably pinched to shew how the washing of one anothers Feet albeit commanded with as great Solemnity doth not oblige as much now but his Conjectures prove nothing What! albeit it was a Custom in the hot Countreys and that it was a sign of Christ's Humility how doth all that Abrogate the express Command to do it Let him shew an Exemption from this from plain Scripture The Washing of Feet commanded with as great Solemnity yet Ceased for his meer Assertions have but small weight and by which I am not like nor yet any Man of reason that is not resolved to set up John Brown as a Pope to believe all he saith from his bare words to conclude the differences He thinks pag. 496. That their not keeping exactly to the Method used by Christ in this thing signifieth nothing Professors not keeping to the Method Christ used in the Supper but he should prove by Scripture how they are safe in practising one part and not the other and by what Rule he accounts the
be gathered to many of my Brethren who are gone before me and to my Dear Son This was his Youngest Son who died at Sea about a Year before Upon the Eleventh Day of the Eighth Month between Two and Three in the Morning he growing Weaker I drew nigh to him He said Is this my Son I said Yea and spake a few Words signifying my Travel That he that loved him might be near him to the End He answered The Lord is Nigh Repeating it once again saying You are my Witnesses in the Presence of God that the Lord is Nigh And after a little he said The Perfect Discovery of the Day-spring from on high how great a Blessing it hath been to me and my Family My Wife desiring to know if he would have something to Wet his Mouth he said It needed not She said it would Refresh him He laid his Hand upon his Breast saying He had that Inwardly that Refreshed him And after a little while he added divers times these Words The TRVTH is over ALL. He took my Eldest Son to him and Blessed him saying He prayed God he might never depart from the Truth And when my Eldest Daughter came near he said Is this Patience Let Patience have its perfect Work in thee And after Kissing the other Four he laid Hands upon them and blessed them He called for my Father-in-Law and two of his Daughters that were present and spake some weighty Words to them very kindly And perceiving one of them who was not a Friend of Truth Weeping much he Wished She might come to the Truth bidding her Not weep for him but for herself A Sober Man an Apothecary that waited upon him coming near he took him by the Hand saying Thou wilt bear me Witness that in all this Exercise I have not been Curious to Tamper nor to Pamper the Flesh he answered Sir I can bear Witness that you have always minded the better and more substantial Part and rejoice to see the Blessed End the Lord is bringing you to He Replyed Bear a Faithful and true Witness Yet it is the Life of Righteousness repeating these Words twice over that we bear Testimony to and not to an Empty Profession Then he called several Times Come Lord Jesus Come Come And again My Hope is in the Lord And so slept now and then about Ten Hours Observing a Countryman coming into the Room he thought it had been one of his Tenents who was a Carpenter I telling him it was not he but another he said See thou Charge him to make no manner of Superfluity upon my Coffin About Three in the Afternoon there came several Friends from Aberdeen to see him I telling him he took them by the Hand and said divers Times They were come in a seasonable Time and after some Words were spoken and that Patrick Living stone had prayed which Ended in Praises he held up his Hands and said Amen Amen for ever And after they stood up looking at him he said How pretious is the Love of God among his Children and their Love one to another Thereby shall all Men know that ye are Christ's Disciples if you love one another How pretious a thing it is to see Brethren to Dwell together in Love My Love is with you I leave it among you About Eight at Night several Friends standing about the Bed he perceiving some of them to Weep he said Dear Friends all mind the Inward Man heed not the Outward There is one that doth Regard the Lord of Hosts is his Name After he heard the Clock strike Three in the Morning he said Now the Time comes And a little after he was heard to say Praises Praises Praises to the Lord Let now thy Servant depart in Peace Vnto thy Hands O Father I Commit my Soul Spirit and Body Thy Will O Lord be done in Earth as it is in Heaven These Sentences he spake by little Intervals one after another And so a little after Five in the Morning the twelfth Day of the Eighth Month 1686. he fell asleep like a Lamb in Remarkable Quietness and Calmness there being standing about to Behold his End above Twenty Persons who were Witnesses to what is above said though not all to every part yet some to every part and some to all of it This Brief Account is only intended for the Refreshing and Satisfaction of some particular Friends else several other things might be added which are not Inconsiderable He was Buried in a Place allotted by himself for that End and Discharged any should be Called to his Burial but the professed Friends of Truth and his own Tenents Yet the Time being known a great Number of the Gentry came undesired and Conveyed his Body to the Grave Vrie the 20th of the 8th Month 1686. A Table of the Chief Things Contained in this VOLUME A. ABraham's Faith 278. The Jews Error of Abraham's outward Succession 410. Adam see Man Sin Redemption what Happiness he lâ—st by the Fall 311 121. what Death he dyed 311. He retained in his Nature no Will or Light capable of it self to manifest Spiritual Things ibid. whether there be any Reliques of the heavenly Image left in them 317 470 767 769. Alexander Skein's Queries proposed to the Preachers 470. Americans confess to that which Checks within for Evil 7. Anabaptists of Great Britain 288. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 288 289 290 516 651 653. Anicetus 289. Anointing teacheth all things It is and abideth for ever a Common Priviledge and sure Rule to all Saints 287 116 169. Antichrist is exalted when the Seed of God is pressed 82 337. his Work 284 426 428. The Body of Antichrist is but one having many Members 591. who those Members be 592 Antinomians their Opinion concerning Justification 371. Apostasy 399 425. Apostle who he is their Number was not limited and whether any may be now a days so called 465 466 429 430. Calvin maintains that God raised Apostles and Evangelists in his Day 37. Apparel 543 545 556. Appearances see Faith Arians they first brought in the Doctrine of Persecution upon the account of Religion 425. Arius by what he fell into Error 425. Armenian Greek and Aethiopian Churches indulged by the Pope in some Ceremonies different from those commonly injoined and received is rather the Effect of Policy than Fatherly Compassion 688 689. Arminians see Remonstrants Arminians Lutherans and Calvinists hold that there can be no Salvation without the Explicit Knowledge of Christ and Benefit of the Scriptures which Doctrine destroys the nature of Vniversal Love 692. Articles of Faith with respect to them that believe them are Matters of Conscience 213. Assemblings are needful and what sort 441 444 c. see Worship they are not to be forsaken 461. Assurance a certain Assurance and Establishment given of God to many of his Saints and Children 402. Astrologer 294 295. Atheism see Superstition Athenians directed to somewhat of God within them by