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
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
unto life because it hath no place in his writings 14. The like 10. may we say of the work of Grace and of Sanctification of which his account is so darke and enigmatical that it is far from an holding forth of pure and naked Truth And how cometh it that he is so silent in explaining to us the nature of Faith in Jesus Christ and of its Actings and of Repentance unto life and of our Communion with the Father and his Son through Faith do not these appertain to that knowledge of God which is Eternal Life What shall we then think of this Gospel which He taketh upon him to be a publisher of 15. In the next place 11. To speak nothing of the law of God in obedience whereunto with a right frame of Spirit consisteth true Sanctification and that Obedience which is a real mark of true Love to God and so must be necessarily known to the end we may come to the possession of Eternal life whereof notwithstanding he not only giveth no plaine or naked account but also with the rest of the Quakers layeth downe grounds destroying all obedience to the law of God as we shall heare How cometh it that in all his explication of the true nature and original of that knowledge which leadeth unto life whether in his Theses or Apologie we have no account given to us of that Eternal life which we are to aime at and intend as our last end nor yet of its opposite Eternal Death and Hell whereby we might come to know some thing of the nature worth and necessity of Glory 16. Yet once more 12. I would aske why it is that in his Theses he giveth us no account of the Resurrection of the Body nor of the last Judgment He cannot say that the knowledge and faith of these particulars are not necessary unless he be of the same opinion with other Quakers who either speak dubiously thereof or do down right deny it Mr. Hicks sheweth us in his Book called The Quakers appeal answered Pag 21. that one Whitehead asserted in the hearing of many witnesses that this body shall not rise againe and that Will. Pen in his Book intituled Reas. against Rail Pag. 133. saith That it is inconsistent with Scripture Reason and the beliefe of all Men right in their wits And Pag. 134. that the absurdity of the Transubstantiation is rather outdone than equalled by this carnal Resurrection And that Pag. 138. he called it a Barbarous conceit Shall I think that this our Apologizer is of the same minde If not it concerneth him to speak more positively thereunto for his silence will go for an approbation of what his party speak expresly and further as concerning the last Judgment we may suppose that such as look on the Resurrection of the dead as a figment will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead and indeed I finde in the second Dialogue of Mr. Hicks Pag 42 43 that Whitehead in his Christ ascend Pag. 18 20 21 69. denyeth That Christ hath a personal being at the Right-hand of God without all men And Pag. 2â— that he denyeth That he shall come visibly againe saying that they are like to be deceived who are expecting that Christs second comeing will be a personal comeing And I finde G. Keith in his Immediat Revel Pag. 77. applying the second or next comeing againe of Christ mentioned by Iames Cap. 5 7 8. by Paul Heb. 9.28 and by Peter 1 Pet 1 13. to Christs revelation when he shall appeare in us glorified who before was crucified in weakness yet now raised in power and living by the power of God and raising us up together with him setting us in heavenly places in him Whereby he cannot but meane a second coming againe of Christ which is already past and nothing else 17. By these particulars several others which might be added every one may judge what a delineation of that knowledge which leadeth to Salvation this confident man will give us in these his Theses when so many so important and so necessary and essential parts of our Christian faith are not once by him mentioned or asserted let be cleared up or explained but rather tacitely or expresly rejected and condemned We may also judge what that knowledge of God wherein is life eternal is which he shall pointe forth to us in his Theses when so many things so manifestly belonging to true divine and saving knowledge are if not denied yet waved by him as not necessary to be known and believed Hereby also we see ground to suspect that Original and Foundation of knowledge which he followeth and would propose to our understanding faith in the two next following Theses for either that must be a false Original and rotten Ground of saving knowledge or he is yet a stranger to the true and genuine Knowledge thereof otherwise he should be in case to give us a more distinct faithful account of these and such like particulars which are so necessary to be known and believed 18. I Shall readily grant that it is very necessary and usefull to know what is the true ground and original out of which we are to draw that knowledge of God and of his wayes which is necessary for us to know and believe in order to the obtaining of that felicity which consisteth in and is had further by the knowledge of God in Christ not only because many are ready to drink-in false Notions and Principles as he sayeth but very obscurely and indistinctly in his Apology Pag. 1. and 2. of God and of his Truth to hold fast what they have so through Ignorance Misinformation and Prejudice imbibed but especially because so many Pretenders to high and great matters as he and his like are ready to imbrace a Shadow for a Substance and take a suggestion of Satan the Father of lies or a dream of their own braines or a lying Vision of the Prince of the powers of the aire for Revelations and Manifestations of the God of Truth and the Motions of their own corrupt minds enlightned with the wildfire of their owne fancies or the fire flaughts of the God of this World for the Motions of the â—pirit of God That such things have been and may be himself dar not deny and if he should deny it sad experience of the fantastick Enthusiasts and false Teachers which every age hath produced will put it beyond all denyal as also the Idolatry and Superstition of so many Nations and People as himself affirmeth Pag. 2. which were a clear evidence of the false and fictious Opinions and Apprehensions which they had of God and a fruite of the false Divinations and pretended Revelations which they trusted to And therefore with good warrand and with his own approbation I shall say That it is a most dangerous thing to lay a wrong foundation of Knowledge and to draw the same out of
a corrupt Original and that we ought to be sure that the Ground and Original of our Knowledge be such as we may saifly trust to and build upon But whether the Original which He and other Quakers do follow and which he would prescribe unto us be the true and genuine Original and Ground of saving Knowledge he must allow us liberty seing the danger here is great as himself confesseth and such as enter not by the door are Theevs and Robbers to examine and to try whether the Ground he holdeth forth be Saife or the Ground we build upon be not Sufficient CHAP. III. Of inward and immediat Revelations 1. The maine scope of his second Thesis which is concerning Inward and Immediat Revelations is to give us the true and genuine understanding of the right original and fundation of Knowledge So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge and by the title which he hath prefixed unto this Thesis we learne that his opinion is that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge and this Inward and Immediat Revelation is given us in place of the holy Scriptures as his adjoining the third Thesis concerning the Scriptures and what he saith of them therein make manifest 2. We should now come to the examination of what he saith of this Inward and Immediat Revelation but in the entry of his explication of this Thesis in his Apology Pag 4. we are staved off by a hudge Preoccupation and meet with a dangerous Dilemma for either we must give our assent unto what he saith in this Thesis or bear the stigma and blake mark of Carnal and Natural Christians ignorant of the motions and operations of the Spirit of God in our hearts But perceiving an open way of escapeing from betwixt the hornes of his dilemma and waving his uncharitable censure of such as oppose him as being not only strangers to these motions of the Spirit in their hearts but as accounting them no way necessary yea as mocking them as foolish and ridiculous and much more to this purpose wherein as he manifesteth what Spirit he is of and with what Spirit he is led so he bewrayeth much ignorance of the minde and assertions of his Opposites which would be both endless and unprofitable for me once to take any notice of let be to answere seing a simple contempt of his Calumnies is sufficient Waveing I say these his impertinencies as the native fruite of his imbittered Spirit against all that do not applaud his wilde Notions I shall tell him that I cordially give my assent unto that of Paul Rom. 8 9 14. now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sones of God And I know no Christian whether Private Person or Doctor Minister or Divine that will not homologate with me in this howbeit he flander us as not only denying this but also as contradicting it 3. But he would hence deduce that no Knowledge of God can be acquired without a Divine and Immediat Revelation and for this cause he distinguisheth betwixt a Certane and an Vncertane a Spiritual and a Literal a Saving and an Empty Aery and Brainy Knowledge of God and sayeth the One can be many wayes acquired but the Other not without an Inward and Immediate Manifestation of the Spirit of God shineing in the heart and enlightening the understanding By which we see what Darkness and Confusion occupieth this mans minde and how either through blinde Ignorance or wicked Prevarication he laboureth to pervert the true state of the Question and leadeth his Readers into the same ditch of Ignorance and Prejudice wherein himself is fallen If he cannot we know how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God as he did of old unto the Prophets and Apostles whether by Dreames Visions Vive voice or inward efficacious Inspirations and the Spirits gracious In-working and Impressing the Truthes other wayes revealed and made known mediatly upon the soul of a man giving him through the spiritual Illumination of his minde and the gracious and effectual Moving of his heart grace to See to Imbrace and to Close with and savingly Improve the Truths revealed These things which are most manifestly distinct clearly different he is pleased either out of meer Ignorance or our of Designe all alongs to jumble together and confound that he might the more darken the Reader and prejudge him both of the right state of the Question and at the orthodox truth which he maliciously misrepresenteth The difference betwixt these two Operations of the Spirit without running forth here into a tedious and unnecessary digression for the clear information of the Reader and for preventing our further labour afterward we shall thus make plaine and manifest The first Operation of the Spirit mentioned is that which he the rest of the Quakers endeavoure to assert plead for in prejudice of the Scriptures which now to us under the New Testam supplieth richly and with advantage the want of the Immediat and Extraordinary Revelations of the minde and will of God concerning duty whether as to Faith or Practice by which the Lord was pleased formerly after diverse manners and wayes to make the same known The other which we assert and maintaine is an Efficient and not Objective Revelation and confirmeth the authority and truth of the Objective Revelation of the minde of God both touching Faith and Manners and so reserveth to the Scriptures their due place as our compleet Objective Canon and Rule and confirmeth them therein bringing home with power and saving grace upon the heart the Truths therein revealed and casting the soul into the mould of these saving Truths The One which they plead for taketh away all the use of the letter of the Scriptures all the study thereof or all the paines to be used in Acquireing the knowledge of the Original tongues in Reading of Commentaries for attaining to the knowledge of the letter in Preaching and Hearing of preachings in Useing other meanes for reaching the knowledge of the Truths delivered in the Scriptures The Other which we maintaine presupposeth in ordinary this knowledge of the letter of the Scriptures and the use of means contributing thereunto as a meane appointed of God whereby we may come through his Grace cooperating on our Understandings Wils unto the saving soul-captivating knowledge of the same Truths As the saving and gracious beleeving and improving of the Truths of God revealed of old by his immediatly and extraordinarily inspired Prophets unto others did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed as the minde of God and did not destroy and make useless that meane as the way of Quakers would necessarily have done for they alleidge
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
Concupiscence was sin Rom 7 7. And when they did the things contained in the Law they did them not perfectly nor doth the Apostle say this but the contrary for he addeth that their consciences did accuse them 2. Though we should suppose that they both could and did fulfil the Law against all Reason Scripture and Experience yet we who do not with this man deny Original sin might assert a necessity of Christ's coming for all their future obedience make it never so perfect being but their duty could make no satisfaction to divine justice for Adams sin whereof they were guilty 3. Hence he may see that we need not say that any can or could be saved without Christ. 4. Nor need we say that such should have been damned for being ignorant of Christ to come but for their transgression But absurdities deduced from an impossible supposition are but absurd probations fit only for Quakers 27. What he saith § 3. to the vindicating of 1 Cor 2 14. from the exception of such as would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaned of a Brutish man an animal not of a Natural man doth not concerne us but therein unawars he contradicteth himself for if man now in his fallen condition can know nothing of God of his Being Nature or Government of the world nor nothing of the Principles of common Honesty Morality nor nothing of the things of the Law as he went about to prove as we heard then let him tell me wherein a man in his Natural state differeth from a Brute And how he can then make use of this answere Againe when he sayeth that the Apostle doth demonstrate through that whole chapter he should have added the first Chapter too how the wisdom of Man is an uncapable judge of the things of God Let him tell me if he thinketh that the wise men such as the Grecians of old were as he granteth here could not judge of any of these particulars held forth in the Law of God If not wherein appeared their Wisdome Or wherein were they to be called Wise If they could judge in some matters of the Law which was written in their heart then let him reconcile this if he can with what he said above But as we have frequently alreaâ—y observed this Man regairdeth so little what he sayeth that may he but have occasion to contradict Truth he cares not how often he contradict himself as is usual with such who are carryed away with a prejudice against Truth and know not well as yet were to settle 28 Thus have we examined what this Quaker saith upon this Head and because he alleiged we spoke without Reaâ—on when we said that there were some reliques of the image of God left in the natural man whereby he may know some things concerning God's Being and Nature and Government of the world his duty towards God his Neghbour and Himself we shall shortly manifest the truth of this to the end that it may the better appeare that this Quakers Theology which he pleadeth for and driveth at is but Paganical borne with every corrupt son of Adam and far different from that which is Saving and is manifest by the Gospel which hath brought life and immortality to light The Socinians deny that there is any inuate knowledge of God in man or that by nature he knoweth any thing of God so Socinus himself praelect cap 11 So Ostorodus Institut P. 1. 10. Smalcius contra Frantzium disp 8. though others as Crellius and Schlichtingius be of another judgment our Divines on the contrare Maintaine that there is some Imperfect and as to Salvation Insufficient though sufficient for Instruction as to several duties and to render the transgressours Unexcusable knowledge of God implanted in corrupt nature so that man even in his natural condition coming to the use and exercise of Reason by a natural instinct sense and force cometh to know that there is a God that is Optimus Maximus Powerfull Good Wise c. Governeth all the world that we ought to Worshipe Serve him that we ought to do Right to all that Punishment abideth evil doers and several things of this nature and what our Divines say they confirme by Scripture and Reason passages of Scripture are these Rom. 1 19. because that which may be knâ—wn of God is manifest in them for God hath shewed it unto them This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not manifested unto some few of them as to their chiefe Philosophers but in all who were ungodly and unrighteous and held the truth in unrighteouâ—ness vers 18. So vers 21. it is said that they knew God even they who did not glorify him as God neither were thankful but became vaine in their imaginations c. So vers 23. They changed the glory of the incorruptible God And therefore had some notions of this incorruptible and glorious majesty And vers 25. they changed the truth of God into a lie So vers 32. They knew the judgment of God that they which commit such things are worthy of death And so could noâ— be ignorant of God of his Law of the Equity thereof of their Obligation to obedience and of God's Righteousnes in Iudging and Punishing transgressours So Rom 2 14 15. of which we spoke above The Gentiles who had not the written law did by nature the things contained in the Law and did shew the work of the law written in their hearts having their consciences bearing them witness and their thoughts accusing or excusing according as they observed or transgressed the said law So that having this law implanted in their hearts they could not be ignorant of God whose law this is and in whose name it calleth for Obedience nor of their own Obligation to obedience and their Consciences did preach forth the same for it judgeth and accuseth as God's Deputy See likewise Act. 14 15 16 17. 17 24 25 26 27. As for Reasons evinceing this They adduce the Workings and Stirrings of the Conscience which natural men have and which they cannot get shaken off which manifestly evince to them That there is a Supream Judge God in whose name Conscience giveth sentence and vexeth and tormenteth evil doers night and day for as Menander said conscience is a God to all mortals And this took vengeance on that monster of men Caligula and so haunteth evil doers that they alwayes think they see their Punishment before their eyes hence some Great persons without the reach of Inferiours have been made to tremble and quake at thunder claps yea and put violent hands in themselves Philosophers Historians and Poets declare this at large yea common sense and experience confirmeth it so that every rational person cannot but assent to the truth of this so soon as he heareth it and knoweth what is said That God is It carryeth alongs with it such rayes of light that without any difficulty it is seen and understood and mans Minde and Judgment of
more harden them as clay c. But the Sun can never make a thistle bring forth grapes or a carcasse to smell as a rose so neither can the Sun of righteousness by this Man's opinion cause a dead man live or a rotten withered branch bring forth fruit And the change of the corrupt nature of man is not from the Sun of righteousness but from himself and it lyeth at the mans own door and is in his option whether he will bring forth fruite or not let the sun shine as it will And further let him explaine to me How grace can properly harden a man I know that by accident of mans corruption abusing it the man may thereby grow worse but this is not the proper work of grace as the heat of the sun hardeneth the clay as natively and properly as it causeth the flower to smell fragrantly However we see clearly what are this mans thoughts of grace and let any tell me if ever a Pelagian Semipelagian Socinian Arminian or Iesuite spoke more to the undervalueing and disparagment of the grace of God 10. Finally he tels us § 18. that he acknowledgeth that God doth operat in some in a certain special manner in whom grace so far prevaileth that salvation necessarily followeth and God suffereth them not to resist This I confess is the expression that seemeth most orthodox of any he hath yet had in this matter and yet Arminians will say the same But is it not thus with all whom God effectually Draweth and Converteth Or are there any really converted and saved without this special operation of grace If it be not thus with all then all are not alike beholden to God and his free grace for Conversion and out of what Scripture can we learne this If it be thus with all and it must be so with all who are truely converted why doth he trouble us with his Sufficient Grace which alone without this special manner of operation never brought a soul to heaven Was ever or will ever a man that is born in sin be converted till grace take away that resistence which is in him naturally And did ever that sufficient grace alone do it Yet saith he in that none did want that measure of grace whereby they might be saved they are made justly inexcusable and they that perish while they remember the dayes of Visitation wherein God by his Spirit and light did strive with them are forced to câ—nfesse that tâ—ere was a time wherein the door of mercy stood open and that they are justly condemned Ans. 1. We see no ground for such a day of Visitation as he dreameth of granted to all and every son of Adam as appeareth from what was said above upon that hâ—ad 2. That no man shall have anâ— just ground of pleading his excuse before God when condemned we nothing doubt though we feigne no devices of our owne to this end 3. what sense or remembrance of a day of Visitation wherein mercies door stood open Heathens and such as never heard of Christ can have we are yet to learne 4. Nor do we understand how that grace can absolutely be called Sufficient which removeth not the greatest of impediments that is to say Mans Reluctancy But Quakers their brethren the Arminians Iesuites can imagine strange things 11. We come now to see what way he proveth the necessity of this light unto salvation or how such as hear the Gospel are saved by the operations of this Light Pag 107. c. He citeth that Ioh. 3 3. except a man be born againe or from above he cannot see the Kingdom of God And what can this evince That the outward preaching of the Gospel alone the literal knowledge of Christ historical faith in him doth or can save a soul we never said though he falsly insinuateth so much in the following words Yet we see here the mans wicked designe to wit to cry up this grace to the end he may destroy all the Ordinances of Christ which he hath appointed as meanes whereby he is pleased to bring about this effect We never said that the external preaching of the Gospel alone could save any yet we know that by the foolishness of preaching the Lord saveth such as beleeve 1 Cor. 1 21. And Paul tels us that he begote the Corinthians through the Gospel 1 Cor. 4 15. And he begote Philem. 10. Onesimus in his bonds The word becoming ingraffed is able to save souls Iam. 1 21. But the maine thing here to be noticed is that this can make nothing for his point we grant that a man must be regenerated by the Grace and Spirit of God but we deny that any thing call it as he will that is common to all the Heathen is the Seed or Cause of this new birth It is wholly from above and of the Spirit who is not given to all persons only such as were foreknown are predestinate to be conforme to the image of Christ and they who are thus predestinated are effectually called Rom. 8 29 30. Se also Ephes. 1 4 5. It is they only who are given of the Father to Christ who will come to him Ioh. 6 37. 17 19 20 For they only partake of that which is obtained by Regeneration viz. the New Creature Gal. 6 15. the New Man Ephes 4 24. the Image of God Col. 3 10. the Divine Nature 2 Pet 1 4. the Spirit Gal 5 17. the Inner man Rom 7 2â— the Law of the minde vers 24. When he hath proven that this Common and Sufficient Grace is able to effectuate this new birth then he shall speak something to the purpose But neither he nor his Masters the Pelagians Iesuites nor Arminians shall ever be able to do this 12. What he saith of the necessity of this New birth and its preferableness to any external knowledge of Christ from 2 Cor. 5 16 17. we shall not oppose only we must say that it is wilde and unreasonable from that place to inferre that the knowledge of Christ is but like the Rudiments that children use which must be laid aside when they attaine to more perfection seing the knowledge of Christ is our life Ioh. 17 3. and he who knoweth him knoweth the Father Ioh. 10 â—8 14 9 10 11 17 21. His granting that every similitude halteth doth not much alleviate the mater for he addeth that such as do not advance above the outward knowledge of Christ shall never inherite the kingdom of heaven Unless by the outward knowledge of Christ he understand a meer literal superficial book-knowledge which inded will nor availe unto salvation and yet the want of which maketh the case of Heathens and such as are without the Church desperate 13. He tels us afterward Pag. 108. that the new creation whereof the Apostle speaketh 2 Cor. 5 16 17. proceedeth from the operation of this Light and Grace And this is the thing which he should prove for we deny it of the