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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47778	A true and faithful accompt of the most material passages of a dispute betwixt some students of divinity (so called) of the University of Aberdene and the people called Quakers held in Aberdene ... before some hundreds of witnesses upon the fourteenth day of the second month called April, 1675 : there being opponents John Lesly, Alexander Shirreff, Paul Gellie and defendants upon the Quakers part Robert Barclay and George Keith ... / published for preventing misreports by Alexander Skein ... [et. al.] ; to which is added Robert Barclay's offer to the preachers of Aberdene, renewed and re inforced.	Skene, Alexander.; Barclay, Robert, 1648-1690.; Keith, George, 1639?-1716.; Barclay, Robert, 1648-1690. Theses theologicæ.	1675 (1675)	Wing L1172; ESTC R29467	32,557	98

degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the power nature and Seed of the Serpent which he sows in mens hearts while they abide in this natural and corrupted state from whence it comes that not their words and deeds only but all their imaginations are evil perpetually in the sight of God as proceeding from this depraved and wicked Seed Man therefore as he is in this state can know nothing aright yea his thoughts and conceptions concerning God and things spiritual until he be disjoyned from this evil Seed and united to the Divine Light are unprofitable both to himself and others Hence are rejected the Socinian and Pelagian Errors in exalting a natural light as also the Papists and most of Protestants who affirm that man without the true Grace of God may be a true Minister of the Gospel Nevertheless this Seed is not imputed to Infants until by transgression they actually joyn themselves therewith for they are by Nature Children of wrath who walk according to the power of the Prince of the Air Eph. 2. V. God out of his infinite love who delighteth not in the death of a sinner but that all should live and be saved Ezekiel 18. 32. and 33. 11. hath so loved the world that he hath given his only Son a light that whosoever believeth in him should be saved Iohn 3. 16. who enlighteneth every man that cometh into the world Iohn 1. 9. and maketh manifest all things that are reprovable Eph. 5. 13. and teacheth all temperance righteousness and godliness and this Light inlightneth the hearts of all in a day in order to Salvation if not resisted nor is it less universal than the Seed of sin being the purchase of his death who tasted death for every man For as in Adam all die even so in Christ all shall be made alive 1 Cor. 15. 22. VI. According to which Principle or Hypothesis all the Objections against the universality of Christs death are easily solved neither is it needful to recur to the Ministry of Angels and these other miraculous means which they say God uses to manifest the Doctrine and History of Christs Passion un●o such who living in these places of the world where the outward Preaching of the Gospel is unknown have well improved the first and common Grace for as hence it well follows that some of the old Philosophers might have been saved so also may now some who by Providence are cast into these remote parts of the world where the knowledge of the History is wanting be made partakers of the Divine Mystery if they receive and resist not that Grace a manifestation whereof is given to every man to profit withal 1 Cor. 12. 7. this most certain Doctrine then being received to wit that there is an Evangelical and saving Light and Grace in all the universality of the Love and Mercy of God towards mankind both in the death of his beloved Son the Lord Jesus Christ and in the manifestation of the light in the heart is established and confirmed against all the Objections of such as deny it Therefore Christ hath tasted death for every man Heb. 2. 9. not only for all kinds of men as some vainly talk but for every man of all kinds the benefit of whose offering is not only extended to such who have the distinct outward knowledge of his death and suffering as the same is declared in the Scriptures but even unto those who are necessarily excluded from the benefit of this knowledge by some inevitable accident which knowledge we willingly confess to be very profitable and comfortable but not absolutely needful unto such from whom God himself hath withheld it yet they may be made partakers of the mysterie of his death though ignorant of the History if they suffer his Seed and Light inlightning their hearts to take place in which Light communion with the Father and the Son is enjoyed so as of ●icked men to become holy lovers of ●hat power by whose inward and secret touches they feel themselves turn'd from the evil to the good and learn to do to others as they would be done by in which Christ himself affirms all to be included as they have then falsly and erroneously taught who have denied Christ to have died for all men so neither have they sufficiently taught the truth who affirming him to have died for all have added the absolute necessity of the outward knowledge thereof in order to obtain its saving effect Among whom the Remonstrants of Holland have been chiefly wanting and many other Assertors of universal Redemption in that they have not placed the extent of this Salvation in that Divine a●d Evangelical Principle of Light and Life wherewith Christ hath enlightned every man that comes into the world which is excellently and evidently held forth in these Scriptures Gen. 6. 3. Deut. 30. 14. Iohn 1. 7 8 9. Rom. 10. 8. Tit. 2. 11. VII As many as resist not this Light but receive the same in them is produced a holy pure and spiritual birth bringing forth holiness righteousness purity and all these other blessed fruits which are acceptable to God by which holy birth to wit Jesus Christ formed within us and working his works in us as we are sanctified so are we justified in the sight of God according to the Apostles words But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Iesus and by the Spirit of our God 1 Cor. 6. 11. Therefore it is not by our works wrought in our will nor yet by good works considered as of themselves but by Christ who is both the gift and the giver and the cause producing the effects in us who as he hath reconciled us while we were enemies doth also in his wisdom save us and justifie us after this maner as saith the same Apostle elsewhere according to his mercy he hath saved us by the washing of regeneration and the renewing of the Holy Ghost Titus 3. 5. VIII In whom this holy and pure birth is fully brought forth the body of death and sin comes to be crucified and removed and their hearts united and subjected unto the truth so as not to obey any suggestion or temptation of the evil one but to be free from actual sin●ing and transgressing of the Law of God and in that respect perfect yet ●oth this perfection still admit of a growth and there remaineth ever in some part a possibility of sinning where the mind doth not most diligently and watchfully attend unto the Lord. IX Although this Gift and inward Grace of God be sufficient to work out Salvation yet in those in whom it is resisted it both may and doth become their condemnation moreover in whom it hath wrought in part to purifie and sanctifie them in ordr to their further perfection by disobedience such may fall from it and turn it to wantonness

these few days I have seen the same Spirit to appear in men professedly very much differing from Anabaptists and slighting them as a sort of Hereticks yet one with them in the ground and in this particular work and service also to carry on the great designe of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdene who openly in the hearing of divers hundreds of people some whereof were sober and judicious did oppose the inward evidence of the Spirit of God in his people as not being a sufficient evidence unto them unless they could give an evidence of it unto others even their very Adversaries that they were inspired and so if we the people called Quakers could not give an evidence of this unto these our opposes we were but deceivers After it had been shewn them that Papists Jesuits used the same Argument against all the Protestants that indeed did more militat against them out of the Papists Quiver than out of these our Adversaries Quiver against us I produced the Testimony of the Scripture as the best and most convincing outward evidence that could be given as a witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God owned by us as being in all men in some measure and consequently in us This is I say not the the best and most principal evidence nor the greatest that we have unto out selves or unto one another who are gathered into the same Faith Spirit and Power for that is the immediate evidence of the Spirit in our hearts which witnesseth both to our selves and to one another that we are the Children of God but it is I mean the Scripture the greatest outward and visible evidence that can be given unto our Adversaries who in words own the Scriptures as their only Rule and chiefest evidences And in doing so I followed the example of our Lord and Saviour Jesus Christ who while he reasoned against the Jews who professed to own the Scriptures but denied him he brought a testimony for himself out of the Scriptures which they in words owned as their Rule Search said he or ye search the Scriptures for in them ye think ye have eternal life and these are they which testifie of me Now though Christ his own immediate Testimony should have been received as greater than any of his Servants such as Moses and the Prophets were yet he used this as an Argument against them as bringing them to their own Rule and said he had ye believed Moses ye would have believed me for Moses wrote of me And he said again I have a greater testomony than that of Iohn and yet Iohn was the greatest of all the Prophets So in like manner we say We have a greater testimony to Christ Jesus by his Spirit and Power revealed in us than the testimony of Moses and the Prophets even than Ioh● who was the greatest But when we produce the Testimony of Moses the Prophets and Apostles as an evidence to the truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their chief and only Rule For either they should receive it or not receive it if they should receive it then they are faulty who in the late Dispute at Aberdene did refuse to receive the evidence of the Scriptures as from us only because we say we have a greater to wit that of the Spirit within us although we own the Scripture as the greatest visible and outward evidence that we can give to our Adversaries If they should not receive the Scripture-evidence and testimony as from us because we say we have a greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same reason that the Jews ought not to receive the testimony of the Scriptures as an evidence for Christ because he said he had a greater and certainly he had a greater though they would not receive it nor could not as they stood in their prejudice and malice werewith they were filled against him who did not receive him Now this I say with freedom and boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one mouth require of us an evidence that we are infpired or have a measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an evidence of this truth viz. that the Quakers so called have a measure of the Inspiration of the Spirit of God and Christ in them for according to the Scriptures testimony Christ the true Light enlighteneth every man that cometh into the world and his illumination is his inspiration I profess sincerely in Gods fear that the Scriptures Testimony is to meas full and plain and convincing to prove this Truth viz. that an Illumination Manifestation and Inspiration of the Spirit of God is given to every man is in every man as to prove this truth that Christ who according to the flesh was born of the Virgin Mary was the promised Messiah now if we can prove from Scripture that all men have in them a measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our point which is that we have also a measure of the same in us for ALL MEN doth comprehend us called Quakers as well as other men I see not what our Adversaries can with any colour object against this evidence from Scripture but this that they will deny that the Scripture bears testimony to this Universal Illumination or Inspiration of the Spirit of God in men But this brings the matter of the debate from being personal to be doctrinal so puts us upon equal terms at least with all our Adversaries especially Prelatical Anabaptistist and Presbyterian Independent opposers whatsoever who say the Scriptures are their chief and only Rule And though our Adversaries say the Scripture doth not testifie to that universal Inspiration of the Spirit of Christ in men that moveth us not more then when the Jews denied that the Scriptures bore testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the truth of this Doctrine of Divine Illumination and Inspiration in all men and consequently in the Quakers as much as they or any professing Christianity upon earth can prove any Principle or Doctrine of their Faith Secondly we are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures Testimony that this universal Inspiration and Illumination of Christ by his Spirit in men is a sufficient evidence of Truth and Rule of Faith and Life in all men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted