Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
and the Apprehension and Sense I had of him was this He loved the Truth and Way of God as Revealed among us above all the World and was not ashamed of it before Men but Bold and Able in Maintaining it Sound in Judgment Strong in Argument Chearful in Travails and Sufferings of a pleasant Disposition yet Solid Plain and Exemplary in his Conversation He was a Learned Man a good Christian an Able Minister a Dutiful Son a Loving Husband a Tender and Careful Father an Easie Master and a good and kind Neighbour and Friend These Eminent Qualities in one that had Imployed them so serviceably and that had not lived much above half the life of a Man having outlived his Father but four years and died at least Thirty years short of his Age aggravates the Loss of him especially in that Nation where he lived O Friends if Precious in the Eyes of the Lord be the Death of his Saints ought not their Labours and Death to be Precious to the Lord's People Therefore I exhort those that have survived this and other Worthy and Honourable Brethren to take Care that their Minds are not over-charged and that they do not suffer their first Love on any score to Cool to those that Travail and Labour in the Word and Doctrine for their good but that through their Faithfulness they may come to partake of like Precious Ministry as well as of like Precious Faith that so the great Harvest that is at the door may be supplied with Able and Diligent Labourers But more especially you of the Scotch Nation and most of all you his Near Tender and Affectionate Relations Wait to feel your Loss made up in and by him that giveth Liberally and upbraideth not who is the best Teacher Husband Father and Master who Repairs our Losses with Advantage for in him we Loose nothing that we Loose because we have it again with Advantage even in this Life and Fellowship that outlives time and endures and abides forever In which the Lord preserve us all to the end of our Race that we may run it with Stedfastness and finish it with Everlasting Joy William Penn. Patrick Livingstone his TESTIMONY CONCERNING ROBERT BARCLAY THERE is something that rests upon my Spirit to say concerning my Dearly Beloved Friend and Kinsman Robert Barclay Who was not only my Kinsman after the Flesh but of a nearer and dearer Kindred and Relation of a more Noble Seed and Offspring which is not Corruptible but Incorruptible and my Dear Fellow-Labourer in the Service of the Gospel as also my Fellow-Sufferer for the Truth in Aberdeen-Prison And I have more in my heart concerning him than I can Express nor do I find it meet to say all I can truly Testify of him For I had some small Knowledge of him before he came to Profess the Truth and ever since he came forth amongst us I have had many Opportunities to be Refreshed with him in his Doctrine after he came to have a Publick Testimony amongst us and also in his Conversation both before and since He was all-along a Man for Peace and an Enemy to Strife and Dissension but was a Peace-maker I never knew him at any time to be in Passion or Anger He was a Man of a sweet pleasant and chearful Temper and above many for Evenness of Spirit a Man of deep Reach in his Judgment and Vnderstanding of heavenly things and also of the things that concerned him to know of this Life amongst Men. He was Quick and Ready in his Understanding of matters of Difference or Controversy and had a notable Way of Deciding and Composing of them He was a Man of a publick Spirit and laboured for the publick Good of all but especially of those he was in Fellowship with Both as to the Inward and Outward he was a blameless Man in his Conversation and he was both Solid Sound and Comprehensive in his Writings And as for his Doctrine he was Plain and Clear to the meanest Capacity Discreet and Oblidging therein And he was a Man generally Beloved of all both of great and small unless it were those that hated him for the Truth 's sake and his Vindicating of it both in Word and Writing against those that Opposed it as his Writings will plainly demonstrate to all Impartial Readers of them And Courteous Reader I being now satisfied with many more that he is at his Rest with the Lord and Reaps the Reward of his Trials Travails and Sufferings for the Truth 's sake both inwardly and outwardly and now is out of the Reach of what Envy and Malice can do against him his Writings are Recommended to thy Serious and Impartial Perusal wherein thou may'st see more of him than at present I can say And so I remain A Lover of Truth and Righteousness Patrick Livingstone Aberdeen the 16th day of the 1st month 1691. THE TESTIMONY OF Andrew Jaffray CONCERNING ROBERT BARCLAY THIS Testimony I have in my Heart to give forth concerning my Dear Brother who was one of the Lord's Worthies and hath obtained the Crown of Victory over all the Rage of the Enemy and his Instruments who still seek to make War with the Remnant of the Woman's Seed who keep the Commandments of God But they and their Rage and Enmity is Limited blessed be the Lord our God for ever And the Hairs of the Heads of the Faithful are numbred and the Angels of God pitch their Tents about them that fear him in all their Troubles and amidst all the Rage and Slanderous Tongues of this World that are set on Fire as this Faithful and Worthy Servant of the Lord and his Everlasting Truth was a Living Witness of God's Faithfulness and Power in his Preservation who being Dead as to the Body yet speaketh and liveth and walketh with him for ever in whom his Delight and Joy was while in the Body beyond all the Honours Vain Pleasures and Enjoyments from below And though the Lord had Endued him with many large Gifts and Abilities even as a Man beyond many as was well known so as to be able to Converse with the Greatest yet known it is to many of the Upright that his chief Desire and Delight was to lay out all these Parts and Qualifications for doing good unto all but especially to the Houshold of Faith as the many great Services for Truth and Deliverances of Suffering Friends which the Lord made him an Instrument of both in his own Native Country and in other Nations can bear Witness So that I may truly say in all his great Endowments it was his Delight to make them serviceable to the true Israel of God and his Sweet Savour and Memorial shall live in many of their Hearts and among all Sober Discreet and Moderate People who knew him to Generations to come And I am very bold to say his Death could not but be matter of Exercise and Sorrow to all He was a Man that laid out himself in the
Condemnation of the Devil Moreover he must have a good Report of them which are without lest he fall into Reproach and the Snare of the Devil For a Bishop must be blameless as the Steward of God Tit. 1.7 8 9. not self-willed not soon angry not given to Wine no Striker not given to filthy Lucre but a lover of Hospitality a lover of good Men sober just holy temperate holding fast the Faithful Word as he hath been taught that he may be able by sound Doctrine both to exhort and to convince the Gain-sayers Q. What is incumbent upon such to do A. Take heed therefore to your selves and to all the Flock Acts 20.28 over which the holy Ghost hath made you Overseers to feed the Church of God * 1 Pet. 5.1 2 3. The Elders which are among you I exhort who am also an Elder and a Witness of the Sufferings of Christ and also a Partaker of the Glory that shall be revealed Feed the Flock of God which is among you taking the Oversight thereof not by Constraint but willingly not for filthy Lucre but of a ready Mind neither as being Lords over God's Heritage but being Ensamples to the Flock Q. Though they be not to Lord it over the Flock yet is there not a Respect due to them in their Place 1 Tim. 5.17 A. Let the Elders that Rule well be counted worthy of double Honour especially they who Labour in the Word and Doctrine Q. Albeit then among true Christians every one that believeth is to have the Witness in himself being perswaded in himself by the Spirit yet is there not also a real Subjection to be to one another in the Lord 1 Cor. 14.32 A. The Spirits of the Prophets are subject to the Prophets Obey them that have the Rule over you and submit your selves for they watch for your Souls Hebr. 13.17 as they that must give Account that they may do it with Joy and not with Grief for that is unprofitable for you 1 Thess. 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in Love for their Works sake 1 Pet. 5 5. Likewise ye Younger submit your selves unto the Elder yea all of you be subject one to another and be clothed with Humility for God resisteth the Proud and giveth Grace unto the Humble Q. How ought true Teachers to minister in the Church A. As every man hath received the Gift even so minister the same one to another 2 Pet. 4.10 11. as good Stewards of the manifold Grace of God If any speak let him speak as the Oracles of God If any Man minister let him do it as of the ability which God giveth that God in all Things may be glorified through Jesus Christ. Q. I perceive then that every true Minister of the Church of Christ is to Minister of the Gift and Grace of God which he hath received But some are of the Judgment that natural Wisdom or Parts and Human Learning are the Qualification Human Learning which are of absolute Necessity for a Minister but Grace they judge not to be so absolutely necessary but that one may be Minister without it what saith the Scripture in this Case A. A Bishop must be sober just holy temperate Tit. 1.6 8. Q. Methinks it is impossible for a Man to be blameless just holy sober and temperate without the Grace of God So that if these Qualifications be absolutely necessary then surely that without which a Man cannot be so qualified must be necessary also But what saith the Scripture as to the Necessity of Natural Wisdom and Human Learning A. Where is the Wise where is the Scribe where is the Disputer of this World 1 Cor. 1.20 21 hath not God made foolish the Wisdom of this World For after that in the Wisdom of God the World by Wisdom knew not God it pleased God by the Foolishness of Preaching to save them that believe Q. It seems then the Preachings of the true Ministers are not gathered together by Wisdom and Learning It hath been supposed that a Man must be greatly skilled in Learning to make a good Sermon what is the Apostle's Judgment in the Case A. For Christ sent me not to Baptize but to preach the Gospel 1 Cor. 1.17 not with Wisdom of Words lest the Cross of Christ should be made of none Effect And I was with you in Weakness and in Fear 1 Cor. 2 3 4 5 and in much Trembling and my Speech and my Preaching was not with Enticing Words of Man's Wisdom but in Demonstration of the Spirit and of Power that your Faith should not stand in the Wisdom of Men but in the Power of God Q. I perceive the Apostle lays far more stress upon the Demonstration and Power of the Spirit in a Preacher than upon human Literature ought Ministers then to preach as the Spirit teacheth them A. Also we speak not in the Words which Man's Wisdom teaches 2 Cor. 2.13 but which the Holy Ghost teacheth And they were all fill'd with the Holy Ghost and began to speak Acts 2.4 as the Spirit gave them Vtterance Q. Is it Christ then that speaketh in and through his Ministers A. For it is not ye that speak but the Spirit of your Father Matth. 10.20 which speaketh in you For it is not ye that speak but the Holy Ghost Mark 13.11 For the Holy Ghost shall Teach you in the same Hour Luke 12.12 what ye ought to say Since ye seek a Proof of Christ speaking in me 2 Cor. 13.3 which to you-ward is not weak but is mighty in you Q. What is the Apostle's Mind of that human Learning which some cry up so much and think so needful in a Minister A. Beware Col. 2.8 lest any Man spoil you through Philosophy and vain Deceit after the Tradition of Men after the Rudiments of the World and not after Christ. O Timothy keep that which is committed to thy trust 1 Tim. 6.20 avoiding prophane and vain Babbling and Oppositions of Science falsly so caled Q. Though true Ministers speak not by the natural Wisdom of Men yet is their Testimony altogether void of Wisdom A. Howbeit we speak Wisdom among them that are perfect 1 Cor. 2.6 7. yet not the Wisdom of this World nor of the Prince of this World that came to nought but we speak the Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the World to our Glory Q. What is the Reason that Man by his natural Wisdom is not capable to Minister in the Things of God A. For what Man knoweth the Things of a Man 1 Cor. 2.11 14 save the Spirit of a Man which is in him even so the Things of God knoweth no Man but the Spirit of God But the natural Man received
not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned Q. These Scriptures do sufficiently hold forth that the true Call to the Ministry is from God that which maketh a Minister is the Gift and Grace of God that the true and effectual Preaching of a faithful Minister is such Maintenance as is from the inward Teaching and Leading of the Spirit of God But what say the Scriptures touching the Maintainance of Ministers Gal. 6.6 A. Let him that is taught in the Word Communicate unto him that teacheth in all good Things 1 Cor. 9.11 12 13 14. If we have sown unto you Spiritual Things is it a great matter if we shall reap Carnal Things If others be Partakers of this Power over you are not we rather Nevertheless we have not used this Power but suffer all Things lest we should hinder the Gospel of Christ. Do ye not know that they which minister about holy Things live of the Things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordain'd that they which preach the Gospel shall live of the Gospel For the Scripture saith 1 Tim. 5.18 Thou shalt not muzzle the Ox that treadeth out the Corn and the Labourer is worthy of his Reward Q. I perceive by these Scriptures that there lieth an Obligation upon the Saints to help with Outward Things such as truly Minister unto them Spiritual but this seems to be Voluntary Ought not therefore true Ministers to preach whether they be sure of this or not What saith the Apostle of himself in this Case and what adviseth he others 1 Cor 9.15 16 17 18. A. But I have used none of These Things neither have I written those things that it should be so done unto me for it were better for me to die than that any Man should make my Glorying void For though I preach the Gospel I have nothing to Glory of for Necessity is laid upon me yea Wo is unto me if I preach not the Gospel For if I do this Thing willingly I have a Reward but if against my Will a Dispensation of the Gospel is committed unto me what is my Reward then Verily that when I Preach the Gospel I make the Gospel of Christ without Charge that I abuse not my Power in the Gospel Acts 20.33 34 35. I have Coveted no Man's Silver or Gold or Apparel yea your selves know that these Hands have ministred unto my Necessities and to them that were with me I have shewed you all things how that so Labouring ye ought to support the weak and to remember the Words of the Lord Jesus how he said It is more blessed to give than to receive Q. It 's observable that the Apostle every where makes special mention among the Qualifications of Teachers that they be not given to Filthy Lucre What ought we then to think of these Teachers as will not preach without Hire yea that will by Violence take from those who receive no Spirituals from them Are they like to be the Ministers of Christ or what else saith the Scripture of such Isa. 56.11 A. Yea they are greedy Dogs which can never have enough and they are Shepherds that cannot understand they all look to their own Way every one for his Gain from his Quarter * Ezek. 34.2 3 8. Son of Man Prophesie against the Shepherds of Israel Prophesie and say unto them year 1675 Thus saith the Lord God unto the Shepherds Wo to the Shepherds of Israel that do feed themselves Should not the Shepherds feed the Flook Ye eat the Fat and ye cloath you with the Woll ye kill them that are fed but ye feed not the Flock As I live saith the Lord God surely because my Flock became a Prey and my Flock became Meat to every Beast of the Field because there was no Shepherd neither did my Shepherds search for my Flock but The Shepherds fed themselves and fed not my Flock Thus saith the Lord concerning the Prophets that make my People Err that bite with their Teeth and cry Peace Mich. 3 5 11. and he that puts not into their Mouths they even prepare War against him The Heads thereof judge for Reward and the Priests thereof teach for Hire and the Prophets thereof Divine for Money yet will they lean upon the Lord and say Is not the Lord amongst us None evil can come upon us Q. These are plain Testimonies from the Prophets Are there none such from the Apostles A. Perverse Disputings of Men of Corrupt Minds and destitute of the Truth supposing that Gain is Godliness 1 Tim. 6.5 6 7 8 9 10. from such withdraw thy self But Godliness with Contentment is great Gain For we brought nothing into the World and it 's certain we can carry nothing out and having Food and Raiment let us therewith be content But they that will be Rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in Destruction and Perdition For the Love of Money is the Root of all Evil which while some Coveted after they have erred from the Faith and pierced themselves through with many Sorrows For Men shall be Lovers of their own selves Covetous Boasters Proud Blasphemers 2 Tim. 2.3 Disobedient to Parents Unthankful Unholy For there are many unruly and vain Talkers and Deceivers Tit. 1.10 11. especially they of the Circumcision whose Mouths must be stop'd who subvert whole Houses teaching things which they ought not for Filthy Lucre's sake But there were false Prophets also among the People 2 Pet. 2.1 2 3 14 15. even as there shall be False Teachers among you who privately shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction And many shall follow their Pernicious Ways by reason of whom the Way of Truth shall be Evil spoken of And through Covetousness shall they with feigned Words make Merchandize of you whose Judgment now of a long time lingereth not and their Damnation slumbereth not Having Eyes full of Adultery and that cannot cease from Sin beguiling unstable Souls an Heart they have exercised with Covetous practices Cursed Children which have forsaken the Right Way and are gone astray following the way of Balaam the Son of Bozor who loved the Wages of Vnrighteousness Wo unto them For they have gone in the Way of Cain and run greedily after the Error of Balaam for Reward Jude 11 16. and perished in the Gain-saying of Corah These are Murmurers Complainers walking after their own Lust and their Mouth speaketh great Swelling Words year 1673 having Mens Persons in Admiration because of Advantage Q Ought there to be any Order in the Church of God A. Let all things be done decently and in Order 1 Cor. 14.40 Q What good Order is prescribed
Spirit of Life maketh free from the Law of Sin and Death s Rom. 8 1 2. For such are become dead unto Sin and alive unto Righteousness and being made free from Sin are become Servants of Righteousness t Rom. 6 2.18 Therefore ought we to be perfect as our Heavenly Father is perfect u Matth. 5.48 For the Yoke of Christ is easie and his Burthen is light x Matt. 11.30 And his Commandments are not grievous y 1 John 5.3 And whosoever will enter into Life must keep the Commandments z Matth. 19.17 Hereby do we know that we know God if we keep his Commandments a 1 John 2.3 He that saith I know him and keepeth not his Commandments is a Liar and the Truth is not in him b 1 John 2.4 Whosoever abideth in him sinneth not whosoever sinneth hath not seen him neither known him c John 3.6 Let no Man deceive us he that doth Righteousness is Righteous even as he is Righteous He that committeth Sin is of the Devil whosoever is born of God doth not commit Sin for his Seed remaineth in him and he cannot sin because he is born of God d 1 John 3.7 8 9. For not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the will of the Father which is in Heaven e Matth. 7.21 Circumcision is nothing and Vncircumcision is nothing but the keeping of the Commandments of God f 1 Cor. 7.19 ARTICLE XV. Concerning Perseverance and Falling from Grace WE ought to give Diligence to make our Calling and Election sure which things if we do we shall never fall g 2 Pet. 1.10 For even Paul kept under his Body and brought it into Subjection lest by any Means when he preached to others he himself became a Cast-away h 1 Cor. 9.27 Let us therefore take heed lest there be in any of us an evil Heart of Vnbelief in departing from the Living God i Hebr. 3.12 Likewise let us labour to enter into that Rest lest any Man fall after the same Example of Vnbelief k Hebr. 4.11 For it is impossible for those who were once enlightened and have tasted of the Heavenly Gift and were made Partakers of the Holy Ghost and have tasted of the good Word of God and the Powers of the World to come if they shall fall away to renew them again unto Repentance l Hebr. 6.4 5 6. For he that abideth not in Christ is cast forth and is withered m John 15.16 Yet such as overcome he will make as Pillars in the Temple of his God and they shall go no more out n Rev. 3.12 And these are perswaded that nothing shall be able to separate them from the Love of God which is in Christ Jesus o Rom. 8.38 ARTICLE XVI Concerning the Church and Ministry THe Church of God is the Pillar and Ground of Truth p 1 Tim. 3.15 Whereof the Dear Son of God is the Head q Col. 1.18 From which all the Body by Joints and Bands having Nourishment Ministred and knit together increaseth with the Increase of God r Col. 2.19 Which Church of God are they that are sanctified in Christ Jesus s 1 Cor. 1.2 Who when he ascended up on high gave Gifts unto Men And he gave some Apostles some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the Work of the Ministry t Ephes. 4.9 11. Who ought to be blameless vigilant sober of good Behaviour given to Hospitality apt to teach not given to Wine no Strikers not greedy of filthy Lucre but patient not Brawlers not Covetous u 1 Tim. 3.2 3. but Lovers of good Men sober just holy temperate holding fast the Faith as they have been taught that they may be able by sound Doctrine both to Exhort and to Convince Gain-sayers x T it 1.8 9. Taking heed to themselves and to the Flock over which the Holy Ghost hath made them Overseers to feed the Church of God y Acts 20.28 Taking the Oversight thereof not by Constraint but willingly not for filthy Lucre but of a ready Mind neither as being Lords over God's Heritage but as being Ensamples to the Flock z 1 Pet. 5.2 3. And such Elders as rule well are to be counted worthy of double Honour especially they who labour in the Word and Doctrine a 1 Tim. 5.17 And to be esteemed very highly in Love for their Works sake b 1 Thess. 5.5 12. As every Man hath received the Gift so ought the same to be Ministred If any Man speak let him speak as the Oracles of God if any Man minister let him do it as of the Ability which God giveth c 1 Pet. 4.10 11. Preaching the Gospel not with the Wisdom of Words lest the Cross of Christ be made of none effect d 1 Cor. 1.17 Nor yet with enticing Words of Man's Wisdom but in Demonstration of the Spirit and of Power that the Faith may not stand in the Wisdom of Men but in the Power of God e 1 Cor. 2.4 5. Howbeit such spake Wisdom among them that are Perfect yet not the Wisdom of this World not of the Princes of this World which cometh to nought but they speak the Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the World to their Glory f 1 Cor. 2.6 7. Which things they also speak not in the Words which Man's Wisdom teacheth but which the Holy Ghost teacheth g 1 Cor. 2.13 For it is not they that speak but the Holy Ghost or Spirit of the Father that speaketh in them h Matth. 10.20 Who if they sow spiritual things ought to reap carnal things for so the Lord hath ordained that they which preach the Gospel should live of the Gospel for the Scripture saith Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn and the Labourer is worthy of his Reward i 1 Cor. 9.11 14 Yet a necessity is laid upon them yea Wo is unto them if they preach not the Gospel and their Reward is that when they preach the Gospel they make the Gospel of Christ without Charge k 1 Cor. 9 15 17 18. Not coveting any Man's Silver or Gold or Apparel but their Hands ministring to their Necessities that so labouring they may support the Weak remembring the Words of the Lord Jesus how he said It 's more blessed to give than to receive l Acts 20 33 34. For they are not of the greedy Dogs that can never have enough m Isa. 56.11 Nor of the Shepherds that look to their own Way every one for his Gain from his Quarter n Ibidem That Feed themselves and not the Flock o Ezek. 34.8 That make the People Err biting with their Teeth and crying Peace and
for Examples sake whereby as ex ungue leonem he may judge of most of all the rest if he will be at the pains narrowly to look over and Examine them I shall begin with the first Chapter Sect. 1. where they assert two things First That God has committed his Will now wholly to Writing Secondly That the former Ways of God's revealing his Will as by Immediate Revelation are now ceased The Scriptures they bring to prove are first Prov. 22.19 20 21. Verse 19. Their pretended Proofs for the Written Word That thy Trust may be in the Lord I have made known to thee this day even to thee Verse 20. Have not I Written to thee Excellent Things in Counsels and Knowledge Verse 21. That I might make thee know the Certainty of the Words of Truth that thou mightest answer the Words of Truth to them that send unto thee Luke 1.3 4. Verse 3. It seemed good to me also having had perfect Vnderstanding of all things from the very first to Write unto thee in Order most excellent Theophilus that thou mightest know the Certainty of these things wherein thou hast been Instructed Rom. 15.4 For whatsoever things were Written afore-time were Written for our Learning that we through Patience and Comfort of the Scriptures might have Hope Matth. 4.4 7 10. But he answered and said It is Written Man shall not live by Bread alone but by every Word that proceedeth out of the Mouth of God Vers. 7. Jesus said unto him It is Written again Thou shalt not tempt the Lord thy God Vers. 10. Then saith Jesus unto him Get thee hence Satan for it is Written Thou shalt worship the Lord thy God and him only shalt thou serve Isa. 8.19 20. Verse 19. And when they shall say unto you Seek unto them that have Familiar Spirits and unto Wizzards that peep and that mutter Should not a People seek unto their God for the Living to the Dead Verse 20. To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them But is it not Matter of Admiration that Men should be so beside themselves as to imagine these Testimonies do in the least prove their Assertion or that others that do not take things meerly upon Trust would be so foolish as to believe them For though God made known and Wrote excellent things to Solomon Though Luke Wrote unto Theophilus an Account of divers Transactions of Christ's outward abode Many things were never Written for many were never Written John 21. verse last and 20.30 And there are also many other things which Jesus did the which if they should be Written every one I suppose that even the World it self could not contain the Books that should be Written And many other things truly did Jesus in the Presence of his Disciples which are not Written in this Book Though Christ made use of divers Scriptures against Satan and that Isaiah directed People to the Law and to the Testimony Who will be so mad as to say It naturally follows from thence that God has now committed his Will wholly to Writing Such a Consequence is no more deducible from these Scriptures than if I should Argue thus The Divines of Westminster have asserted many things without Ground therefore they had Ground for nothing they said Nay it follows not by far so naturally seeing after the Writing of all these Passages by them cited according to their own Judgment there were divers Scriptures written so that it had been false for them to assert That God had then committed his Counsel wholly to Writing which indeed was not true So it is most Irrational and Unwarrantable for any to draw such a strange and strained Consequence from their words For the Second That the former Ways are now Ceased they alledge 2 Tim. 3.15 where Paul writes to Timothy saying That from a Child he Timothy hath known the Holy Scriptures Pretended Proofs for Scripture Revelations only which were able to make him wise unto Salvation through Faith which is in Christ Jesus And Hebr. 1.1 2. God who at sundry Times and in divers Manners spake in times past unto the Fathers by the Prophets hath in these last Days spoken unto us by his Son whom also he hath appointed Heir of all things by whom also he made the Worlds And 2 Pet. 1.19 We have also a more sure Word of Prophesie whereunto ye do well that ye take heed as unto a Light that shineth in a dark Place until the Day dawn and the Day-Star arise in your Hearts Which prove the Matter as little as the former If Paul had intended by that to Timothy what those Divines would have would not they have made the Apostle speak a manifest Vntruth seeing they themselves acknowledge that John's Revelation was Written long after so that these former Ways were not then ceased As for that of Peter John's Revelation when written it is to beg the thing in Question To say It is intended of the Scripture and though it were it proves not the Case at all That of the Hebrews is so far from asserting the Matter they would have it that it may be very aptly brought to prove the quite contrary For God indeed speaks to us now by his Son but to infer from thence That the Son speaks only by the Scriptures is Erroneous That the Son speaks only to us by the Scriptures remains yet unproved And for the Apostle to have Asserted it had been false seeing the Revelations which he and others afterwards had were inward and so such were not Ceased And if we may trust the same Apostle better than these Men he tells us that so soon as Christ was Revealed in him he went straight and obeyed And the same Apostle tells us that Except Christ be in us we are Reprobates Sure he is not dumb in us seeing he says He will dwell in us and walk in us and be with us to the End of the World And John tells us that the Inward Anointing is to teach us all things so that we need not as to any absolute Necessity any Man to teach us how then is this ceased seeing God speaks to us by Christ and Christ must be in us Surely these Men have not herein followed the Rule of the Scriptures but rather endeavoured most grosly to wrest them and make of them a Nose of Wax notwithstanding their Pretences as to the contrary in their sixth Section where they say All things necessary are either expresly set down or by good and necessary Consequences may be deduced Now that these two former Assertions are not expresly set down they will not deny whether they follow by sound Consequence any understanding Man may judge by what is above observed There are divers other things in the same Chapter which will not abide the Test for which the Scripture-Proofs alledged by them are most ridiculous which for Brevity's sake I have
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
this present Dispensation and Day of God's living Visitation towards them with an Answer to some Queries Annexed 1672 105 107 V. A Catechism and Confession of Faith approved of and agreed unto by the general Assembly of the Patriarchs Prophets and Apostles Christ himself Chief Speaker in and among them c. 1673 109 VI. The Anarchy of the Ranters and other Libertines the Hierarchy of the Romanists and other pretended Churches equally Refused and Refuted in a twofold Apology for the Churches and People of God called Quakers c. 1674 181 VII A Vindication of the preceeding Tract viz. the Anarchy of the Ranters c. serving as an Explanatory Postscript thereof 1679 237 VIII An Apology for the True Christian Divinity as the same is held forth and Preached by the People called in scorn Quakers c 〈◊〉 to K. Charles the Second 1675 251 IX A Dispute between some Students of Divinity so called of Aberdeen and the People called Quakers held in Aberdeen Opponents or Students John Lesly Al. Sheriff P. Gellie Defendents R. Barclay and G. Keith c. 569 With the Author's Offer to Jo. Menzies Professor of Divinity so called G. Meldrum Minister at Aberdeen and W. Mitchell Catechist at Foot of Dee c. And G. K. his Postscript 1675. 589 592 X. Quakerism Confirmed A Vindication of the chief Doctrines and Principles of the Quakers from the Objections of the Students aforesaid in their Book called Quakerism Convased 1676. 597 XI Universal Love Considered and Established upon its Right Foundation c. 1676. 675 XII An Epistle of Love and Friendly Advice to the Ambassadors of the several Princes of Europe met at Nimmegen to Consult the Peace of Christendom c. 1677. 706 882 XIII R. B ' s. Apology for the True Christian Divinity Vindicated from John Brown's pretended Confutation c. with L. S's Letter to R. M. C. 1679. 717 XIV The Possibility and Necessity of the Inward and Immediate Revelation of the Spirit of God towards the Foundation and Ground of true Faith proved in a Letter writ in Latine to a Person of Quality in Holland and now also put into English 1686. 892 Whereunto is added The Author 's Testimony concerning his Father 1686. 907 Also an Alphabetical Table at the End of the Chief Matters and Things Contained in this Volume 908 Truth Clear'd of Calumnies Where-in a BOOK Intituled A DIALOGUE BETWEEN A QUAKER AND A Stable Christian Printed at ABERDEEN And upon good ground judged to be writ by WILLIAM MITCHELL a Preacher near by it or at least that he had the chief Hand in it is Examined and the Dis-ingenuity of the Author in his Representing the QVAKERS is Discovered HERE IS ALSO Their CASE truly Stated Cleared Demonstrated and the OBJECTIONS of their Opposers Answered according to Truth Scripture and Right Reason By ROBERT BARCLAY ISA. 53.1 Who hath believed our Report and to whom is the Arm of the Lord Revealed JOHN 5.39 40. Ye search the Scriptures because in them ye think to have Eternal Life and they are they which Testify of me and ye will not come unto me that ye may have Life MATTH 5.11 Blessed are ye when men shall revile you and say all manner of evil against you falsly for my sake ACTS 24.14 After the way which they call Heresy so worship I the God of my Fathers 1 THESS 5.21 Prove all things hold fast that which is good LONDON Printed for Thomas Northcott in George-Yard in Lumbard-street 1691. THE PREFACE TO THE READER READER FOR thy better understanding the Matters handled in this Treatise I thought fit to premise somewhat by way of Preface and indeed the nature of the thing calleth for it that thou mayst receive a true Information concerning the People here pleaded for and so generally opposed but more particularly in the City of Aberdeen that thou mayst understand how the Case stands betwixt them and their Adversaries in it Know then that after the Lord had raised up the Witnesses of this Day and had opened in them and unto them the Light and Glory thereof divers of them at sundry times were moved of the Lord to come into these Parts and unto the Town of Aberdeen in love to the Seed which there was to be gathered but their Acceptance for divers years together was very unsutable For the Enemy that had wrought and was exalted in the Mystery of Iniquity to darken the appearance of this day had prepared and stirred up his Ministers to resist them and their Testimony by aspersing them with many gross Calumnies Lies and Reproaches as demented distracted bodily possessed of the Devil practising Abominations under colour of being led to them by the Spirit and as to their Principles blasphemous deniers of the true Christ of Heaven Hell Angels the Resurrection of the Body and Day of Judgment Inconsistent with Magistracy nothing better then John of Leyden and his Complices This was the vulgar and familiar Language of the Pulpits which was for a time received for unquestionable Truth till about the Year 1663. some sober and serious Professors in and about the said Town did begin to weigh these things more narrowly and find the savour of that Life in the Testimony of that so much reproached People which some years before had stirred in others who were now come to a great loss and decay and this gave them occasion to examine the Principles and Ways of that People more exactly which proving upon inquiry to be far otherways then they had been represented gave them a further occasion to see the Integrity and soundness of that despised People and of their Principles on the one hand and on the other to see the prejudic'd Disingenuity and Enmity of their Accusers In these the Lord caused his Word to prosper who were few in number yet noted as to their sobriety in their former way of Profession and raised them up to own that People and their Testimony and to become One with them Now their Adversaries finding nothing in these whom the Lord had raised up in these Parts whereof to Accuse them as to their Conversation these Calumnies must be cast upon Strangers living some hundred Miles distant where these Untruths cannot be so easily disproved but as to these at home the Tune must be turned Therefore George Meldrum who hath more particularly espoused the Quarrel against Truth and its Followers than any of his Brethren begins to say That it is no wonder to see Quakers forbear gross Out-breakings for that Hereticks have formerly come as great a length but surely Abstinence from gross Out-breakings and a clean outward Conversation is no good Argument against the Quakers so now the Clamour is though they have been Professors and that noted Ones too and though they be honest in their Conversation yet they are deluded and deceived and are Deceivers And thus as of old the Truth and the Witnesses of it have always been reproached by those of the Pharisaical Spirit
so now for sometimes they said Christ had a Devil sometimes the Apostles are drunk and other times mad Since these things have thus occurred there hath been no little Industry used to suppress this People by Threatnings and Persecution on which account divers of our Friends have been cast into Prison and some detained long in of the said Town and also by Preaching and Writing of which for thy Information receive this Account There were Thirty Queries sent by the Bishop of Aberdeen so called to Alexander Jaffray Also about the same time a Paper of three or four sheets subscribed by G. M. Intituled The State of the Controversie betwixt the Protestants and the Quakers The Thirty Queries were not long after answered by G. K. in respect of A. J. his sickness at that time and returned to him from A. J. And some time afterwards George Meldrum his Paper called The State of the Controversie c. was answered by G. K. to which Papers of G. K. somewhat was premised by A. J. which Papers being several times called for but particularly in a Letter from G. M. his own hand to A. J. wherein he intreats for an Answer that he might know as he said in what things we did differ or in what things we only seemed to differ were sent to him within nine Months after the receipt of G. M. his Papers Before all which a Sermon on purpose was preached by G. M. against the Quakers in the ninth Month 1666. wherein the sum of both his Papers was asserted only that it was digested in a Pulpit-way and introduced with an insinuating Discourse of his pretended kindness for the persons of some Quakers and his unwillingness to meddle with them were it not his Office and Zeal for the Truth did ingage him to it but if it had been so indeed he would have said no more of them then the truth whereas it is stuffed with Lies which are positively asserted to be the Quakers Principles by this pretended Preacher of the Gospel from his Chair of Verity so called or rather of Falshood whereas yet G. M. his Papers afore-mentioned were not so much as sent far less answered by which according to the words of his own Letter above-mentioned he was to receive an Understanding of the Differences and yet before he received this Vnderstanding whilst he was ignorant of the Differences according to his own Confession he is not ashamed to forge numbers of Lies upon the Lord's People and as if they had been Truths consisting in his Knowledge to vent them before a Publick Auditory which Sermon is largely answered by G. K. together with some Animadversions upon it from A. J. Also several Papers past betwixt W. M. and G. K. which had their rise from some Queries sent by P. L. to W. M. answered by W. M. to which was returned a Reply by P. L. the same was Replied to by G. K. which having received a Reply from W. M. was again Replied to at length by G. K. It is now Two years and upwards since the last Papers from our Friends hands were returned to the respective Priests unto which as yet there is no Answer nor any of them published but instead of all at last comes out a Dialogue of which the Proverb is verified Parturiunt Montes nascitur Mus subscribed by no Hand but generally understood to be W. M. and by him not denied which whether it be to deal fairly or ingenuously the Ingenuous may judge Ingenuous Dealing would have stated things as related from our own Friends Hands and given an Account of the many Scripture-Proofs and Arguments made use of in our Friends Papers which this Author in his Dialogue hath done nothing less but deceitfully hath represented us considering what had past before to which he himself whoever he is could not but be privy and disingenuously hath dissembled and waved almost all the Scripture-Proofs and Arguments used by our Friends in their aforesaid Papers as any may see who are willing to look into the said Papers Copies of which are in several Hands and any who desire to read them may have them readily from our Friends Therefore however this Work of his may satisfy and deceive a benighted Multitude whose Faith is pinned upon other Mens sleeves nevertheless I hope it shall be an occasion to discover these Men to any who are ingenuous and love not to be hood-winked but are willing to know the Truth So Reader having given thee this Account I leave thee to the perusing of the following Papers omitting these needless Apologies and flattering Insinuations usual in Epistles of this Kind my end being To answer the Good in all and to starve and not to feed the Evil in any And I refer my self to that innocent and pure Principle the Light of Christ Jesus in thee which bears Testimony against all Evil that thereby thou mayst try and examine what is here written and who are the Owners of Scripture and who are the Wresters of it which thou canst only truly discover and discern by the Spirit from which the Scriptures came even that inward Light and Word of Grace that is able to build thee up and establish thee in the Truth unto which I Recommend thee Vry the 19th of the 2d Month 1670. R. B. TRUTH CLEAR'D OF CALUMNIES To the AVTHOR HAVING taken a serious view of the Dialogue lately published by thee and having weighed and considered it in the fear of the Lord I found it incumbent upon me to Reply unto it both upon the account of Truth at which it strikes and for thy Soul's sake as also for others that any simple hearts who have received hurt by it may be undeceived and thy unfair dealing may be manifested In order whereunto before I enter upon the Examination thereof particularly I have some things to lay before thee And first as to the manner and method of thy Book by way of Dialogue it is no ways allowable from thee being but a meer shift to shuffle by those other Papers aforesaid from being noticed or regarded where all these Controversies are spoken to at large Secondly The nature of this kind of writing ought to have engaged thee to set down as largely what could be said on the one hand as on the other and to have brought-in all the Proofs and Arguments alledged by the Quakers or at least the most considerable but in that thou hast done nothing so much as becomes a Man far less a Christian as any who have conversed with that people cannot but be sensible of Thou hast made a bare Representation of the Quaker's Principles and that so scantly and mincingly that thou frequently givest thy self occasion to fight against a Man of straw But that wherein thou hast manifested the badness of thy Cause and thy weakness in pleading for it is that the substance of what thou hast said is nothing else but that which was writ in the Papers before mentioned and so largely answered
Faithfulness or Diligence in the using of the Means in the foreknowledge of God that none of them can miss of Salvation and yet keep such a stir about Preaching and Ordinances for you deny that God hath decreed men unto Salvation whom in his fore-knowledge he did foresee would be faithful and diligent in the use of the means Page 7. Thou sayst All men have not saving and sufficient Light in them because the Scripture saith that some men are brutish in their knowledge Jerem. 10.19 But why didst not thou cite these words For the Pastors are become brutish and have not sought the Lord therefore they shall not prosper We see the proof of this at this day But from thence how makest thou it appear that some men want Saving Light The Pastors are now as brutish as they were then and it is because they turn their backs upon that Light and will not follow it Therefore we have the more need to bear Testimony unto it and against their brutishness who reject and despise it Next thou citest Rom. 3.11 There is none that understandeth But will that infer that there is not any saving Light in them Why understand they not but because they are not turned to the Light that can give them understanding It is supposed sayst thou that the Light in some may be Darkness So it may indeed to wit that Light that is gathered from the Carnal and Earthly Wisdom which is from below where it takes the Letter of the Scriptures and adds thereunto its Commentaries and Consequences setting up this in them as their only Light we find that Light proves but Darkness But that will not infer that the true Light which comes from Christ is or can be Darkness unless in that sense as the Day of the Lord is called Darkness in Scripture For even the true Light unto them who reject it is as Darkness in that it gives them not that Comfort and Joy which it giveth unto them who love it and own it but troubleth and affrighteth them as the Night and the Darkness So that these Scriptures stand in good unity with the Principle of all mens having saving Light in them Next thou objectest That having of saving Light and Grace presupposes Conversion But that I deny For on the contrary Conversion presupposeth having Light and Grace by which and to which men are to be converted So that before a man be converted he must have saving Grace in order to convert him even as the being healed of a wound presupposeth the Plaister or Salve but not on the contrary for the application of the Plaister presupposeth not the being healed But whereas thou sayst What need is there of his turning when men are in this state already Thou misrepresentest us for we do not say That all men are in a state of Light and Grace To be in a state of Grace is to stand in Grace which the wicked do not stand in yet this hinders not but that Grace is communicated unto them whereby they may come to a state or standing in it while the Day of their Visitation remains Again thou undertakest to prove That all men have not sufficient Light two ways First That all men have not the Spirit of God Judg. 19. To which I answer That there may be a sufficient Light in men who may be said after a certain manner not to have the Spirit as being such who though the Spirit be in them to invite call and draw them unto God yet resist his drawings and so separate themselves from it so continuing until the day of God's Visitation unto them come to an end concerning whom it is true that then they have not the Spirit so much as to invite and call them unto God or to give unto them the least tender of his love And though all have not the Spirit bringing forth the Fruits thereof in them to wit Love Meekness Gentleness c. as no wicked Persons have yet all even the wicked in a certain day have the Spirit in them to Reprove and Convince yea to Call upon them and strive with them in order unto their Conversion for the Spirit of God reproves the World of Sin John 19.8 And Acts 7.50 Ye stiff-necked and uncircumcised ye do always resist the holy Ghost and Gen. 6. My Spirit shall not always strive with or in man and many more to that purpose For a second Reason of its insufficiency thou sayst It reveals not Jesus Christ a Saviour in respect it gives not a discovery of his Incarnation Passion Resurrection c. citing 1 Cor. 2.2 And from this place thou wouldst infer That the Apostle preferred the Knowledge of Christ as crucified outwardly to all other knowledge Answer Though we willingly acknowledge that to know him even as he did outwardly come and was crucified c. is a good knowledge and of great profit and comfort to them who believe yet we deny that the knowledge of him as outwardly crucified is the best of all other knowledge of him or to be preferred to all other ways of knowing him nor does that Scripture 1 Cor 2.2 prove it For Paul is not speaking there of Christ as crucified outwardly in Judea but of him as he was inwardly crucified in the Corinthians when Paul first came unto them to preach the Gospel as the words do plainly import being rightly translated out of the Greek for I determined not to know any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in you but Jesus Christ and him crucified This was the Apostle's care and travel in his Ministry to declare and hold forth unto the Corinthians and other Gentiles Jesus Christ who was crucified in them in his suffering Seed even that Seed of Light and Truth which suffered and was crucified in them under the burden of their Transgression in the time of their unbelief and to preach Salvation and Deliverance from Sin and Wrath through Jesus Christ according to his weak and low appearance in them in the suffering Seed through their believing in him and closing with him as manifest therein According to which he said to the Galatians That Jesus Christ was evidently set before their eyes crucified in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Ephes. 3. vers 8. he said This Grace was given unto him to preach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in the Gentiles the unsearchable Riches of Christ. Parallel to which is that of the Apostle 1 Col. 27. for so should all these places be translated which Riches of Christ lay hid and wrapped up in them in the Seed of the Kingdom which was the least of all Seeds Even as the Riches and Fruitfulness of a Tree lies hid in the Seed of it which comes to be brought forth as the Seed takes Root and gets liberty to grow up unto the due Stature so for this the Apostle laboured that People might know Christ in them and might embrace him in their hearts that so he might be formed in
know that then your Juglings about them would be made manifest But indeed we are far from desiring People to heed your false Glosses and Commentaries upon them whereby ye darken them rather than interpret them Thirdly thou sayst When you want an inward Command to a Duty I trow the outward Command of the Scripture is not regarded Answ. Here thou writest as one unacquainted with the Law and New Covenant writ in the heart the inward Command is never wanting in the due season to any Duty as it is waited for and the outward Testimony or Signification of the Command we regard in its place Is it not a regarding the outward to mind the inward Vnction and Spirit to which it directs which inward teacheth all things and leadeth into all Truth 1 John 2.27 1 Cor. 14.15 John 16.13 yea do not such more regard the outward than they who under a pretence of an outward Command do run about these things in their own natural Will and Spirit neglecting to wait upon the Lord for the leading and help of his Spirit Thy comparing us to Servants who will not be moved to work by their Master's Letter c. is vain and ridiculous nor doth it reach us for our Master's Letter is writ in our Hearts and there we are to find it Neither is our Master separated from us as those Masters are who use to write Letters to Servants to set them on work while they are absent and cannot help them by their presence for our Master is always with us and he requires us to do all our works by his immediate Counsel Direction and Assistance as present with us and in us And that Nature we witness brought forth in us which does not shift his Will but delight in it to do it and know it whether told us by a lively Voice or by any other inward signification of his Spirit Fourthly And because thou art ignorant of that great Duty of waiting upon the Lord in silence out of all thy own Thoughts and Words and art trampling it under foot thou lookest upon it as mis-spent time or a meer looking upon the ground whereas if ever thou comest to know the Scriptures aright or to confer aright concerning them so as to profit thou must first come to that silence thou now so much despisest So that these things very well consist though the World may judge otherways whom thou wilt have to be Judges in the Case but in the Judgment of those who are redeemed out of the World we shall be found to put the Scriptures in their true place Thou canst not but smile thou sayst that a man of understanding should grant the Scriptures to be a declaration of God's Mind and yet deny them to be God's Word for what is a Word but a declaration of ones Mind Answ. Here thy lightness appears which darkens thy Understanding If thou must needs smile do it at thy impertinent Reason For though a man's Word be the declaration of his Mind yet every declaration of his Mind is not his Word for Signs may be a declaration of a man's Mind without his Word and People usually distinguish betwixt a man's Word and his Writ And so though the Scripture be a declaration of God's Mind yet it is not his Word properly nor can those Properties which are declared of the Word belong to the Scriptures as hath oft been demonstrated but to that inward and living Word as it doth declare it self whether in the Heart or in the Mouth The Word of God is like unto himself Spiritual yea Spirit and Life and therefore cannot be heard or read with the Natural External Senses as the Scriptures can nor does the Scriptures cited by thee as Hosea 1.1 Joel 1.1 Isaiah 38.4 Jeremiah 14.1 prove thy intent For that Word which came unto the Prophetâ—s was that from which the Scriptures were given forth which Word you confess was immediate from God but you say It is ceased to come now And did not all the Prophets prophesy from Christ the Word Thou mightest as well reason thus That when it is said the Spirit of the Lord came upon such a one or to such a one that therefore the Scripture is the Spirit and so deny all Spirit but that which is the Scripture as some do in other Sects calling the Writings of the Apostles and Evangelists the Spirit and denying the necessity of any other thing which is abominable deceit and wresting of Scripture And that the Prophets declaring their Message said Thus saith the Lord proves that what God spake in them and through them as the living Word declared it self was the Word of God but not the Letter or Writing And whereas thou sayst It is all one to say the Scripture saith and God saith Answ. By way of Inference and Collection it may be said they are one because of their Agreement yet the living Word and Speech of God is not the Scripture more than the Sun-beam is the shadow though the one agrees with the other Every one that reads or hears the Scriptures read hears not God immediately now that which God speaks to any or in any immediately that is only his Word properly unto them As they who only read my Letter cannot be said properly to hear me by Word of Mouth Christ said to the Jews Ye have not heard his Voice though they heard the Scriptures and though the Apostle useth some Scriptures out of the Old Testament it proves not he had not the Word of the Lord speaking then immediately in him and to him That Scripture thou biddest remark 1 Thess. 2.13 proves not thy intent neither for the Word which they heard of the Apostles was that living Word declaring it self through the Apostles which was answered by the same in them who heard they heard Christ of in and through the Apostles does it therefore follow that Christ is the Scripture And lastly Mark 7.13 serves thy purpose no more than the rest for the Pharisees in striking at the fifth Commandment did consequently strike at the living inward Word which gave it forth as those who struck at any of the Apostles struck at Christ yet none of the Apostles was Christ as neither is the Scripture as it is outwardly writ to speak properly the Word of God And truly the reason why we may not call the Scriptures the Word of God to speak properly is that People may be directed to that inward living Word for by their being so much called the Word of God they have been put in Christ's stead and have been set up as an Idol instead of that from whence they came so that to avoid this hazard we have put them in their due place Page 14. To prove that it is the Mind and Will of God that the Scriptures should be the Rule thou citest Isa. 8.20 To the Law and to the Testimony c. But it rests to be proved that the Law and Testimony was not the inward Law and
first may deceive over again that makes nothing against the Insufficiency of the Spirit to discover the delusion but if a man be deceived either first or again he is to blame himself for his defect in not being duly watchful and faithful in what is discovered to him of God truly and certainly Consider the tendency of thy Argument which strikes not only at the certainty of the Saints faith now from the Spirit within and the assurance of Knowledge therefrom but also strikes at the very certainty and assurance of all the Faith and Knowledge the holy Prophets and Men of God had from the Spirit within when Scripture was not We are in no greater hazard to be deceived now than they were then You that set up the Scripture as your only Rule the many Sects of you what jangling and contesting is among you while one pleads for his sence and another for his Which all proceeds from their wandring from the Spirit that gave forth the Scriptures And as to satisfying of others we refer and recommend them to the same Spirit in them to receive their satisfaction from that which only can and will satisfy them who wait for it in singleness Page 18. And whereas thou sayst The Saints are led and guided by the Spirit but it is according to the Scriptures So say we too but it doth not therefore follow that the Spirit hath so tyed and limited himself to the use of the Scriptures as always to use them in every particular step of his guiding the Saints the Spirit is free to use or not use the Scriptures at his pleasure and guideth the Saints in many particular steps of their life for which there is no particular Scripture either to approve or disprove them in The more sure Word of Prophecy As for the more sure Word of Prophecy we grant it is the Rule but deny that that more sure Word is the Scriptures but it is that Word in the heart from which the Scriptures came and in and by which the Scriptures are to be interpreted And is it not gross blindness and darkness to say The Scripture is more sure than that Word Light Life and Spirit from which they came Had not the Scriptures all their sureness from the inward Testimony of the Spirit How then can they be more sure Thy example of the Schoolmaster and the Copy serves not thy turn for the Spirit is unto the Saints both their Teacher and their Copy and they need not go forth for a Copy and if they walk according to this by looking upon it and eying it they shall be good Scholars and Proficients He writes them a living Copy in their hearts engraves it on fleshly Tables whereas they who look upon no other Copy but the Words without them are those who are ever learning but never able to come to the Knowledge of the Truth Page 19. Thou askest Why we disjoin the Spirit and the Scriptures citing Isaiah 50.21 Answ. We are not to disjoin what the Lord putteth together sometimes the Spirit joineth or concurreth with the Scripture-Words and sometimes not how many preach and pray and read the Scriptures and talk of them without the joint concurrence of the Spirit Which we say they ought not to do the Scriptures should never be used to preach and pray c. but in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but ye disjoin them who would have praying in the letter and using of it without the Motion of the Spirit to such the Scripture is indeed but a dead letter and it is no ways a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men And this is not a reproach to them but their Glory so nor is it to Scripture Thou sayst They are said to be a killing letter and this shews that they are not dead Answ. A poor Argument indeed Can not dead things kill if men feed upon them If thou seedest upon sand gravel stones The Letter killeth shells will not these things kill thee though they be dead And if thou feedest upon the Letter without thee and not upon the Life thou canst not live yea if one that lived did depart from feeding upon the Life to feed upon the Letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59.21 For it is one thing for God to put Words into mens Mouths and far another for men to gather these Words from that without Isaiah 59.21 and put them into their own Mouths nor doth it say that the Words God shall put into their Mouths shall be no other Words more or less but the express Scripture Words Why art thou not ashamed to cite this Scripture Do ye not say To speak as the infallible Spirit gives utterance is ceased and consequently God's putting Words into the Mouth God's furnishing them with Words suggested from his own Spirit and Life which the holy Prophets and Apostles witnessed to speak as moved by the Holy Ghost do ye not say this is ceased Why then citest thou a Scripture which is so plain and clear for it but that thou art in Blindness and Confusion Page 19. In thy procedure upon the point of Justification thou makest a large step in that crooked path of deceit wherein thou hadst too much traced from the beginning but now more abundantly than ever thou displayest the Banner of thy Dis-ingenuity and gatherest all thy Forces together it should seem resolving to give the Quakers a final Overthrow And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy Imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of Justification in a point where none is jumbling it among us As thou advancest a little further Page 20 21. having given a very scant Account of their Doctrine in this Matter couching it in most disadvantagious terms thou takest great liberty to extend thy self in a foolish and vain Excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou may'st come to have a discovery of thy Vanity and Malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainness declare the Principle of Truth in this matter thereby observing thy Mis-representations Secondly shew what Vast Difference is betwixt us and the Papists therein And Thirdly make manifest how much nearer of kin ye are to the Papists even as to this particular and the things relating thereunto than we which may serve as a seasonable shower to allay that windy Triumph which thou endeavourest to establish unto thy self
Word is an Ordinance of Jesus Christ because first Christ appointed Ministers and Pastors to be in his Church But this cannot be asserted in opposition to the Quakers who grant the same And why citest thou Eph. 5.11 and 1. for 12.8 which if they prove the Continuance of Pastors and Teachers prove also the Continuance of Prophets Evangelists and Apostles which ye deny As to the second Reason That the Ministry is not common to all but that there be some Pastors and Teachers is also owned by us Yet that hinders not but that any at a time may speak when the Saints are met together as the Lord moves by his Spirit according to 1 Cor. 14.31 For it is one thing to be particularly called to the Ministry and another to be moved to speak at a particular time which distinction that it was usual among the Apostles in the Primitive times is easily observed in the fore-named Chapter For a Third Reason thou say'st True Minister's Call is not of Man Whom God calleth to the Ministry he doth it either immediately without the intervention of Men or mediately by Men authorised for that purpose But for this thou bring'st no proof neither art thou able to make out that ever God called any under the New Covenant mediately to their Ministry by Men as they were not to have an Immediate Call in themselves Though the Approbation of Good and Experienced Men in its place is not denied by us but dearly owned Fourthly thou say'st Who ever pretends to an immediate Call they ought for the satisfaction of others to shew signs and tokens of their Apostleship To which I answer That those who come preaching the Gospel not in speech only The proof of the same Call but also in Power and in the Holy Ghost and in the evidence and demonstration thereof as it is 1 Thess. 15. and 1 Cor. 2.4 give sufficient proof that they are Called of God though they come not with outward Miracles And though Paul came to some with Miracles where he preached the Gospel yet many believed who saw no outward Miracle Also many of the Prophets wrought no Miracle nor John the Baptist And though some miraculous things came to pass about his Conception and Birth those do not of themselves prove him to be a Prophet Outward Miracles for Miraculous things and Miracles were wrought upon many who were no Prophets If Miracles be necessary to evince a Man sent of God he must come with these Miracles before the People which John did not Nor did Jonas come with any Miracle to convince the Ninivites but simply declared his Message And John Calvin asserteth Calv. l. 4. c. 3. Inst. That there is no need of Miracles and yet he maintaineth that in his day God raised up Apostles or Evangelists saying That it was needful such should be to bring back the poor People that had gone astray after Antichrist Neither did any Protestants pretend to any Miracles they pleading against the Papists That there was no absolute need of any in respect they preached not a New Gospel but that which was already confirmed with Miracles by Christ and his Apostles And so thy Plea against us here is the same that was urged by the Papists against the Primitive Protestants An evil and adulterous Generation said Christ seeketh after Miracles and though Miracles should be given they who will not believe the Testimony of the Spirit of God in their Consciences bearing witness to the Truth will not also believe because of Miracles as we see plainly in the Jews And whereas thou say'st John's Immediate Call is evident by the special Predictions both of Malachy and Isaias concerning him So are there many special Predictions concerning the Lord his pouring forth of his Spirit upon many in these latter days to Prophecy or Minister as the Spirit should put words into their Mouths And as for these Scriptures Tit. 1.5 Acts 14.23 which thou bring'st in the Fifth place they prove not that those Elders had not the Authority and Call of the Spirit of God in themselves And whereas in the Sixth place thou say'st Though Ministers be set a-part and ordained by Men yet their Ministry is not from Men but from God I Answer Where the Inward Call and Authority of the Spirit of God is not witnessed it cannot be said to be of God And though Moses be said to Consesecrate Aaron yet it doth not follow that Aaron had no immediate Call from God Seventhly thou say'st The Ministry is so necessary that it is the Will of Jesus Christ that it should continue unto the end of the World Eph. 5.12 13. Ministry perfecting the Saints But thy proof from that Scripture is altogether impertinent as to you who believe not that the Saints can be perfected in this Life seeing the Ministry is given for the perfecting of them And that this perfection is on Earth is clear from the following Verse That hence-forth we be no more as Children tossed to and fro for in the other Life there is no hazzard of being so tossed And if the Ministry perfected not Men in this life it nowhere perfecteth them for in the other Life it hath no operation upon them The Law and Priesthood thereof was abolished because it made nothing perfect and if the Gospel-Ministry should not make perfect it should also be abolished And seeing your Ministry perfecteth not it is not the true Ministry of the Gospel as indeed it is not for it standeth not in the Power of God nor is it excercised in the Will and Motion of God your Ministry being such that the whole ESSE or BEING of it may be without Saving Grace or true Holiness you expresly affirming That Holiness is not necessary to the Being of a Minister but that a Man may be a Minister of the Gospel who ought to be received and heard though he have not the least Grain of Holiness Eighthly thou say'st They who cast off the Ministry of the Word wrong their own Souls c. Answ. If it be understood of the Ministry of Christ it is granted but of yours it is denied In the Fifth place Page 44. thou would'st prove That the Lord's People are under a tye and engagement to keep the first day of the Week for a Sabbath For a First Reason thou say'st The Fourth Commandment requires the keeping holy of one day of seven But as it requires the observation of one day of seven so it expresly instanceth that day to be the seventh which day â—â—e keep not Wherefore as to the Second Reason If the Command be Moral and Perpetual as thou callest it it ought to be kept in every Point of it which ye not doing therein condemn your selves The outward Sabbath not perpetual But the outward Sabbath or the keeping one day of the Week for a Sabbath is not perpetual but abolished together with the New-Moons and other Feasts of the Jews See Coloss. 2.16 17. Let
which is to deny God a part of that Worship which is due to him 1 Tim. 4.4 5. Answ. To receive the Gifts and Benefits of God with Thanksgiving and to witnese it blessed and sanctified to us by the Word and Prayer is owned by us and to know this so without taking off the Hat or using of formal speaking of words though it be a thing frequently used by us also tends to no Irreligiousness For it is a thing usual amongst us when we sit down to Eat to wait upon the Lord for some time that we may feel his presence and know our selves stated in his fear to which the blessing is and as we there stand if any outward Expressions be required of any then in God's fear they may utter them and this is to know the blessing indeed and to be in the place that is blessed But for People that are conversing out of God's fear stated in a light airy Spirit not only many times laughing and scoffing but some times even blaspheming presently so soon as the Meat cometh to clap off their Hats and speak a few words in a custom and so soon as they have done fall to their former work again is not this Atheism and Irreligiousness For if such did think of God aright and knew what it were to fear him they would be far from addressing themselves in such Postures unto him neither could they be so impudent as to expect a blessing from him while they stand in that condition to which the Curse is annexed In the second place Page 51. thou say'st Doth not the taking men off from Prayer tend to Irreligiousness and Atheism Now you teach we must not pray in private nor in families without an impulse Therefore Answ. This is no sound Argument To take men off from prayer tends to irreligiousness is granted but to say That a man cannot or ought not to pray without the Spirit 's drawing and motion which you commonly name by Impulse a word which common People do not understand hath no such tendency Hypocritical Prayers an Abomination or that it takes any off from prayer truly so called is denied For hath that a bad tendency which takes men off from such Prayers as are abomination and are not true Prayers but hypocritical and deceitful As all such Prayers are that are performed without the help of the Spirit We say whosoever can pray to the Lord indeed let them pray we are not to forbid them but that any can pray without the Spirit that we deny according to 1 Cor. 14.15 I will pray with the Spirit c. And Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought Now if we know not what to pray for without the Spirit how can we pray without it Paul durst not adventure upon this duty without the assistance of the Spirit yea he said no man could say that Jesus is the Lord but by the Holy Ghost but here an arrogant Generation will needs be praying without it which yet is not Prayer and such Families where this only is used cannot be truly said to call upon God while such truly may be said so to do that wait upon the Lord and stand in his fear and bring forth the fruits of Righteousness though they be not so much in the external signification of words which also at times is found in our Families as the Lord requireth it and giveth utterance And whereas thou say'st That thou believest it will be found that some of us for the space of a whole Year have not so much as once bowed a Knee to call upon God in their Families What ground hast thou for this thy belief May they not bow their knees in their Families though it be hid from the observation of malicious eyes who may so asperse them May they not pray in secret Prayers in secret with out words and be seen of the Father to pray according to Matth. 6.6 Though they cannot be seen by the eyes of malicious Spies And where a publick Testimony in words is required it is also given nor do we know any Friends of Truth who have any whom they can joyn with in Prayer in the Family but do meet together in the Family and wait together breath together and pray together and that much oftener than thou insinuates sometimes without and sometimes with the outward signification of words so that we return this thy Charge as false and malicious Thou say'st If this Impulse be denied for years men all that while according to us must not pray But here thou speakest as one wholly unacquainted with the ways and motions of the Spirit to suppose such a case which cannot be Breathings of the Spirit frequent for the breathings and motions of the Spirit and especially unto Prayer are very frequent unto those who wait for them and are as necessary unto the Children of God as their daily bread yea and more which the Father with-holdeth not but giveth in due season But many times the Spirit of Prayer is felt to move and is answered when there is no liberty given to speak words in the hearing of others Nor is thy other Supposition less vain and foolish That if a man were at the Gates of Death and in danger of present drowning yet without an Impulse as thou callest it he must not adventure to cry to God for Mercy and Help For suppose he did Cry without all help of the Spirit Prayer without the Spirit avails not what would it avail him would it have any acceptance with God Shew us where-ever a spiritless Prayer was accepted of God or required Nay it is a vain Oblation which is expresly forbidden and it is expresly commanded that praying be always in the Spirit Eph. 6.18 And as for the Saints when they are dying or in any difficulty we know the Spirit of Prayer will never be wanting to breath through them at such Occasions and to give words as there is a service for them But further thou alledgest That this Principle of ours leadeth to woful security for what need you be disquieted for refraining Prayer before God thou say'st or any other piece of Service seeing you have salve at hand to heal this sore and that is the want of an Impulse Answ. If any fall into security and refrain Prayer it is not that our Principle leadeth into it for our Principle leadeth out of all security into continual watching unto Prayer and waiting upon the motions of the Spirit of God now if any feel not these motions they are nothing the less guilty because by their neglect they provoke the Lord to with-hold them and render themselves out of frame to feel or entertain them and thus who neglect the Worship of God are justly under Condemnation and if they have Peace it is but a false Peace which will fail them And as for our Peace we have found it to
in our mouths and in our hearts Rom. 10.8 Deut. 30.14 Moreover W. M. himself Confesseth That the Light of Christ is in Wicked Men and if so let him tell us plainly if Men ought not to take heed to the Light of Christ where it is how hath Darkness blinded him in this Matter Page 14. He repeats my words falsly alledging I say The Light is Darkness to them that Reject it instead of is as Darkness For I said plainly The Light of Christ is not nor connot be Darkness otherways than as the Day of the Lord in Scripture is called Darkness this he hath Omitted Page 15. Having sought but Ineffectually to overturn my Assertion where I say Some may have Saving Light and Grace who after a certain manner may be said not to have the Spirit Viz. as not bringing forth the Fruits of it Averring That unless I can prove that the Spirit calls upon all in Order to Conversion I cannot conclude that all have the Spirit Answ. As the one is easily proved so is the other safely concluded these are the plain words of the Apostle 1 Cor. 12.7 A manifestation of the Spirit is given to every man to profit withal Now it were not profitable unto them if it did not strive with them in Order to Convert them That other Scripture John 16.8 he passes over alledging I should prove the World there to be understood of All and every one though in Reason it might suffice for answer that there is nothing brought by him to shew why the word World here is not taken in its Genuine and Common Acceptation yet the Apostle solves this Scruple in the following Verse Of sin because they believe not in me Then if there All unbelievers be included is not that all and every one in the World for of the Saints there is not here any question In his second Section page 16. he beginneth with Omitting my Concession of the Benefit and Advantages that accrue to those that Believe by the outward Knowledge of Christ and mentioneth nothing of the state of the Question which was Whether any might be Saved without this outward Knowledge And to shew that some might I gave him the Instance of Deaf People and Children To which he returneth nothing but takes up the Paper to prove That the Greek Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes Translated among Which is not denied yet I shall find him twenty to one The Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies in this place more properly where it is rendred in and can no ways be said to be among The Question is Whether in this place 1 Cor. 2.2 it be In or Among The Reason alledged by him proves it no ways to be Among to wit That it would have been the Apostle's Grief not his Joy to know that the Light of Truth was born down Among them This was the Apostle's Joy that the Corinthians came to be sensible how they had Crucified Christ in them that so looking upon and taking heed to Him whom they had Pierced they might come to be Healed by him Page 17. He slightly passes over that expression of Paul 2 Cor. 5.16 where he saith Henceforth know we Christ no more after the flesh but after the Spirit Adduced by me to shew that Paul preferred a Spiritual Knowledge of Christ to all other As if the Apostle were here only condemning earthly thoughts of Christ as if as King of Israel he should begin a Temporal Kingdom but for this Exposition we have only the bare Authority of his own naked Assertion Page 18. For want of a true Spiritual Understanding concerning what I mean by the Inward Blood of Christ he bringeth forth his own malitious Guessings The first is That I seem to incline to Justify that which hath been charged upon some of my Brethren to wit That we are not such Fools as to hope to be Saved by that Jesus that died at Jerusalem As he hath no ground to Suspect such a thing from my words so there was never any ground for such a Charge against any owned of that People The second is That perhaps I intend that Christ as Man dwells in us There can none truly charge us with such grosness Christ's Indwelling in Man is Spiritual as to Assert the Manhood or Vessel that walked at Jerusalem is in us but if any of us have said that Christ as Man dwells in us they have said no more than the express words of Scripture 1 Pet. 3.3 4. Let your adorning be the hidden man of the heart Eph 4.24 That ye put on the new man Now what is this New Man but Christ Jesus And therefore saith the Scripture Rom. 13.14 Put on the Lord Jesus Christ. Gal. 3.27 As many as are baptized into Christ have put on Christ. And this is Christ whiâ—h the Apostle travelled that He might be formed in the Galatians Gal. 4.19 And whereof he Admonisheth the Corinthians that they should know Him in them else they were Reprobates 2 Cor. 13.5 If it be hard for W.M. to take up the meaning of these things let him acknowledge his Ignorance in the Holy Scriptures whose Language this is In his third Section page 19. he begins by offering to prove Our Principles have a tendency to introduce Paganism and to Contradict him he reckons an Impertinency But his ridiculous Vanity herein will appear by looking unto page 24. of my last Neither bringeth he any Arguments to prove this but such whereby he might conclude the same against the Apostle Paul The Quakers saith he The Light no Introduction of Paganism Speaks of a Light within to which who take heed need no Teacher And the Apostle speaks of a Knowledge or Light under the New Covenant where there is no need of a Teacher Hebr. 8.10 11. So if the tendency of the Apostle's words be not to Introduce Paganism neither are ours And because that W.M. finds that notwithstanding of this we despise not Teaching but are led even by that Light to hear and to receive the Ministry of them whom God sends he concludes that herein we are Inconsistent adding That some of us have been heard to say That we only taught to bring People off from other Teachers to mind the Light within that then they will need none which he concludes would quickly make them like such among whom the Name of Christ is not in Remembrance But he might as well seek to Infer the like hazzard and Contradiction from the plain words of the Apostle 1 Joh. 2.27 Ye have an Anointing and ye need not that any man teach you but as the same Anointing teacheth you of all things and yet in the mean time was Teaching them As for that Story mentioned by him Of a certain Dying Man in Aberdeen whom two Quakers pressed so much to mind Christ within The inward Knowledge of Christ preferred before the outward It inferreth nothing for his purpose for that Dying Person had
parties and though it do not actually convince the stubborn yet there is enough in it to satisfy any Inquisitive Adversary Answ. And is not that Spirit sufficient to satisfie any Inquisitive Adversary that 's willing to be undeceived which searcheth all things even the deep things of God There is no inconvenience can be pressed from making the Spirit a Rule or Guide but the same recurs by making the Scripture one Men of different Judgments claiming the Scriptures without the Spirit falsly For is it not laid claim unto by Persons quite different in Judgment yea both some times to one verse and will have it speak opposite to the other If it be said That Scripture being compared explains it self Has not such as have so compared been found incessantly to jangle even in their comparing of it And this W. M. cannot deny but this hath been because one or both Parties have been estranged from the true Testimony of the Spirit What is then the Vltimate Recourse that can only resolve all Doubts even concerning the meaning of the Scripture but the certain Testimony of the Spirit For if the Scriptures be only certain because they came from the Spirit of God then the Testimony of the Spirit must be more certain than they The certainty of the Testimony of the Spirit according to the received Maxim of the Schools Propter quod unumquodque est tale id ipsum magis est tale That which makes a thing certain must be more certain than it And this arguing against the Certainty of the Spirit checks not only at the certainty of the Saints Faith now from the Light within and the assurance of Knowledge but at the Faith and Knowledge which all the Saints and holy Prophets had not only before the Scripture was writ but even in their writing of them We are in no greater hazzard to be deceived now than they were then therefore the Apostle notably reproves such Pratlers against this Certainty 1 Joh. 4.6 We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of Truth and the Spirit of Error Page 48. He asks Why I complain for his improving Isai. 59.21 but mentions not one word of that part of page 32. of mine wherein I shew him how this Scripture made against him as holding forth God's putting words in mens mouths which they deny as a thing ceased This the Reader by looking to the place may observe that the Lord there Promises his Spirit and Word shall continue to direct his People is not denied In his Dialogue page 16. he says That the Scriptures cannot be said to be a dead Letter because they are called killing and whereas I told him page 31. of my Answer That as dead things do kill if fed upon so if men feed upon the Letter of the Scripture without the Spirit which is the Life How the Letter killeth they will kill He shifts a Reply to this telling me The Scripture is called killing as being the Ministration of the Law which threatens Death against the sinner What then doth it therefore follow that they are not dead and deadly to such as feed upon them without the Spirit which giveth Life It is an apparent Malitious Passion to add That the drinking in of the Lifeless Poisonous Opinions of the Quakers will prove hurtful to the Soul seeing he bringeth not the least shadow of proof for it I observe that he â—ntitleth this Section The Quakers way Ineffectual to Convince an Opposer And yet how is it that he and his Brethren are so afraid that it spread and are daily so much crying out and clamouring against it as dangerous Priests call for the Magistrates Sword to defend their Doctrine against the Quakers intreating and beseeching People to beware of us and comparing our Words and Writings to Poison as that which is so ready to gain ground I say how comes it that they are so pressing in their importunate and often reiterate Pulpit-Exhortations to the Magistrates to Suppress Imprison us and break up our Meetings as such against whom their Labours will prove altogether fruitless and ineffectual if not assisted by the external Sword Sect. 5. Page 49. He undertakes to compare us with Papists as having learned our Language about Scripture from them But herein he hath notably manifested both his Self-contradiction and Ignorance He alledgeth We agree with Papists in that we say If the delusion be strong in the Heart it will twine the Scriptures to make them seem for it and in that we say They are dead and occasion Sects and Janglings whereunto we always add because the Spirit is wanting And yet in this sense he fully grants it himself page 43. saying It is granted that deluded Souls do wrest the Scriptures c. He concludes us one with Papists for saying There was a Rule before the Scriptures And yet grants it himself page 46. in confessing The Scripture was not a Rule to such Saints as lived The Saints had a Rule before the Scriptures was writ before it was writ Such then had some Rule before the Scriptures Thus far as to his Self-contradictions As to his Ignorance Can there be any thing more sottish to compare us with Papists for our preferring and calling the Light within as that which only makes the outward dispensation of the Gospel profitable and for our saying that the Spirit is both our Teacher and our Copy according to which if we walk we may profit without going forth for a Copy seeing it is known none to be more Enemies to these Doctrines than Papists And if we deny the Scripture to be the principal and compleat Rule of Faith that proves us no ways to agree with Papists except we all agreed with them concerning what is the Rule of Faith wherein we differ wider from Papists than our Opposers Therefore that sentence of Tertullian viz. That Christ is always Crucified betwixt two Thieves is impertinently objected by W M. against us and if the Lord will it may in due time be made appear to publick view that it far better suits our Adversaries He looks upon it as a great Absurdity page 51. To deny the more sure Word of Prophecy The more sure Word of Prophecy is not the Scripture but the Spirit mentioned 2 Pet. 1.19 to be the Scripture alledging I should have confuted the Apostle who expounds it so vers 20. But before he had been so peremptory in his Conclusion he should have first proved that the Apostle mentions these words by way of Exposition to the former Seeing he thinks himself so secure here why did he omit to answer that part of page 31. of mine where I told him That seeing the Scriptures have all their Sureness from the Spirit they cannot be more sure than it For to say that Scripture is more sure as to us being a standing Record than a Transient Voice from Heaven which
occasion to be witnesses to our practice in this thing which says just nothing Why might not W. M. his Intelligencers fail him in this as well as his Brother 's David Lyall did in telling him That there was not one word spoken among the Quakers at their Meeting the 3 d of the 11 th Month 1670. Which though a manifest untruth in matter of Fact he spared not to bring forth in his Chair of Verity upbraiding the Magistrates as if God had miraculously sent an Officer to stop or impede our Worship though they had refused to do it J. Nailor's sincere Repentance The Story of J. Nailor which he subjoins any may observe to be meerly brought in to render us Odious and fill up the paper though indeed it tends no ways to our disadvantage he being in that thing and at that time altogether denied by us and hath since in print freely acknowledged his fall in that hour of Temptation of whose sincere Repentance and true return to the fellowship of the Truth we have had many evident tokens whereas were we to retort we could find a Thousand to one among your Church-members many whereof are daily knit up for Thieving Murder c. and some burnt for Witchcraft without the least sense of true Repentance For to vindicate their manner of singing with a mixt Multitude he alledgeth That all men yea all the Earth are called to praise God And though all be called to do so Singing by whar Instrument it is acceptable yet there are things absolutely needful previous to this duty And granting their want of praising to be sinful yet the way to prevent this evil is to come first to that wherein they may be in a capacity to do it acceptably Therefore saith the Apostle I will sing with the spirit and I will sing with the understanding also 1 Cor. 14.15 Where he speaks of singing he always subjoins the Instrument wherewith it is altogether needful that we take it And that the same may be urged in the case of Praying without any absurdity in its place shall be shewn He says It is no more a lie to use words in singing which sute not our condition such as I water my Couch with tears My heart is not haughty than to read them But there is a great difference betwixt Reading and Singing in Reading we but relate the Conditions and Actions of others as wholly distinct and extrinsick from our selves but in Singing we do really address our selves to God as in Prayer and it is no less a lie to sing to God words that sute not our Condition than to pray with them The Saints in Scripture used such expressions as did sute the present posture of their hearts in their Spiritual Songs see Luke 1.46 and 2.29 He shall not find me in the whole Bible where they borrowed or sealed the Expressions of others Experience which no ways suted their own Condition this is a meer human Invention which has its original from the Romish Vespers and Mattins and from no other foundation Head 10. Concerning Baptism page 81. he alledgeth That John distinguisheth not the matter of his Baptism from Christ but only his work But his proof for this overthrows himself For since as he says truly John could only administer Baptism with water John's Baptism and Christ's differ in the Matter and End but Christ with the Spirit this sheweth them to have differed in the matter for without doubt John could administer the matter of his own Baptism And whereas I told him they differed in the End because the one pointed to the other even as the shadow pointed to the substance Instead of replying to this he tells me That the Scripture speaking of John 's Baptism calls it the Baptism of Repentance intimating its End was to signifie and seal Remission of Sins which likewise is the End of Christ's Baptism As this no ways answers my Argument so it makes nothing to the purpose for it is one thing to signifie Repentance and Remission of Sins and far another to know and possess it which is the End and constant fruit of Christ's Baptism Gal. 3.27 As many of you saith the Apostle as have been baptized unto Christ have put on Christ. And therefore it may be observed that without any proof he concludes that John's Baptism and Christ's agree both in the Matter and End Page 82. As a Reply to Acts 19.2 cited by me to shew And Substance that they differed in substance he saith The meaning is not that they were ignorant of the Person of the Holy Ghost Contrary to the very express Scripture-words viz. We have not so much as heard if there be any Holy Ghost He saith further That the Apostles did not a-new baptize such Persons that had been baptized with the Baptism of John In direct Contradiction to the scripture-Scripture-words verse 5. When they heard this they were baptized in the Name of the Lord Jesus W. M. contradicts the Scriptures And when Paul had laid his hands upon them the Holy Ghost came upon them Now verse 3. sheweth That they were baptized unto John's Baptism before so let him clear himself here of giving the Scripture the Lie if he can Section 2. page 83. To prove the perpetuity of Water-Baptism he begins with that often answered Argument of the Apostle's practice adding That though Christ Matth. 28. doth not mention Baptism with Water so neither with the Spirit alledging That thus the one may be excluded as well as the other Answ. Seeing Christ commanded them to baptize it cannot be denied but it was with his own Baptism which is that of the Spirit He adds That if Baptism of the Spirit were intended it would infer a needless Tautology in the Command of Christ as being all one with these words Go Teach Answ. Teaching and making men holy and righteous are different things Water-Baptism not commanded by Christ. For he will grant that he and his Brethren have been Teaching People these several years and yet he will have much ado to prove all their Church-members are really made Righteous and Holy Why then doth he account these two one reckoning it a Tautology to express them severally A little after he insinuates and that most falsly That I deny Peter's commanding Cornelius to be baptized Concealing my express words page 31. which are these And though it be said ver 48. that he commanded them to be baptized in the Name of Christ yet it holds forth no Command from Christ only the thing being agreed upon that it might be done he bid do it This he hath left un answered And whereas he adds That doing things in the Name of Christ is as much as his Command He bringeth no proof for giving but not granting it did hold so Matth. 18.20 in the case of Meeting that will not prove it is always so taken To evict my Objection against any determinate Commission the Apostles had of Baptizing
with Water because Paul said he was not sent to Baptize but to Preach he returns That if he had no Commission he would have Baptized none but he Baptized some which would have been of Self-will Answ. He might object the same as to Circumcision that because the Apostle Circumcised Timothy Paul was not sent to Baptize therefore he had a Commission for it he would not have done it of Self-will His Inference from Hos. 6.6 For I desire Mercy and not Sacrifice as if from thence Paul were sent principally to Baptize and not to Preach as God there required only principally Mercy not excluding Sacrifice is most Ridiculous and Inconsequential Nor is there any reason produced to shew the Party the Apostles were Commissioned to Baptize as principally as to Preach Go Preach and Baptize are knit together But the Question is Whether this be a Baptism with Water which remains yet unproved And therefore his Additions to the Scripture is no ways Justified as if Paul had been sent to Baptize with Water but not principally Page 86. He undertaketh to prove that Matth. 28.19 is meant of Water-Baptism and not of the Spirit 's Baptism the Reason alledged there Because the Baptism there mentioned is the action of the Apostles and that to Baptize with the Spirit is peculiar to Christ adding That it would be a confounding of the Duty commanded with the Promise of the Blessing annexed to it from thence he concludes That Baptism with Water is to continue to the end of the World Answ. The Reasons prove nothing and might militate the same way against Teaching which is also there Commanded as the Action of the Apostles And though it be peculiar to Christ to Teach by the Spirit that did not hinder them to do it Water-Baptism not perpetual Further the very Apostles by laying on of hands did administer the Holy Spirit and so Baptize with the Spirit Acts 10.44.19.6 And this is no confounding of the Promise with the Duty for therein was the Promise and Blessing fulfilled that they did it effectually and therefore from hence he had no ground to conclude the Perpetuity of Water-Baptism Moreover whereas he cited in his Dialogue page 39. Acts 2.28 1 Pet. 3.21 Acts 22.16 Eph. 5.26 Gal. 3.27 as holding forth the Excellent uses of Water-Baptism though I shew him page 5. of mine that these Scriptures are only applicable to Baptism with the Spirit and not to sprinkling with Water When page 87. he comes to Reply again he offers not in the least to prove that they are applicable to Baptism with Water which is the thing in question but tells me That those Scriptures strike against the Popish Opus operatum Quid inde What then Doth it therefore follow that they are applicable to sprinkling with Water who is so blind as not to see through such silly Subterfugies He addeth That I proceed upon a wrong Supposition as if they thought Baptism with Water were of it self effectual to cleanse the Soul Answ. I never proceeded upon such a Supposition that which I proceed upon is this Sprinkling is not the Baptism of Christ. That they should call or account sprinkling with Water the Baptism of Christ whereas the Scripture declares it not to be so 2 Pet. 3.21 Baptism is not the putting away the filth of the flesh c. And also ascribe such Scriptures to sprinkling with Water as are only applicable to the Baptism of the Spirit Now this as is said above he hath left unanswered Page 88. He saith That the one Baptism spoken of Eph. 4.5 cannot be called the Substance and Baptism with Water the Shadow because they are the same thing But this is pitifully to beg the thing in question And thus W. M's Arguments about Baptism runs round Baptism with Water is the one Baptism because the one Baptism is commanded by Christ and the one Baptism is Baptism with Water because Baptism with Water is commanded by Christ. He wholly passes by that part of page 52. of mine where I shew how absurd and Anti-scriptural their manner of Baptising is and thereby he comes the more easily to his Conclusion in this matter Head 11. Concerning the Supper page 88 89. he begins confessing That Christ's Instituting of the Supper doth not prove its Continuance and here he carps at my speaking of it with this addition The Lord's Supper so called asking Why I give it not that Name the Scripture gives it Answ. It is to be observed that where I speak of it thus page 33. of my last that it is in my Entry upon this matter addressing my self to him my words are Thou comest to prove that the Lord's Supper so called c. where I intended not that which was Instituted by Christ and had its season in the Church but that which they call so but really is not so though they seek from this to draw a Warrant for it And whereas I shew him that by Breaking of Bread The breaking of bread from house to house Acts 2.42 is meant their Ordinary Eating His Answer is That their Eating is not ordinary but Sacramental and the Text speaketh not of daily eating but a continuing daily in the Temple and that the Syriack Exposition expounds it of the Eucharist But it is in vain he thinks by his Imaginations to overturn the plain words of Scripture Acts 2.46 And they continuing daily in the Temple with one accord and breaking bread from house to house did eat their meat with gladness and singleness of heart Can there be any thing more plain than that their breaking of bread here was their ordinary Eating And as for his talk of Sacramental Eating where doth he read of such a phrase in all the Bible It is ill argued to say I am ignorant of the way of some Protestant-Churches who uses breaking of bread once a fortnight or once a month because I say their doing of it once or twice a year is not according to the Example of such as of old used it Page 90. he adds That though this Eating Acts 2 46. be conjoined with this that they sold their Possessions c. yet we are to follow them in the one and not in the other because the one was to Continue and not the other But for this he bringeth no proof save his own bare Assertion After the like manner page 91. he saith That though abstaining from blood and things strangled be commanded yet the Apostle Paul repeats it extending Christian Liberty to whatsoever is sold in the shambles But according to this he might argue That though abstaining from Circumcision be there commanded Paul's Circumcising no warrant for its Continuance yet Paul's Circumcising of Timothy might now warrant it And whereas he asketh If Paul Circumcised any other What if he had not Church-History tells us that many years after several Bishops of Jerusalem were circumcised it will not therefore follow that was a Repealing of the Apostle's
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
regard it He that eateth eateth to the Lord for he giveth God thanks and he that eateth not to the Lord he eateth not and giveth God Thanks Q. But is it not convenient and necessary that there be a Day set a part to Meet and Worship God in Did not the Apostles and Primitive Christians use to meet upon the First Day of the Week to make their Collections and to Worship A. Now concerning the Collection for the Saints as I have given Order to the Churches of Galatia 1 Cor. 16.1 even so do ye upon the First Day of the Week Let every one of you lay by him in store as God hath prosper'd him that there be no Gatherings when I come CHAP. XI Concerning Baptism and Bread and Wine Question HOw many BAPTISMS are there Answer One Lord One Faith One Baptism Q. What is this Baptism A. The like Figure whereunto even Baptism doth now save us Ephes. 4.5 not the putting away the Filth of the Flesh but The Answer of a good Conscience towards God by the Resurrection of Jesus Christ 1 Pet. 3.21 22. who is gone into Heaven and is on the Right Hand of God Angels and Authorities and Powers being made subject unto him Q. What saith John the Baptist of Christ's Baptism how distinguisheth he it from his A. I indeed baptize you with Water unto Repentance but he that cometh after me is Mightier than I whose Shoes I am not worthy to bear Matth. 3.11 he shall baptize you with the Holy Ghost and with Fire Q. Doth not Christ so distinguish it also A. And being assembled together with them commanded them that they should not depart from Jerusalem Acts 1.4 5. but wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence Q. Doth not the Apostle Peter observe this A. And as I began to speak the Holy Ghost fell on them Acts 11.15 16. as on us at the Beginning Then remembred I the Word of the Lord how that he said John indeed Baptized with Water but ye shall be Baptized with the Holy Ghost Q. Then it seems John's Baptism must pass away John's Baptism that Christ's may take place because John must decrease that Christ may increase A. He must increase but I must decrease John 30.30 Q. I perceive then many may be sprinkled with and dipped and baptized in Water Christ's Baptism and yet not truly baptized with the Baptism of Christ What are the real Effects in such as are truly baptized with the Baptism of Christ A. Know ye not that so many of us Rom. 6.3 4. as were baptized into Jesus Christ were baptized into his Death Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so we also should walk in Newness of Life For as many of you as have been baptized into Christ Gal. 2.27 have put on Christ. Buried with him in Baptism wherein also ye are risen with him Col. 2.12 through the Faith of the Operation of God who hath raised him from the Dead Q. I perceive there was a Baptism of Water which was John's Baptism and is therefore by John himself contra-distinguished from Christ's was there not likewise something of the like nature appointed by Christ to his Disciples Bread and Wine of eating Bread and drinking Wine in Remembrance of him 1 Cor. 11.23 24 25. A. For I have received of the Lord that which also I have delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread and when he had given thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood This do ye as oft as ye drink it in Remembrance of me discontinued Q. How long was this to continue 1 Cor. 11 26. A. For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come Christ's coming John 14.18 23. Q Did Christ promise to come again to his Disciples A. I will not leave you Comfortless I will come to you Jesus answered and said unto him If a man love me he will keep my Words and my Father will love him and We will come unto him and make our Abode with him Inward Q. Was this an Inward Coming John 14.20 A. At that Day ye shall know that I am in my Father and ye in me and I in you Q. But it would seem this was even practised by the Church of Corinth after Christ was come inwardly was it so that there were certain Appointments positively commanded yea and Zealously and Conscientiously practised by the Saints of Old As Certain Appointments not perpetual which were not of perpetual Continuance nor yet now needful to be practised in the Church John 13.14 15. A. If I then your Lord and Master have washed your Feet ye also ought to wash one another's Feet For I have given you an Example that ye should do as I have done to you Acts 15.28 91. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these necessary things That ye abstain from Meats offered to Idols and from Blood and from things strangled and from Fornication from which if ye keep your selves ye shall do well Fare-wel Jam. 5.14 Is any man sick among you let him call for the Elders of the Church and let them pray over him Anointing him with Oil in the Name of the Lord. Q. These Commands are no less positive than the other yea some of them are asserted as the very Sense of the Holy Ghost as no less necessary so Bread and Wine than abstaining from Fornication and yet the generality of Protestants have laid them aside as not of perpetual Continuance But what other Scriptures are there to shew that it is not Necessary that of Bread and Wine to Continue Rom. 14.17 A. For the Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost Let no man therefore judge you in Meat or in Drink or in respect of an Holy Day Col. 2.16 20 21 22. or of the New-Moon or of the Sabbath-Days Wherefore if ye be dead with Christ from the Rudiments of the World why as though living in the World are ye subject to Ordinances touch not taste not handle not which all are to perish with the Using after the Commandments and Doctrines of Man Q. These Scriptures are very plain The Spiritual Bread and say as much for the Abolishing of this as to any Necessity
as ought can be alledged for the former But what is the Bread then wherewith the Saints are to be nourished A. Then Jesus said unto them Verily verily I say unto you Moses gave you not that Bread from Heaven but my Father giveth you the True Bread from Heaven for the Bread of God is he which comes down from Heaven and giveth Life unto the World Then said they unto him Lord evermore give us this Bread And Jesus said unto them I am the Bread of Life he that cometh to me shall never Hunger and he that believeth on me shall never Thirst. I am that Bread of Life Your Fathers did eat Manna in the Wilderness and are Dead This is the Bread which cometh down from Heaven that a man may eat thereof and not die I am the Living Bread which came down from Heaven If any man eat of this Bread he shall live for ever and the Bread that I will give him is my Flesh which I will give for the Life of the World Joh. 6.32 33 34 35 48 49 50 51 52 53 54 55 56 57 58. The Jews therefore strove amongst themselves saying How can this man give us his Flesh to eat Then Jesus said unto them Verily verily I say unto you Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath Eternal Life and I will raise him up at the last Day For my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me This is that Bread which came down from Heaven not as your Fathers did eat Manna and are dead He that eateth of this Bread shall live for ever CHAP. XII Concerning the Life of a Christian in general what and how it ought to be in this World Question WHat is the True RELIGION Religion Answer Pure Religion and Undefiled is this To visit the Fatherless and the Widow in their Affliction James 1 2â— and to keep himself unspotted from the World Q. What is required of man A. He hath shewed thee O man what is good Mich. 6.8 and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God * Isa. 66.2 But to this man will I look even to him that is pure and of a contrite Spirit and trembles at my Word Q. Doth God then require People to be Quakers to tremble at his Word Trembling was there any such among the Saints of old A. Then were assembled unto every one that Trembled at the Words of the God of Israel Ezra 9.4 Now therefore let us make a Covenant with our God 10.3 to put away all the Wives and such as are born of them according to the Counsel of my Lord and of those that Tremble at the Commandment of our God Q. It seems Ezra loved well and had a high Esteem of Quakers since he would have their Counsel followed Quakers of old Do any other of the Prophets point out Quakers or Tremblers as God's People A. Hear the Word of the Lord ye that Tremble at his Word Your Brethren Isa. 66.5 that hated you that cast you out for my Name 's sake said Let the Lord be glorified but he shall appear to your Joy and they shall be ashamed And it shall be to me a Name of Joy a Praise and an Honour before all the Nations of the Earth Jer. 33.9 which shall hear all the good that I do unto them and they shall Fear and Tremble for all the Goodness and for all the Prosperity that I procure unto it Q. The Prophets promise good Things there to Quakers what becometh of those that Tremble not and are not such Jer. 5.21 22. A. Hear now this O foolish People and without Vnderstanding which have Eyes and see not which have Ears and Hear not fear ye not me saith the Lord will ye not Tremble at my Presence c. Q. God's Children Q. Are then all God's Children Quakers and are we commanded to quake or tremble in order to our Salvation both under the Law and now under the Gospel A. Serve the Lord with Fear and rejoice with Trembling I make a Decree Psal. 2.11 that in every Dominion of my Kingdom Men Fear and Tremble before the God of Daniel Dan. 6.26 for he is the Living God and steadfast for ever Work out your own Salvation with Fear and Trembling Phil. 2.12 Commandments Q. What be the Chief Commandments A. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandment Matth. 22.37 38 39 40. And the second is like unto it Thou shalt love thy Neighbour as thy self On these two Commandments hang all the Law and Prophets Q. What ought a Christian to seek after in the first Place Matth. 6.32 A. Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Behaviour Q. How ought Christians to behave themselves in this World A. But this I say Brethren the Time is short It remaineth That both they that have Wives 1 Cor. 7.29 30 31. be as though they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they Possessed not and they that use this World as not abusing it for the Fashion of this World passeth away Q. What saith the Apostle Paul further as that which is fit for Christian Men and Women to be found in A. I will therefore that Men Pray every where lifting up holy Hands without Wrath and Doubting In like Manner also 1 Tim. 2.8 9 10. that Women adorn themselves in modest Apparel with shamefac'dness and Sobriety not with broidered Hair or Gold or Pearls or costly Array but which becometh Women professing Godliness with good Works Q. I observe Apparel the Apostle is much against the Vanity and Superfluity of Cloths among Christians what saith Peter to this A. Whose Adorning 1 Pet. 3.3 4. let it not be that outward Adorning of Plaiting the Hair of wearing of Gold or of putting on of Apparel But let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek quiet Spirit which is in the Sight of God of great Price Q. The Apostle is very plain there but what saith the Scriptures Respect of Persons as to Respect of Persons among Christians A. My Brethren have not the Faith of our Lord Jesus Christ the Lord of Glory with Respect of Persons James 2.1 2 3
10.3 4 5. but mighty through God to the pulling down of strong Holds casting down Imaginations and every high thing that exalteth it self against the Knowledge of God and bringing into Captivity every Thought to the Obedience of Christ. Q. Ought Strife and Envy to be among Christians No Strife A. Who is a wise Man and endued with Knowledge amongst you Let him shew out of a good Conversation his Works with Meekness of Wisdom But if ye have bitter Envying and Strife in your Hearts James 3.13 14 15 16 17 18. glory not and lie not against the Truth This Wisdom descendeth not from above but is Earthly Sensual Devilish for where Envying and Strife is there is Confusion and every Evil Work But the Wisdom that is from above is first pure then peaceable and easie to be intreated full of Mercy and good Fruits without Partiality and without Hypocrisy And the Fruit of Righteousness is sown in Peace of them that make Peace Q Ought Wars to be among Christians from whence proceed they Nor Wars A. From whence come Wars and Fightings among you Come they not hence even from your Lusts that war in your Members James 4.1 2. Ye lust and have not ye kill and desire to have and cannot obtain ye fight and war yet ye have not because ye ask not Q. What saith Christ even of Defensive War Not Defensive A. But I say unto you that ye Resist not Evil but whosoever shall smite thee on thy right Cheek turn to him the other also Matth. 5.39 But I say unto you which hear Love your Enemies do good to them which hate you bless them that curse you Luke 6.27 28 29. and pray for them which despitefully use you and unto him that smiteth thee on the one Cheek offer also the other and him that taketh away thy Cloak forbid not to take thy Coat also Q. What say the Apostles A. Recompence to no Man Evil for Evil. Not rendring Evil for Evil or Railing for Railing but contrary-wise Blessing Rom. 12.17 1 Pet. 3.9 knowing that ye are thereunto called that ye should inherit a Blessing See that none render Evil for Evil unto any Man but ever follow that which is good both among your selves and to all Men. 1 Thess. 5.15 Q. * Oaths and Swearing It was lawful of Old to Swear and an Oath for Confirmation was to them an End of all Strife Is it not Lawful for Christians also to Swear A. Again ye have heard that it hath been said by them of old time Matth. 5.33 34 35 36 27. 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 for it is God's Throne nor by the Earth for it is his Footstool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black James 5.12 But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil. 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 ye fall into Condemnation World's Honour Q. Is it fit for Christians or Believers to receive Carnal and Worldly Honour one from another John 5.44 A. How can ye believe which receive Honour one of another and seek not the Honour that cometh from God only Titles Q. Doth God allow us to give flattering Titles to Men Job 32.21 22. A. Let me not I pray you accept any Man's Person neither let me give flattering Titles unto Man for I know not to give flattering Titles in so doing my Maker would soon take me away Q. What should we say to such as quarrel us for speaking proper sound Words Thee and Thou as Thou to one You to many which is Christ and the Saints Language in the Scripture 1 Tim. 6.3 4. A. If any Man teach otherwise and consent not to wholesome Words even the Words of our Lord Jesus Christ and to the Doctrine which is according to Godliness he is proud knowing nothing but doting about Questions and Strifes of Words whereof cometh Envy 2 Tim. 1.13 Strife Railings Evil Surmisings Hold fast the Form of sound Words which thou hast heard of me in Faith and Love which is in Christ Jesus Q. What is the great Commandment given by Christ to his Disciples as that which even declareth them to be such Love and is also pressed by his Apostles A. A new Commandment I give unto you that ye love one another John 13.34 35 and 15.12 17. as I have loved you that ye also love one another by this shall all men know that ye are my Disciples if ye have love to one another This is my Commandment that ye love one another as I have loved you These things I command you that ye love one another Be ye therefore Followers of God Eph. 5.1 2. as dear Children and walk in Love as Christ also hath loved us and hath given himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour If any Man say I love God and hateth his Brother he is a Liar for he that loveth not his Brother 1 John 4.20 21. whom he hath seen how can he love God whom he hath not seen And this Commandment have we from him that he who loveth God loveth his Brother also Humility Q. Is Humility very needful to Christians what like must we be e're we can enter the Kingdom A. * Mat. 18.3 4. And said verily verily I say unto you Except ye be converted and become as little Children ye shall not enter into the Kingdom of Heaven whosoever therefore shall humble himself as this little Child the same is greatest in the Kingdom of Heaven Q. Ought Christians to lord over one another What Rule giveth Christ in this Case A. But Jesus called them unto him and said Ye know Mat. 20.25 26 27 28. that the Princes of the Gentiles exercise Dominion over them and they that are Great exercise Authority upon them but It shall not be so among you but whosoever will be great among you let him be your Minister and whosoever will be Chief among you let him be your Servant even as the Son of Man came not to be Ministred unto but to Minister and to give his Life a Ransom for many Q. How then are Christians in this World A. Behold I send you forth as Sheep in the midst of Wolves Mat. 10.16 be ye therefore wise as Serpents and harmless as Doves Go your ways behold I send you forth as Lambs among Wolves Luke 10.3 Q. Are we then to expect Afflictions and Persecutions here Afflictions A. And ye shall be hated of all Men
is profitable for Doctrine for Reproof for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto all Good Works p 2 Tim. 3.15 16 17. No Prophecy of the Scripture 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 2 Pet. 1.20 21. ARTICLE IV. Concerning the Divinity of Christ and his Being from the Beginning IN the Beginning was the Word and the Word was with God and the Word was God and 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 r John 1.1 2 3. Whose Goings forth have been from of Old from Everlasting s Mich. 5.2 For God created all by Jesus Christ t Eph 3.9 Who being in the Form of God thought it no Robbery to be equal with God u Phil. 2.6 And his Name is called Wonderful Counsellor the Mighty God the Everlasting Father the Prince of Peace x Isa. 9.6 Who is the Image of the Invisible God the First-born of every Creature y Col. 1.15 The Brightness of the Father's Glory and the Express Image of his Substance z Hebr. 1.3 Who was cloathed with a Vesture dipt in Blood and his Name is called the Word of God a Rev. 19.13 In him dwelleth all the Fulness of the God-head bodily b Col. 2.9 And in him are hid all the Treasures of Wisdom and Knowledge c Col. 2.3 ARTICLE V. Concerning his Appearance in the Flesh. THe Word was made Flesh d John 14. For he took not on him the Nature of Angels but he took on him the Seed of Abraham being in all things made like unto his Brethren e Hebr. 2.16 17. Touched with a feeling of our Infirmities and in all things tempted like as we are yet without Sin f Hebr. 4.15 He died for our Sins according to the Scriptures and he was Buried and he Rose again the Third Day according to the Scriptures g 1 Cor. 15.3 4. ARTICLE VI. Concerning the End and Use of that Appearance GOD sent his own Son in the Likeness of sinful Flesh and for Sin condemned Sin in the Flesh h Rom. 8.3 For this purpose the Son of God was manifested that he might destroy the Works of the Devil i 1 John 3. Being manifested to take away our Sins k 1 John 3.5 For he gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour l Eph. 5.2 Having obtained Eternal Redemption for us m Hebr. 9.12 And through the Eternal Spirit offered up himself without Spot unto God to purge our Consciences from dead Works to serve the Living God n Hebr. 9.14 He was the Lamb that was slain from the Foundation of the World o Rev. 5.1 12 13. Of whom the Fathers did all drink of that spiritual Rock that followed them and that Rock was Christ p 1 Cor. 10.1 2 3 4. Christ also suffered for us leaving us an Example that we should follow his Steps q 1 Pet. 2.21 For we are to bear about in the Body the dying of the Lord Jesus that the Life also of Jesus might be made manifest in our Body being alway delivered unto Death for Jesus sake that the Life also of Jesus may be made manifest in our Flesh r 2 Cor. 4.10 11. That we may know him and the Power of his Resurrection and the Fellowship of his Sufferings being made conformable to his Death s Phil. 3.10 ARTICLE VII Concerning the Inward Manifestation of Christ. GOD dwelleth with the Contrite and Humble in Spirit t Isa. 57.15 For he said he will dwell in them and walk in them u 2 Cor. 6.16 And Christ standeth at the Door and knocketh if any Man hear his Voice and open the Door he will come unto him and Sup with him and he with him x Rev. 3.20 And therefore ought we to Examine our own selves and prove our own selves knowing how that Christ is in us except we be Reprobates y 2 Col. 13.5 For this is the Riches of the Glory of the Mystery which God would make known among or rather IN the Gentiles CHRIST WITHIN the Hope of Glory z Col. 1.27 ARTICLE VIII Concerning the New Birth EXcept a Man be born again he cannot see the Kingdom of God a John 3.3 Therefore ought we to put off the Old Man with his Deeds and put on the New Man which is renewed in Knowledge after the Image of him that Created him and which after God is created in Righteousness and true Holiness b Ephes. 9.21 22. Col. 3.10 For henceforth know we no Man after the Flesh yea though we have known Christ after the Flesh yet now henceforth know we him no more c 2 Cor. 5.16 For if any Man be in Christ he is a new Creature old things are past away behold all things are become new d 2 Cor. 5 17. For such have put on the Lord Jesus Christ e Rom. 13.14 and are renewed in the Spirit of their Minds f Ephes. 4.28 Sith as many as have been baptized into Christ have put on Christ g Gal 3 27. Being born again not of corruptible Seed but of incorruptible by the Word of God which liveth and abideth for ever h 1 Pet. 1.23 And glory in nothing save in the Cross of the Lord Jesus Christ by whom the World is crucified unto them and they unto the World i Gal. 6.14 For in Christ Jesus neither Circumcision availeth any thing nor Vncircumcision but a New Creature k Gal. 6.5 ARTICLE IX Concerning the Unity of the Saints with Christ. HE that sanctifieth and they who are sanctified are all of One l Hebr. 2.11 For by the exceeding great and pretious Promises that are given them they are made Partakers of the Divine Nature (m) 2 Pet. 1.4 Because for this End prayed Christ that all might be one as the Father is in him and he in the Father that they also might be one in them and the Glory which he had gotten from the Father he gave them that they might be one even as the Father and he is one Christ in the Saints and the Father in Christ that they might be made perfect in one (n) John 17.21 22 23. ARTICLE X. Concerning the Universal Love and Grace of God to all GOD so loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have Everlasting Life o John 3.16 And in this was manifested the Love of God towards us because that God sent his only begotten Son that we might live through him p 1 John 4.9 So that if any Man sin we have an
omitted In Chap. 21. Sect. 7. where they say That the Sabbath from the Resurrection of Christ was changed into the First Day of the Week which in Scripture say they is called the Lord's Day and is to be continued to the End of the World as the Christians Sabbath In which they assert Three Things First That the First Day of the Week is come in place of the Seventh for a Sabbath To prove which they alledge 1 Cor. 16. 1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the First Day of the Week let every one of you lay by him in store as God hath prospered him that there be no Gathering when I come Acts 20.7 The Divines Non-sensical Proofs That the First day of the Week is instead of the Sabbath And upon the First Day of the Week when the Disciples came together to break Bread Paul preached to them ready to depart on the Morrow and continued his Speech until Midnight That these Proofs Assert not the things expresly we need not I suppose dispute Now to say that because Paul desires the Corinthians to lay something by them in store that day or because he brake Bread continued his Speech until Midnight therefore the First Day of the Week is come in place of the Sabbath is a Consequence more remarkable for its Sottishness than to be credited for its Soundness Indeed to make so solemn an Article of Faith as these Men would have the Morality of the First Day of the Week to be would need a more positive and express Authority The Text doth clearly enough tell the Reason of the Disciples Meeting so frequently and of Paul's preaching so long because he was ready to depart to Morrow it speaks not a word of its being Sabbath Their Second Assertion That the First Day of the Week is therefore called the Lord 's Day Is drawn yet more strangely from that of Rev. 1.10 The Lord's Day I was in the Spirit on the Lord 's Day and heard behind me a great Voice as of a Trumpet Whereas no particular Day of the Week is mentioned So for them to say John meaned the First Day of the Week hath no more Proof but their own bare Assertion For their Third Assertion That it is to be continued to the End of the World as the Christians Sabbath They that alledge these Scriptures Exod. 20.8 10 11. Remember the Sabbath Day to keep it Holy but the Seventh Day is the Sabbath of the Lord thy God in it thou shalt not do any Work The Sabbath-Day thou nor thy Son nor thy Daughter thy Man-Servant nor thy Maid-Servant nor thy Cattle nor thy Stranger which is within thy Gates for in Six Days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh Day wherefore the Lord blessed the Sabbath Day and hallowed it Isaiah 56.2 4 6 7. Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you Till Heaven and Earth pass one Jot or one Tittle shall in no wise pass from the Law till all be fulfilled If they prove any thing they must needs prove the continuance of the Seventh Day seeing in all the Law there is no mention made of the First Day of the Week being a Sabbath The Seventh Day If these may be reckoned good and sound Consequences I know no Absurdities so great no Heresies so damnable no Superstitions so ridiculous but may be cloathed with the Authority of Scripture In their Twenty Seventh Chapter in the 1 2 3. Sections they speak at large of the Definition and Nature of Sacraments but in all the Scriptures they bring there is not one Word of Sacraments The Truth is there was a good Reason for this Omission for such a thing is not to be found in all the Bible The word Sacrament not to be found in all the Bible For them to alledge that the thing signified is to be found in Scripture though that be also a begging of the Question will not excuse such who elsewhere aver The Whole Counsel of God is contained in the Scripture to forsake and reject the Tenour thereof and scrape out of the Rubbish of the Romish Tradition for that which is reckoned by themselves so substantial a part of their Faith In their Fourth Section they assert two things First That there are Two only Sacraments under the Gospel Secondly That these two are Baptism and the Supper To prove which they alledge Matth. 28.19 Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 1 Cor. 11.20 23. When ye come together therefore into one place this is not to eat the Lord 's Supper for I have received of the Lord that which also I delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread 1 Cor. 4.1 Let a Man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Heb. 5.4 4. And no Man taketh this Honour to himself but he that is called of God as was Aaron Now granting there were such a thing as Sacraments to be solemnly performed all that these Scriptures will prove is That these Two were appointed to be performed But that there are only Two or that these are they which is the thing asserted and incumbent to be proved there is not the least Shadow of Proof alledged For according to their own Definition of a Sacrament in the larger Catechism where they say The parts of a Sacrament are two the one an outward and sensible Sign used according to Christ's own appointment the other an inward and spiritual Grace thereby signified both the Washing of one another's Feet and the Anointing of the Sick with Oil doth answer to it and many other Things So that the Probation of a Sacrament at all or of their being Two Seven yea or Seventy is all alike easie seeing neither Name nor Number is to be found in the Scripture they being the meer Conceits and Inventions of Men. And yet it is marvellous to see with how great Confidence some Men do assert the Scripture to be their Rule while they build up so considerable Parts of their Doctrine without the least Scripture-Foundation Thus I thought fit to pitch upon these Three viz. the Scriptures Sabbath and Sacraments because these be Three of the main things for which we the Quakers are chiefly cried out against and accused as believing Erroneously concerning them Now what we believe concerning these things and how agreeable our Testimony herein is to the Scriptures is heretofore sufficiently demonstrated Also how little Scripture-Proof these have for their Contrary Assertions to us in these things notwithstanding of their great Pretences to Scripture will
needful for the good Ordering and Disposing all things in their proper Place and for preserving and keeping all things in their right Station did in the Dispensation and Communication of his holy Spirit Minister unto every Member a Measure of the same Spirit yet divers according to Operation for the Edification of the Body some Apostles some Teachers some Pastors some Elders there are Old Men there are Young Men there are Babes For all are not Apostles neither are all Elders neither are all Babes yet are all Members And as such all have a Sense and Feeling of the Life of the Body which from the Head flows unto all the Body as the Ointment of Aaron 's Beard unto the Skirts of his Garment and every Member has its place and Station in the Body so long as it keeps in the Life of the Body and all have need one of another yet is no Member to assume another Place in the Body than God has given it nor yet to grudg or repine its Fellow-member's Place but to be content with its own For the Vncomely Parts are no less needful than the Comely and the less-Honourable than the more-Honourable which the Apostle Paul holds forth in 1 Cor. 12. from Verse 13 to 30. Now the Ground of all Schisms Divisions or Rents in the Body is The Ground of Rents and Divisions when-as any Member assumes another Place than is allotted it or being gone from the Life and Vnity of the Body and loosing the Sense of it le ts in the Murmurer the Eye that watches for Evil and not in holy Care over its Fellow-members And then instead of coming down to Judgment in it self will stand up and judge its Fellow-members yea the whole Body or those whom God has set in a more Honourable and Eminent Place in the Body than it self Such suffer not the Word of Exhortation and term the Reproofs of Instruction which is the Way of Life Imposition and Oppression and are not aware how far they are in the things they Condemn others for while they spare not to reprove and revile all their Fellow-members Yet if they be but admonished themselves they cry out as if their Great Charter of Gospel-Liberty were broken Now though such and the Spirit by which they are acted The Subtilty of that Spirit be sufficiently seen and felt by Thousands whose Hearts God has so established as they are out of Danger of being intangled in that Snare and who have Power and Strength in themselves to judge that Spirit even in its most subtil Appearances yet there are who cannot so well withstand the Subtilty and seeming Sincerity some such pretend to though in measure they have a sight of them and others that cannot so rightly distinguish betwixt the Precious and the Vile and some there are that through Weakness and want of true Discerning may be deceived and the Simplicity in them betrayed for a season as it is written With Fair Speeches and Smooth Words they deceive the Hearts of the Simple Therefore having according to my measure received an Opening in my Understanding as to these things from the Light of the Lord and having been for some time under the weighty sense of them I find at this instant a Freedom to commit them to Writing for the more Universal Benefit and Edification of the Church of CHRIST Now The Heads treated of viz. for the more plain and clear opening and understanding of these things it is fit to sum up this Treatise in these following general Heads to be considered of First From whence the Ground and Cause of this Controversy is the Rise and Root of it Secondly Whether there be now any Order and Government in the Church of Christ Thirdly What is the Order and Government which we plead for in what Cases and how far it may extend in whom the Power decisive is and how it differeth and is wholly another than the Oppressing and Persecuting Principality of the Church of Rome and other Anti-christian Assemblies SECTION II. Concerning the Ground and Cause of this CONTROVERSIE WHenas the Lord God by his mighty Power began to visit the Nations with the Dawning of his Heavenly Day for thus I write unto those The first Dawning of the Heavenly Day of the Lord described that have received and believed the Truth and that he sent forth his Instruments whom he had fitted and prepared for his Work having fashioned them not according to the Wisdom and Will of Man but to his own heavenly Wisdom and Counsel they went forth and preached the Gospel in the Evidence and Demonstration of the Spirit not in the Enticing Words of Man's Wisdom but in Appearance as Fools and Mad And breaking forth to those that judged according to Man But their Words and Testimony pierced through into the Inner Man in the Heart and reached to that of God in the Conscience whereby as many as were simple-hearted and waited for the Redemption of their Souls received them as the Messengers of the Most High God and their Words were unto them not as the Words of Men but as the Words of God for in the receiving and embracing the Testimony of Truth through them they felt their Souls eased and the Acceptable Day began to dawn in and upon them Now what Evidence brought these Men to make their Testimony to be received did they Entice did they flatter did they daub up did they preach Liberty to the Flesh or Will of Man Nay verily they used no such Method their Words were as Thunder-Bolts knocking down all that stood in their Way and pouring down the Judgment of God upon the Head of the Transgressor every where Did they spare the Zealous Professor more than the open Profane Nay verily they condemned equally the Hypocrisy of the one as well as the Profanity of the other yet wanted they not Regard to the tender Seed and Plant of God in either Did they give way Did they yield to the Wisdom of Man To the Deceitfulness of the Serpent that would reason Truth for themselves saying I must stay until I be Convinced of this and that and the other thing I see not yet this to be wrong or the other thing to be my Duty How did they knock down this manner of Reasoning by the Spirit of God which wrought mightily in them shewing and holding forth that this is the Day of the Lord that is dawned that all are invited to come that none ought to tarry behind that that which so pleadeth is the same Spirit which of old time said in those that were invited I cannot come yet I must first marry a Wife I must go prove my Yoke of Oxen I must go visit my Possessions let me first bury my dead Father Did not the Lord through them testify and declare against these things and is there not a Cloud of Witnesses who felt the Enemy thus reasoning to keep us in the Forms Fellowships false Worships and
so as ye have us for an Ensample And 4.9 Those Things which ye have both learned and received and heard and seen in me Do and the God of Peace shall be with you Col. 2.5 For though I be absent in the Flesh yet am I with you in the Spirit joying and beholding your Order and the Stedfastness of your Faith in Christ. 1 Thess. 5.12 And we beseech you Brethren to know them which Labour among you and are over you in the Lord and admonish you Verse 13. And to Esteem them very highly in Love for their Work 's Sake and be at Peace among your selves Verse 14. Now we exhort you Brethren warn them that are unruly comfort the feeble-minded support the weak be patient toward all Men. 2 Thess. 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle 2 Cor. 10.8 For though I should boast somewhat more of our Authority which the Lord hath given us for Edification and not for your Destruction I should not be ashamed Now though the Papists greatly abuse this place as if hereby they could justifie that Mass of Superstition which they have heaped together yet except we will deny the plain Scripture we must needs believe there lay an Obligation upon the Thessalonians to observe and hold these Appointments and no Doubt needful Institutions which by the Apostles were recommended unto them and yet who will say that they ought or were thereby Commanded to do any thing contrary to that which the Grace of God in their Hearts moved them to 2 Thess. 3.4 And we have Confidence in the Lord touching you that ye both do and will do the Things which we Command you Verse 6. Now we Command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us What more positive than this The Authority of the Church no Imposition and yet the Apostle was not here any Imposer And yet further Verse 14. And if any Man Obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed Thus Hebr. 13.7 Remember them which have the Rule over you who have spoken unto you the Word of God whose Faith follow considering the End of their Conversation Verse 17. Obey them that have the Rule over you and submit your selves for they watch for your Souls as they that must give Account that they may do it with Joy and not with Grief for that is unprofitable for you Jude 8. Likewise also these filthy Dreamers defile the Flesh despise Dominion and speak Evil of Dignities I might at length enlarge if needful upon these Passages any of which is sufficient to prove the Matter in Hand but that what is said may satisfie such as are not wilfully blind and obstinate For there can be nothing more plain from these Testimonies The Primitive Christians Order practised in the Church than that the Ancient Apostles and Primitive Christians practised Order and Government in the Church that some did Appoint and Ordain certain Things Condemn and Approve certain Practices as well as Doctrines by the Spirit of God That there lay an Obligation in Point of Duty upon others to obey and submit That this was no Encroachment nor Imposition upon their Christian Liberty nor any ways contradictory to their being inwardly and immediately led by the Spirit of God in their Hearts And lastly That such as are in the true Feeling and Sense will find it their places to Obey and be one with the Church of Christ in such like Cases And that it 's such as have lost their Sense and Feeling of the Life of the Body that Dissent and are disobedient under the false Pretence of Liberty So that thus it is sufficiently proved what I undertook in this place Thirdly I judge there will need no great Arguments to prove the People of God may and do well to Exercise the like Government upon Reason III the very like Occasion For even Reason may teach us that what proved good and wholsome Cures to the Distemper of the Church in former Ages will not now the very like Distempers falling in prove hurtful and poisonable especially if We have the Testimony of the same Spirit in our Hearts not only allowing us but commanding us so to do Distempers of the Church require a Cure now as of old It is manifest though we are sorry for it that the same Occasions now fall in we find that there are that have eaten and drunken with us at the Table of the Lord and have been Sharers of the same spiritual Joy and Consolation that afterwards fall away We find to our great Grief that some walk disorderly and some are puffed up and strive to sow Division labouring to stumble the weak and to cause Offences in the Church of Christ What then is more suitable and more Christian than to follow the Foot-steps of the Flock and to labour and travel for the good of the Church and for the removing all that is hurtful even as the holy Apostles who walked with Jesus did before us If there be such as walk disorderly now must not they be admonished rebuked and withdrawn from as well as of Old Or is such to be the Condition of the Church in these latter Times that all Iniquity must go unreproved Must it be Heresy or Oppression to watch over one another in Love To take Care for the Poor To see that there be no Corrupt no Defiled Members of the Body and carefully and Christianly deal with them for Restoring them if possible and for withdrawing from them if incurable I am perswaded that there are none that look upon the Commands of Christ and his Apostles the Practice and Experience of the primitive Church and Saints as a sufficient Precedent to authorize a Practice now that will deny the Lawfulness or Vsefulness hereof but must needs acknowledge the Necessity of it But if it be Objected as some have done Do not you deny Objection that the Scripture is the adequate Rule of Faith and Manners and that the Commands or Practices of the Scripture are not a sufficient Warrant for you now to do any thing without you be again Authorized and led unto it by the same Spirit and upon that Score do you not forbear some things both Practised and Commanded by the primitive Church and Saints Well I hope I have not any thing weakned this Objection but presented it in its full Vigour and Strength to which I shall clearly and distinctly answer thus Times alter the Vsefulness of things Commanded First Seasons and Times do not alter the Nature and Substance of Things in themselves though it may cause Things to alter as to the Vsefulness or not Vsefulness of them Secondly Things commanded and practised at certain Times and Seasons fall of
the Decision of the Church and in case of Refractoriness that such Persons ought to be Disowned That though R. B. in one place Affirms to this purpose That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment through some or other in the Church of Christ as long as any Assembly can properly or in any tolerable supposition be so termed he declares that the Words are sound and further saith that thereby he Intends no other but such Assemblies as in reality and truth may be termed the Church of Christ. And whereas he saith to this purpose Submission That it's Disobedience to God not to Submit to the Sentence of such Assemblies though the Persons refusing to Submit pretend they see it not yet he declares that his Meaning thereby is not That if they Submit before Conviction of Conscience they therein find Acceptance with the Lord but rather to shew that their Want of Sight is through Disobedience or Unwatchfulness to the Grace of God in themselves which if they did take heed thereunto would shew it their Duty to Obey Principles as Terms We also had Discourse touching his Assertion That Principles and Doctrines c. believed through the force of Truth on the Understanding are as it were the Terms and in another place of the Book produced it appeared that he Asserted There was a more Inward Bond viz. the Life of Righteousness and that the Book declares that we are gathered into the belief of the Principles and Doctrines by the Truth it 's Power and Influence upon our hearts and that very Bond by which we became centred into one Body and Fellowship c. And on a Debate thereof he acknowledged That his meaning was not they were the Original Bond but rather as Fruits and Branches of that Bond and so in that respect might be as an outward Bond whereby we are united in an heavenly Society The Order of the Gospel We also had some Discourse touching his Title-Page wherein he Asserts That the Ancient Apostolick Order of the Church of Christ is re-established on its right Basis and Foundation touching which he declares that his meaning is Not only with respect to all the outward Orders or Forms of Discipline in Government amongst us but with respect to the Power of God which in the Primitive Days was and now is the great Order of the Gospel And though R. Barclay hath given these Explications of his Meanings yet the very Explications as he saith are to be found in his Book if duly weighed Having given you an Account in short of what Discoursed this day amongst Friends this further lies upon me to signify unto you on the Behalf of R. Barklay I am satisfied that he is not Principled as I and many by some Passages in his Book took him to be And since it is so that many have taken an Offence against him for that Cause R. B. Cleared and as may be doubted even so far as to Reject his Testimony and Service for the Truth it lies upon me as my Duty even for his and the Truth 's sake to Warn all that they take heed not to entertain a Prejudice against his Testimony on Jealousy that may enter on the score of any Apprehensions or Mistakes of his Book and that Answer that I have given thereto but rather in an Unprejudiced Spirit to Wait on the Lord to feel and savour his Testimony even as if the Occasion taken had never been And I do freely Confess that in as much as I publish't my Book before I gave R. B. Notice of my Objections and Intentions therein blame- W.R. blame-worthy I acted in that respect not according to Gospel-Order but am Justly worthy of Blame therein It is with me also to signify unto you that l am abundantly satisfied that R. B ' s. Book of Government was written at or before the Time of it's date for that he solemnly affirms it was so W. Rogers FOrasmuch as William Rogers of Bristol hath lately written a Book in Manuscript The Judgment of the Meeting against a Book of Robert Barclay's Intituled The Anarchy of the Ranters and Approved at the Second-Days-Meeting in London and hath dispersed his Manuscript in several parts of this Nation without so much as first giving either to the said R. Barclay in particular or the Second-Days-Meeting in general an Account of his Scruples or Dissatisfaction concerning the said Book of R. B's Contrary to all Rules of Brotherly Love Christian Fellowship Gospel-Order and Exemplary Practice of the Church of Christ to the Defamation of the said R.B. the great Derogation from the Christian Authority of the said Meeting and the general Disservice of Truth especially being sent unto persons who at present are Disaffected to the Vnity of the Body of Friends And whereas on the Seventh day of the Third Month 1677. we whose Names are under-written were Met together in the City of London in the pure Fear and holy Dread of the Lord God Almighty to hear what the said W. R. had Objected against the said Book of R. Barclay's It Appeared to us upon Deliberate serious and Impartial Hearing of the matter in Controversy that the Objections of the said W. R. lay not so much against the Matter and Substance of the said R. B's Book as against his way of Expressing some passages therein and that upon R. B's Defence and Explanation the said W. R. did declare that he was satisfied with R. B. as to his principles but that he thought some Passages in his book might have been better Worded Confessing that he did not Brotherly to publish his Book before he had Communicated his Exception to the said R. B. and the Brethren of the Second-days-Morning-Meeting in London It is therefore the Inward Sense Advice and Judgment of this Meeting that the said W. R. ought forthwith to deliver up into the hands of James Claypoole that Copy of his said Book which he hath here with him and as speedily as may be Recall all such other Copies of his said Book as he knows to be Dispersed in the Nation or elsewhere And that he also ought speedily to write a Letter to Friends in all those places where he doth or shall know the said Book to be dispersed and therein to Clear both the said R B. and the Friends of the Second-Days-Meeting in London from all such Aspersions as by means of his said Book may be Cast upon him or them And though it doth not appear to this Meeting by any thing that the said W. R. hath Objected or Offered that there is any Errour or Vnsoundness of Doctrine in the said R. B's Book yet forasmuch as there are some Terms or Expressions therein which some conceive might be made yet more Plain Easie and Familiar It is the desire of this Meeting that the said R B. as he feels in himself the Opening of Life thereunto will in Christian
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 dis-joined 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 Eph 2.1 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 join themselves therewith for they are by Nature the Children of Wrath who walk according to the Power of the Prince of the Air. The Fifth and Sixth Propositions Concerning the Universal Redemption by Christ and also the Saving and Spiritual Light wherewith every Man is enlightened The Fifth Proposition Ezek. 18.23 Isai 49.6 John 3.16 and 1 9. T it 2.11 Eph. 5 13. Hebr. 2 9. God out of his Infinite Love who delighteth not in the death of a Sinner but that all should live and be saved hath so loved the World that he hath given his Only Son a Light that whosoever believeth in him should be saved Who enlighteneth every Man that cometh into the World and maketh manifest all things that are reproveable and teacheth all Temperance Righteousness and Godliness And this Light enlighteneth the Hearts of all in a Day in order to Salvation if not Resisted Nor is it lessVniversal than the Seed of Sin being the purchase of his Death 1 Cor. 15.22 who tasted death for every Man For as in Adam all die even so in Christ all shall be made alive The Sixth Proposition According to which Principle or Hypothesis all the Objections against the Vniversality of Christ's Death are easily solved Neither is it needful to recur to the Ministry of Angels and those other Miraculous Means which they say God makes use of to manifest the Doctrine and History of Christ's Passion unto such who living in those places of the World where the outward preaching of the Gospel is unknown have well improved the first and Common Grace For hence it well follows that as some of the Old Philosophers might have been Saved so also may now some who by Providence are cast into those 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 1 Cor. 12.7 A manifestation whereof is given to every Man to profit withal This certain Doctrine then being received to wit that there is an Evangelical and Saving Light and Grace in all the Vniversality 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 Hebr. 2 9. not only for all kinds of Men as some vainly talk but for every one 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 with-held it yet they may be made partakers of the Mystery of his Death though ignorant of the History if they suffer his Seed and Light enlightning their hearts to take place in which Light Communion with the Father and the Son is enjoied so as of wicked men to become holy and lovers of that Power by whose inward and secret Touches they feel themselves turned 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 the obtaining its saving Effect Among whom the Remonstrants of Holland have been chiefly wanting and many other Asserters of Vniversal Redemption in that they have not placed the Extent of this Salvation in that Divine and Evangelical Principle of Light and Life wherewith Christ hath enlightned every one that comes into the World which is excellently and evidently held forth in these Scriptures Gen. 6.3 Deut. 30.14 John 1.7 8 9. Rom. 10.8 Tit. 2.11 The Seventh Proposition Concerning Justification 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 work in us as we are Sanctified so are we Justified in the Sight of God according to the Apostle's words But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God 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 justify us after this manner as saith the same Apostle elsewhere According to his Mercy he hath saved us by the washing of Regeneration Titus 3.5 and the renewing of the Holy Ghost The Eighth Proposition Concerning Perfection In whom this holy and pure Birth is fully brought forth Rom. 6.14 Id. 8.13 Id. 6.2 18. 1 John 3.6 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 Sinning and Transgressing of the Law of God and in that respect Perfect Yet doth this Perfection still admit of a Growth there remaineth a possibility of sinning where the Mind doth not most diligently and watchfully attend unto the Lord. The Ninth Proposition Concerning Perseverance and the possibility of Falling from Grace 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 purify and sanctify them in order to their further Perfection 1 Tim. 1.6 Hebr. 6.4 5 6. by disobedience such may fall
Inspires power against Death and shews himself unto every one 6. Gregory the Great upon these words He shall teach you all things saith That unless the same Spirit sit upon the heart of the Hearer Greg. Mag. Hom. 30. upon the Gospel in vain is the Discourse of the Doctor Let no man then ascribe unto the man that teacheth what he understands from the mouth of him that speaketh for unless he that teacheth be within the Tongue of the Doctor that 's without laboureth in vain 7. Cyrillus Alexandrinus plainly Affirmeth That men know Cyril Alex. In Thesauro Lib. 13. Cap. 3 that Jesus is the Lord by the Holy Ghost no otherwise than they who taste Honey know that it is sweet even by its proper Quality 8. Therefore saith Bernard we daily exhort you Brethren by speech Bernard in Psal. 84. that ye walk the ways of the heart and that your Soul be always in your hands that ye may hear what the Lord saith in you And again upon these words of the Apostle Let him that glorieth glory in the Lord with which Threefold Vice saith he all sorts of Religious men are less or more dangerously affected because they do not so diligently Attend with the Ears of the Heart to what the Spirit of Truth which flatters none inwardly speaks This was the very Basis and main Foundation upon which the Primitive Reformers walked Luther in his Book to the Nobility of Germany saith This is certain Lutherus that no man can make himself a Doctor of the holy Scripture but the holy Spirit alone And upon the Magnificat he saith No man can rightly understand God or the Word of God unless he immediately receive it from the Holy Spirit neither can any one Receive it from the Holy Spirit except he find it by Experience in himself and in this Experience the Holy Ghost teacheth as in his proper School out of which School nothing is taught but meer Talk Philip Melanchthon in his Annotations upon John 6. Who hear only an outward and bodily Voice Phil. Melanchthon hear the Creature but God is a Spirit and is neither discerned By the Spirit alone God is known nor known nor heard but by the Spirit and therefore to hear the Voice of God to see God is to know and hear the Spirit By the Spirit alone God is known and perceived Which also the more Serious to this day do acknowledge even all such who satisfy themselves not with the Superfice of Religion and use it not as a Cover or Art Yea all those who apply themselves effectually to Christianity and are not satisfied until they have found its Effectual Work upon their hearts redeeming them from sin do feel that no knowledge effectually prevails to the producing of this but that which proceeds from the warm Influence of God's Spirit upon the heart and from the comfortable shinings of his Light upon their Vnderstanding And therefore to this purpose a late Modern Author saith well videlicet Dr. Smith of Cambridge concerning Book-Divinity Dr. Smith of Cambridge in his Select Discourses To seek our Divinity meerly in Books and Writings is to seek the Living among the Dead We do but in vain many times seek God in these where his Truth is too often not so much Enshrined as Entombed Intra te quaere Deum Seek God within thine own Soul he is best discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plotinus phraseth it by an Intellectual Touch of him We must see with our Eyes and hear with our Eears and our hands must handle the Word of Life to express it in S. John 's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Soul it self hath its Sense as well as the Body And therefore David when he would teach us to know what the Divine Goodness is calls not for Speculation but Sensation Taste and see how good the Lord is That is not the best and truest Knowledge of God which is wrought out by the labour and sweat of the brain but that which is kindled within us by an heavenly Warmth in our hearts And again There is a knowing of the Truth as it is in Jesus as it is in a Christ-like nature as it is in that sweet mild humble and loving Spirit of Jesus which spreads it self like a Morning-star upon the Spirits of good men full of Light and Life It profits little to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God And again It is but thin airy Knowledge that is got by meer Speculation which is usher'd in by Syllogisms and Demonstrations but that which springs forth from true Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaketh It brings such a Divine Light to the Soul as is more clear and convincing than any Demonstration § III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use hath been none of the least Devices of the Devil to secure Mankind to his Kingdom Apostacy and a false Knowledge Introduced For after the Light and Glory of the Christian Religion had prevailed over a good part of the World and dispelled the thick Mists of the Heathenish Doctrine of the plurality of Gods he that knew there was no probability of deluding the World any longer that way did then puff man up with a false Knowledge of the true God setting him on work to seek God the wrong Way and perswading him to be content with such a Knowledge as was of his own Acquiring and not of God's Teaching And this Device hath proved the more successful because accommodated to the Natural and Corrupt spirit and temper of man who above all things affects to Exalt himself In which Self-Exaltation as God is most greatly dishonoured so therein the Devil hath his end who is not anxious how much God be acknowledged in Words provided himself be but always served he matters not how great and high Speculations the Natural man Entertains of God so long as he serves his Lusts and Passions and is obedient to his Evil Suggestions and Temptations â—â—ristianity is become an Art acquired by human Science and Industry Thus Christianity is become an Art Acquired by Human Science and Industry as any other Art or Science is and men have not only assumed unto themselves the Name of Christians but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks though altogether Strangers to the Spirit and Life of Jesus But if we shall make a right Definition of a Christian according to the Scripture videlicet That he is one that hath the Spirit of Christ and is led by it How many Christians yea and of these great Masters and Doctors of Christianity so accounted shall we justly Divest of that Noble Title If then such as have all the other Means of Knowledge and are sufficiently Learned therein whether it be
the Promise of Christ to his Disciples Lo I am with you to the end of the World Confirmeth this same thing for this is an Inward Presence and Spiritual as all acknowledge But what relates hereto will again occur I shall deduce the Proof of this Proposition from Two manifest places of Scripture The first is 1 Cor. 2.11 12. What man knoweth the Proof I 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 which are freely given us of God The Things of God are known by the Spirit of God The Apostle in the verses before speaking of the wonderful things which are prepar'd for the Saints after he hath declared that the Natural man cannot reach them adds That they are Revealed by the Spirit of God vers 9 10. giving this Reason For the Spirit searcheth all things even the deep things of God And then he bringeth in the Comparison in the verses above-mention'd very apt and answerable to our purpose and Doctrine That as the things of a man are only known by the spirit of man so the things of God are only known by the Spirit of God that is that as nothing below the Spirit of man as the spirit of Brutes or any other Creatures can properly reach unto nor comprehend the Things of a man as being of a more noble and higher nature so neither can the spirit of man or the natural man as the Apostle in v. 14. subsumes receive nor discern the things of God or the things that are spiritual as being also of a higher nature which the Apostle himself gives for the Reason saying Neither can he know them because they are spiritually discerned So that the Apostle's words being reduced to an Argument do very well prove the matter under Debate thus If that which appertaineth properly to man cannot be discerned by any lower or baser Principle than the spirit of man then cannot these things that properly relate unto God and Christ be known or discern'd by any lower or baser thing than the Spirit of God and Christ But The First is true therefore also the Second The whole strength of the Argument is contained in the Apostle's words before-mentioned which therefore being Granted I shall proceed to Deduce a Second Argument thus That which is Spiritual can only be known and discerned by the Spirit of God But The Revelation of Jesus Christ and the true and saving Knowledge of him is Spiritual Therefore The Revelation of Jesus Christ and the true and saving Knowledge of him can only be known and discerned by the Spirit of God Proof II The other Scripture is also a saying of the same Apostle 1 Cor. 12.3 No man can say No man can call Jesus Lord c. that Jesus is the Lord but by the Holy Ghost The Scripture which is full of Truth and answereth full well to the Inlightened Understanding of the Spiritual and Real Christian may perhaps prove very strange to the Carnal and pretended follower of Christ by whom perhaps it hath not been so diligently remarked Here the Apostle doth so much require the holy Spirit in the things that relate to a Christian that he positively avers we cannot so much as affirm Jesus to be the Lord without it Spiritual Truths are Lies spoken by Carnal men which insinuates no less than that the Spiritual Truths of the Gospel are as Lies in the mouths of Carnal and Vnspiritual men For though in themselves they be True yet are they not True as to them because not known nor uttered forth in and by that Principle and Spirit that ought to direct the Mind and actuate it in such things they are no better than the Counterfeit Representations of things in a Comedy neither can it be more truly and properly called a Real and True Knowledge of God and Christ than the Actings of Alexander the Great and Julius Caesar c. if now Transacted upon a Stage might be called truly and really Their Doings or the Persons Representing them might be said truly and really to have Conquered Asia and overcome Pompey c. This Knowledge then of Christ which is not by the Revelation of his own Spirit in the heart is no more properly the Knowledge of Christ than the pratling of a Parret Like the pratling of a Parret which has been taught a few words may be said to be the Voice of a man for as that or some other Bird may be taught to sound and utter forth a rational Sentence as it hath Learned it by the outward ear and not from any living Principle of Reason actuating it so just such is that Knowledge of the things of God which the natural and carnal man hath gathered from the words or writings of Spiritual men which are not true to him because conceived in the natural spirit and so brought forth by the wrong Organ and not proceeding from the Spiritual Principle no more than the words of a man acquired by Art and brought forth by the mouth of a Bird not proceeding from a rational principle are True with respect to the Bird that utters them Wherefore from this Scripture I shall further add this Argument If no man can say Jesus is the Lord but by the Holy Ghost then no man can know Jesus to be the Lord but by the Holy Ghost But The First is true Therefore the Second From this Argument there may be another Deduced Concluding in the very Terms of this Assertion thus If no man can know Jesus to be the Lord but by the Holy Ghost then can there be no Certain Knowledge or Revelation of him but by the Spirit But The First is true Therefore the Second Assert III § VII The Third thing Affirmed is That by the Spirit God always Revealed himself to his Children Proved For the making appear the Truth of this Assertion it will be but needful to consider God's Manifesting himself towards and in relation to his Creatures from the Beginning which Resolves it self always herein The First Step of all is Ascribed hereunto by Moses Gen. 1.2 And the Spirit of God moved upon the face of the Waters I think it will not be denied that God's Converse with man all along from Adam to Moses was by the Immediate Manifestation of his Spirit and afterwards through the whole Tract of the Law he spake to his Children no otherways which as it naturally followeth from the Principles above proved That Revelation is by the Spirit of God so it cannot be denied by such as acknowledge the Scriptures of Truth to have been written by the Inspiration of the holy Ghost For these Writings from Moses to Malachy do declare that during all that time God Revealed himself to his Children by his Spirit But if any will Object
then that the Saints Faith should be founded upon so fallacious a Foundation as man's outward and fallible Senses What made them then give credit to these Visions Certainly nothing else but the secret Testimony of God's Spirit in their hearts assuring them that the Voices Dreams and Visions were of and from God Abraham believed the Angels but who told him that these Men were Angels we must not think his Faith then was built upon his outward Senses but proceeded from the secret Perswasion of God's Spirit in his heart This then must needs be acknowledged to be originally and principally the Object of the Saints Faith without which there is no true and certain Faith and by which many times Faith is begotten and strengthened without any of these outward or visible Helps As we may observe in many passages of the Holy Scripture where it is only mentioned And God said c. And the word of the Lord came unto such and such saying c. But if any one should pertinaciously affirm Object That this did Import an Outward Audible Voice to the Carnal Ear. I would gladly know what other Argument such a one could bring for this his Affirmation saving his own simple Conjecture It is said indeed Answ. The Spirit witnesseth with our Spirit but not to our outward Ears Rom. 8.16 And seeing the Spirit of God is within us The Spirit speaks to the Spiritual Ear not to the Outward and not without us only it speaks to our Spiritual and not to our Bodily Ear. Therefore I see no Reason where it 's so often said in Scripture The Spirit said moved hindered called such or such a one to do or forbear such or such a thing That any have to Conclude that this was not an Inward Voice to the Ear of the Soul rather than an outward Voice to the bodily Ear. If any be otherwise minded let them if they can produce their Arguments and we may further Consider of them From all then which is above-declared I shall deduce an Argument to conclude the Probation of this Assertion thus That which any one firmly believes as the Ground and Foundation of his hope in God and Life Eternal is the formal Object of his Faith But The Inward and Immediate Revelation of God's Spirit speaking in and unto the Saints was by them believed as the Ground and Foundation of their hope in God and Life Eternal Therefore These Inward and Immediate Revelations were the formal Object of their Faith § IX That which now cometh under Debate is what we have Asserted Assert V in the last place to wit That the same continueth to be the Object of the Saints Faith unto this day Many will Agree Proved to what we said before who Differ from us herein There is nevertheless a very firm Argument Confirming the Truth of this Assertion included in the Proposition it self to wit That the Object of the Saints Faith is the same in all Ages though held forth under divers Administrations Which I shall reduce to an Argument and prove thus First Where the Faith is one the Object of the Faith is one But The Faith is one Therefore c. That the Faith is one is the express words of the Apostle Eph. 4.5 who placeth the One Faith with the One God importing no less than that to Affirm Two Faiths is as Absurd as to Affirm Two Gods Moreover If the Faith of the Ancients were one and the same with ours i. e. agreeing in Substance therewith and receiving the same Definition it had been impertinent for the Apostle Hebr. 11. to have illustrated the Definition of our Faith by the Examples of that of the Ancients or to go about to move us by the Example of Abraham if Abraham's Faith were different in nature from ours Nor doth hence any Difference arise because they believed in Christ with respect to his Appearance outwardly The Faith of the Saints of old the same with ours as future and we as already Appeared For nor did they then so believe in him to come as not to feel him present with them and witness him near seeing the Apostle saith They all drank of that spiritual Rock which followed them which Rock was Christ Nor do we so believe concerning his Appearance past as not also to feel and know him present with us and to feed upon him Except Christ saith the Apostle be in you ye are Reprobates so that both our Faith is one terminating in one and the same thing And as to the other Part or Consequence of the Antecedent to wit That the Object is one where the Faith is one the Apostle also proveth it in the fore-cited Chapter where he makes all the Worthies of old Examples to us Now wherein are they Imitable but because they believed in God and what was the Object of their Faith but inward and immediate Revelation as we have before proved Their Example can be no ways applicable to us except we believe in God as they did that is by the same Object The Apostle clears this yet further by his own Example Gal. 1.16 where he saith So soon as Christ was revealed in him he consulted not with flesh and blood but forthwith believed and obeyed The same Apostle Hebr. 13. vers 7 8. where he exhorteth the Hebrews to follow the Faith of the Elders adds this Reason Considering the end of their Conversation Jesus Christ the same to day yesterday and for ever hereby notably insinuating that in the Object there is no Alteration Object If any now Object The diversity of Administration Answ. I Answer That altereth not at all the Object for the same Apostle mentioneth this Diversity three times 1 Cor. 12.4 5 6. centred always in the same Object the same Spirit the same Lord the same God But further If the Object of Faith were not one and the same both to us and to them then it would follow that we were to know God some other way than by the Spirit But this were Absurd Therefore c. Lastly This is most firmly proved from a Common and Received Maxim of the School-men to wit Omnis actus specificatur ab Objecto Every Act is specified from its Object from which if it be true as they acknowledge though for the sake of many I shall not recur to this Argument as being too nice and Scholastick neither lay I much stress upon those kind of things as being that which commends not the Simplicity of the Gospel If the Object were different then the Faith would be different also Such as deny this Proposition now adays use here a Distinction granting That God is to be known by his Spirit but again denying That it is Immediate or Inward but in and by the Scriptures in which the mind of the Spirit as they say being fully and amply expressed we are thereby to know God and be led in all things As to the Negative of this Assertion That the Scriptures are
and Leading of this Spirit to be Ceased must also suppose Christianity to be Ceased which cannot subsist without it Query III Thirdly What the Work of this Spirit is is partly before shewn which Christ compriseth in two or three things What is the Work of the Spirit He will Guide you into all Truth he will Teach you all things and bring all things to your Remembrance Since Christ hath provided for us so good an Instructor what need we then lean so much to those Traditions and Commandments of men John 16.13 and 14.26 wherewith so many Christians have burthened themselves What need we set up our own Carnal and Corrupt Reason for a Guide to us in matters Spiritual The Spirit the Guide as some will needs do May it not be Complained of all such as the Lord did of old concerning Israel by the Prophets Jer. 2.13 For my People have committed two Evils they have forsaken me the Fountain of Living Waters and hewed them out Cisterns broken Cisterns that hold no water Have not many Forsaken Do not many Deride and Reject this Inward and Immediate Guide this Spirit that leads into all Truth and cast up to themselves other ways broken Ways indeed which have not all this while brought them out of the Flesh nor out of the World nor from under the Dominion of their own Lusts and sinful Affections whereby Truth which is only rightly learned by this Spirit is so much a Stranger in the Earth A perpetual Ordinance to Gods Church and People From all then that hath been mentioned concerning this Promise and these Words of Christ it will follow That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them and that the same is a standing and perpetual Ordinance as well to the Church in general in all Ages as to every Individual Member in particular as appears from this Argument The Promises of Christ to his Children are Yea and Amen and cannot fail but must of Necessity be fulfilled But Christ hath promised That the Comforter the Holy Ghost the Spirit of Truth shall abide with his Children for ever shall dwell with them shall be in them shall lead them into all Truth shall teach them all things and bring all things to their Remembrance Therefore The Comforter the Holy Ghost the Spirit of Truth his Abiding with his Children c. is Yea and Amen c. Again No Man is Redeemed from the Carnal Mind which is at Enmity with God which is not subject to the Law of God neither can be No man is yet in the Spirit but in the Flesh and cannot please God except he in whom the Spirit of God dwells But Every true Christian is in measure Redeemed from the Carnal Mind is gathered out of the Enmity and can be subject to the Law of God is out of the Flesh and in the Spirit the Spirit of God dwelling in him Therefore Every true Christian hath the Spirit of God dwelling in him Again Whosoever hath not the Spirit of Christ is none of his that is no Child no Friend no Disciple of Christ. But Every true Christian is a Child a Friend a Disciple of Christ Therefore Every true Christian hath the Spirit of Christ. Moreover Whosoever is the Temple of the Holy Ghost in him the Spirit of God dwelleth and abideth But Every true Christian is the Temple of the Holy Ghost Therefore Every true Christian hath the Spirit of God dwelling and abiding in him But to Conclude He in whom the Spirit of God dwelleth it is not in him a lazy dumb useless thing but it moveth actuateth governeth instructeth and teacheth him all things whatsoever is needful for him to know yea bringeth all things to his Remembrance But The Spirit of God dwelleth in Every true Christian Therefore The Spirit of God leadeth instructeth and teacheth Every true Christian whatsoever is needful for him to know c. § XI But there are some that will Confess Object That the Spirit doth now lead and influence the Saints but that he doth it only Subjectively or in a blind manner by inlightning their understandings to understand and believe the Truth delivered in the Scriptures but not at all by presenting those Truths to the mind by way of Object and this they call Medium incognitum Assentiendi as that of whose Working a man is not sensible This Opinion though somewhat more tolerable than the former Answ. is nevertheless not altogether according to Truth neither doth it reach the fulness of it First Because there be many Truths which as they are Applicable to Arg. I Particulars and Individuals and most needful to be known by them are no wise to be found in the Scripture as in the following Proposition shall be shewn Besides the Arguments already adduced do prove that the Spirit doth not only subjectively help us to discern Truths elsewhere delivered but also Objectively present those Truths to our minds For that which teacheth me all things and is given me for that end without doubt presents those things to my mind which it teacheth me It is not said It shall teach you how to understand those things that are written but It shall teach you all things Again That which brings all things to my Remembrance must needs present them by way of Object else it were improper to say It brought them to my Remembrance but only that it helpeth to Remember the Objects brought from elsewhere My second Argument shall be drawn from the Nature of the New Covenant by which and those that follow I shall prove That we are led by the Spirit both immediately and objectively The Nature of the Arg. II New Covenant is Expressed in divers places and Proof 1 First Isa. 59 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my Words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seed 's Seed saith the Lord from henceforth and for ever The Leadings of the Spirit By the latter part of this is sufficiently expressed the Perpetuity and Continuance of this Promise It shall not depart saith the Lord from henceforth and for ever In the former part is the Promise it self which is The Spirit of God being upon them and the Words of God being put into their mouths 1. Immediate First This was Immediate for there is no mention made of any Medium he saith not I shall by the means of such and such Writings or Books convey such and such words into your mouths but my words I even I saith the Lord shall put into your mouths 2. Objective Secondly This must be Objectively for the Words put into the mouth are the Object presented by him He saith not The words which ye shall see written my Spirit shall only Inlighten your
understandings to Assent unto but positively My Words which I have put into thy mouth c. From whence I Argue thus Vpon whomsoever the Spirit remaineth always and putteth words into his mouth him doth the Spirit Teach Immediately Objectively and Continually But The Spirit is always upon the Seed of the Righteous and putteth words into their mouths neither departeth from them Therefore The Spirit teacheth the Righteous Immediately Objectively and Continually Proof 2 Secondly The Nature of the New Covenant is yet more amply expressed Jer. 31.33 which is again repeated and re-asserted by the Apostle Hebr. 8.10 in these words For this is the Covenant that I will make with the house of Israel in those days saith the Lord I will put my Laws into their minds 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 and every man his Brother saying Know the Lord for they shall all know me from the least to the greatest The Object here is God's Law placed in the Heart and written in the Mind from whence they become God's People and are brought truly to know him The Difference between the Outward and Inward Law In this then is the Law distinguished from the Gospel The Law before was Outward written in Tables of Stone but now it is Inward written in the Heart Of old the People depended upon their Priests for the Knowledge of God but now they have all a Certain and Sensible Knowledge of him concerning which Augustine speaketh well in his Book de Literâ Spiritu from whom Aquinas first of all seems to have taken occasion to move this Question Whether the New Law be a Written Law or an Implanted Law Lex scripta vel Lex indita Which he thus resolves Affirming That the New Law or the Gospel is not properly a Law written as the old was but Lex indita an implanted Law and that the Old Law was written without but the New Law is written within on the Table of the Heart How much then are they deceived who instead of making the Gospel preferrable to the Law have made the Condition of such as are under the Gospel far worse For no doubt it is a far better and more desirable thing to Converse with God Immediately than only Mediately as being a higher and more glorious Dispensation and yet these men acknowledge The Gospel Dispensation more Glorious than that under the Law that many under the Law had Immediate Converse with God whereas they now cry It is Ceased Again Vnder the Law there was the Holy of Holies into which the High-Priest did enter and received the Word of the Lord Immediately from betwixt the Cherubims so that the People could then Certainly know the mind of the Lord But now according to these mens Judgment we are in a far worse Condition having nothing but the Outward Letter of the Scripture to guess and divine from concerning one Verse of which scarce Two can be found to Agree But Jesus Christ hath promised us better things though many are so Unwise as not to believe him even to Guide us by his own Vnerring Spirit and hath rent and removed the Vail whereby not only one and that once a year may enter but All of us at all times have Access unto him as often as we draw near unto him with pure hearts He reveals his Will to us by his Spirit and writes his Laws in our Hearts These things being then thus premised I Argue Where the Law of God is put into the mind and written in the heart there the Object of Faith and Revelation of the Knowledge of God is Inward Immediate and Objective But The Law of God is put into the mind and written in the heart of Every true Christian under the New Covenant Therefore The Object of Faith and Revelation of the Knowledge of God to Every true Christian is Inward Immediate and Objective The Assumption is the express words of Scripture The Proposition then must needs be True except That which is put into the mind and written in the heart were either not Inward not Immediate or not Objective which is most Absurd § XII The Third Argument is from these words of John 1 John 2. Arg. III vers 27. But the Anointing which ye have received of him abideth in you and ye need not that any man teach you The Anointing recommended as but the same Anointing teacheth you of all things and is Truth and no Lie and even as it hath taught you ye shall abide in him First This could not be any special 1. Common peculiar or extraordinary Priviledge but that which is Common to all the Saints it being a general Epistle directed to all them of that Age. Secondly The Apostle proposeth this Anointing in them 2. Certain as a more certain Touch-stone for them to discern and try Seducers by even than his own Writings for having in the former verse said that he had Written some things to them concerning such as Seduced them he begins the next Verse But the Anointing c. and ye need not that any man Teach you c. Which infers that having said to them what can be said he Refers them for all to the Inward Anointing which teacheth all things as the most firm constant and certain Bulwark against all Seducers And Lastly That it is a Lasting and Continuing thing 3. Lasting The Anointing which abideth if it had not been to Abide in them it could not have Taught them all things neither Guideth them against all hazzard From which I Argue thus He that hath an Anointing abiding in him which teacheth him all things so that he needs no man to Teach him hath an Inward and Immediate Teacher and hath some things inwardly and immediately Revealed unto him But The Saints have such an Anointing Therefore c. I could prove this Doctrine from many more places of Scripture which for brevities sake I omit And now come to the Second Part of the Proposition where the Objections usually formed against it are Answered Object § XIII The most Usual is That these Revelations are Vncertain Answ. But this bespeaketh much Ignorance in the Opposers for we distinguish betwixt the Thesis and the Hypothesis that is betwixt the Proposition and Supposition For it is one thing to Affirm That the true and undoubted Revelation of God's Spirit is Certain and Infallible and another thing to Affirm That this or that particular Person or People is led infallibly by this Revelation in what they speak or write because they Affirm themselves to be so Led by the Inward and Immediate Revelation of the Spirit The first is only by us Asserted the latter may be called in Question The Question is not Who are or are not so Led but Whether all ought not or may not be so Led The Certainty of the Spirit 's
of God to his Children in these latter days For I have known some of my Friends who profess the same Faith with me faithful Servants of the most-High God and full of the Divine Knowledge of his Truth as it was immediately and inwardly Revealed to them by the Spirit from a true and living Experience who not only were ignorant of the Greek and Hebrew Wrong Translations of Scriptures discerned in the Spirit by the Unlearned in Letters but even some of them could not Read their own Vulgar Language who being pressed by the Adversaries with some Citations out of the English Translation and finding them to disagree with the Manifestation of Truth in their hearts have boldly Affirmed The Spirit of God never said so and that it was certainly wrong for they did not believe that any of the Holy Prophets or Apostles had ever written so Which when I on this Account seriously Examined I really found to be Errors and Corruptions of the Translators who as in most Translations do not so much give us the genuine Significations of the words as strain them to express that which comes nearest with that Opinion and Notion they have of Truth And this seemed to me to sute very well with that saying of Augustine Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said that he gives only that honour to those Books which are called Canonical as to believe that the Authors thereof did in writing not Err. He adds And if I shall meet with any thing in these Writings that seemeth Repugnant to Truth I shall not doubt to say that either the Volume is Faulty or Erroneous that the Expounder hath not reached what was said or that I have in no wise Vnderstood it So that he supposes that in the Transcription and Translation there may be Errors § V. If it be then asked me Whether I think hereby to render the Scripture altogether uncertain Object or useless I Answer Not at all The Proposition it self declares what Esteem Answ. 1 I have for them And provided that to the Spirit from which they came be but granted that place the Scriptures themselves give it I do freely Concede to the Scripture the Second Place even whatsoever they say of themselves Which the Apostle Paul chiefly mentions in Two places Rom. 15.4 Whatsoever things were Written aforetime were Written for our Learning that we through Patience and Comfort of the Scriptures might have hope 2 Tim. 3.15 16 17. The Holy Scriptures are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture given by Inspiration from God is profitable for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto every good Work For though God do principally and chiefly lead us by his Spirit yet he sometimes conveys his Comfort and Consolation to us through his Children whom he raises up and Inspires to Speak or Write a Word in Season whereby the Saints are made Instruments in the hand of the Lord to strengthen and encourage one another which do also tend to perfect and make them wise unto Salvation And such as are led by the Spirit cannot neglect The Saints Mutual Comfort is the same Spirit in all but do naturally love and are wonderfully cherished by that which proceedeth from the same Spirit in another because such mutual Emanations of the heavenly Life tend to quicken the mind when at any time it is overtaken with Heaviness Peter himself declares this to have been the End of his Writing 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in Remembrance of those things though ye know them and be Established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in Remembrance God is Teacher of his People himself and there is nothing more Express than that such as are under the New Covenant They need no man to Teach them yet it was a Fruit of Christ's Ascension to send Teachers and Pastors for perfecting of the Saints So that the same Work is ascribed to the Scriptures as to Teachers the one to make the Man of God perfect the other for the perfection of the Saints As then Teachers are not to go before the Teaching of God himself under the New Covenant but to follow after it neither are they to Rob us of that great Priviledge which Christ hath purchased unto us by his Blood so neither is the Scripture to go before the Teaching of the Spirit or to Rob us of it Answ. 2 Secondly God hath seen meet that herein we should as in a Looking-glass see the Conditions and Experiences of the Saints of old that finding our Experience Answer to theirs The Scriptures a Looking-glass we might thereby be the more Confirmed and Comforted and our Hope Strengthened of obtaining the same End that observing the Providences attending them seeing the Snares they were liable to and beholding their Deliverances we may thereby be made Wise unto Salvation and seasonably Reproved and Instructed in Righteousness This is the Great Work of the Scriptures and their Service to us that we may witness them fulfilled in us and so discern the Stamp of God's Spirit and Ways upon them by the inward Acquaintance we have with the same Spirit and Work in our hearts The Scriptures Work and Service The Prophecies of the Scripture are also very comfortable and profitable unto us as the same Spirit Inlightens us to observe them fulfilled and to be fulfilled For in all this it is to be observed that it is only the Spiritual man that can make a right use of them they are able to make the Man of God perfect so it is not the Natural Man and whatsoever was written aforetime was written for Our Comfort Our that are the Believers our that are the Saints concerning such the Apostle speaks For as for the other the Apostle Peter plainly declares that the Vnstable and Vnlearned wrest them to their own destruction These were they that were Vnlearned in the Divine and Heavenly Learning of the Spirit not in Humane and School-literature of which we may safely presume that Peter himself being a Fisher-man had no great skill for it may be with great probability yea certainly be affirmed that he had no knowledge of Aristotle's Logick Logick which both Papists and Protestants now degenerating from the Simplicity of Truth make Hand-maid of Divinity as they call it and a necessary Introduction to their Carnal Natural and Humane Ministry By the infinite obscure Labours of which kind of men mixing-in their heathenish stuff the Scripture is rendered at this day of so little service to the simple people whereof if Jerom complained in his time now twelve hundred years ago saying Hierom. Ep. 134. ad Cypr. Tom. 3. It is wont to befall the most part of Learned men that it is
to know what can be more Expresly Affirmed And will have all men to be saved or can any Two Propositions be stated in Terms more Contradictory than these Two God willeth not some to be saved and God willeth all men to be saved or God will have no man perish If we believe the last as the Apostle hath Affirmed the first must be destroyed seeing of Contradictory Propositions the one being placed the other is destroyed Whence to Conclude he gives us a Reason of his Willingness that All men should be saved in these words Who gave himself a Ransom for all as if he would have said since Christ died for all since he gave himself a Ransom for all therefore he will have all men to be saved This Christ himself gives as the Reason of God's Love to the World in these words Joh. 3.16 God so loved the world that he gave his Only begotten Son that whosoever believeth in him should not perish but have Everlasting life Compared with 1 Joh. 4.9 This whosoever is an Indefinite Term from which no man is Excluded From all which then I thus Argue * Arg. 1. For whomsoever it is lawful to pray to them Salvation is possible But It 's lawful to pray for every Individual man in the whole World Therefore Salvation is possible unto them I prove the Major Proposition thus No man is bound to pray for that which is impossible to be attained Arg. 2 But Every man is bound and commanded to pray for all men Therefore It is not impossible to be obtained I prove also this Proposition further thus No man is bound to pray but in Faith Arg. 3 But He that prayeth for that which he judges simply Impossible to be obtained cannot pray in Faith Therefore c. Again That which God willeth is not Impossible Arg. 4 But God willeth all men to be saved Therefore It is not Impossible And lastly These for whom our Saviour gave himself a Ransom Arg. 5 to such Salvation is possible But Our Saviour gave himself a Ransom for all Therefore Salvation is possible unto them § VIII This is very positively Affirmed Hebr. 2.9 in these words Proof 1 But we see Jesus who was made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour that he by the Grace of God might taste death for every man He that will but open his Eyes may see this Truth here Asserted If he tasted Death for Every man then certainly there is no man for whom he did not taste Death then there is no man who may not be made a Sharer of the Benefit of it For he came not to Condemn the World but that the World through him might be Saved Joh. 3.17 He came not to Judge the World but to Save the World Joh. 12.47 whereas according to the Doctrine of our Adversaries he behoved to come to Condemn the World and Judge it Our Adversaries false Doctrine of a great part of Mankind being pre-ordained for Damnation Refuted and not that it might be Saved by him or to save it For if he never came to bring Salvation to a great part of Mankind but that his Coming though it could never do them good yet shall augment their Condemnation from thence it necessarily follows that he came not of Intention to Save but to Judge and Condemn the greater part of the World contrary to his own Express Testimony And as the Apostle Paul in the words above-cited doth Assert Affirmatively That God willeth the Salvation of all so doth the Apostle Peter Assert Negatively That he Proof 2 willeth not the perishing of any 2 Pet. 3.9 The Lord is not slack concerning his Promise as some men count slackness but is long-suffering to us-ward not willing that any should perish but that all should come to Repentance And this is Correspondent to that of the Prophet Ezechiel 33.11 As I live saith the Lord I have no pleasure in the death of the Wicked but that the Wicked turn from his way and live If it be safe to believe God and trust in him we must not think that he intends to Cheat us by all these Expressions through his Servants but that he was in good Earnest And that this Will and Desire of his hath not taken Effect the Blame is on our parts as shall be after spoken of which could not be if so be we never were in any Capacity of Salvation or that Christ had never died for us but left us under an Impossibility of Salvation what means all those Earnest Invitations all those Serious Expostulations all those Regretting Contemplations wherewith the Holy Scriptures are full As Why will ye die 0 house of Israel why will ye not come to me that ye might have life I have waited to be gracious unto you I have sought to gather you I have knocked at the door of your hearts Is not your destruction of your selves I have called all the day long If Men who are so Invited be under no Capacity of being Saved if Salvation be Impossible unto them shall we suppose God in this to be no other but like the Author of a Romance or the Master of a Comedy who amuses and raises the various Affections and Passions of his Spectators by divers and strange Accidents sometimes leading them into hope and sometimes into despair all those Actions in Effect being but a pure Illusion while he hath appointed what the Conclusion of all shall be Proof 3 Thirdly This Doctrine is abundantly Confirmed by that of the Apostle 1 Joh. 2.1 2. And if any man sin we have an Advocate with the Father Jesus Christ the Righteous And he is the Propitiation for our sins and not for ours only but also for the sins of the whole World The way Adversaries Comment upon the Word the Whole World which our Adversaries take to Evite this Testimony is most foolish and ridiculous The World here say they is the World of Believers For this Commentary we have nothing but their own Assertion and so while it manifestly destroys the Text may be justly Rejected For First let them shew me if they can in all the Scripture where the Whole world is taken for Believers only I shall shew them where it is many times taken for the quite Contrary as The World knows me not The World receives me not I am not of this World Besides all these Scriptures Psal. 17.14 Isa. 13.11 Matth. 18.7 Joh. 7.7 8.26 12 19. 14 17. 15 18,19 17 14,18,20 1 Cor. 1.21 2 12. 6 2. Gal. 6.14 James 1.27 2 Pet. 2.20 1 Joh. 2.15 3 1. and 4.4 5. and many more Secondly The Apostle in this very place Contra-distinguisheth the World from the Saints thus And not for ours only but for the sins of the whole World What means the Apostle by ours here is not that the sins of Believers was not he one of those Believers and was not this an Vniversal Epistle written
all unto Salvation and able to save Clemens Alexandrinus saith lib. 2. Stromat Clem. Alex. The Divine Word hath cried calling all knowing well those that will not obey And yet because it is in our power either to obey or not to obey that none may have a pretext of Ignorance it hath made a righteous Call and requireth but that which is according to the ability and strength of every one The self-same in his Warning to the Gentiles For as saith he that Heavenly Ambassadour of the Lord the Grace of God that brings Salvation hath Appeared unto all c. This is the New Song Coming and Manifestation of the Word which now shews it self in us which was in the beginning and was first of all And again Hear therefore ye who are afar off hear ye who are near the Word is hid from none the Light is common to all and shineth to all There is no darkness in the Word The Gathering unto the One and alone Love let us hasten to Salvation to the New birth that we being many may be gathered unto the One alone Love Ibid. he saith That there is Infused into all but principally into those that are trained up in Doctrine a certain Divine Influence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And again he speaketh concerning the Innate Witness worthy of belief which of it self doth plainly chuse that which is most honest And again he saith That It is not Impossible to come unto the Truth and lay hold of it seeing it is most near to us in our own Houses as the most wise Moses declareth living in three parts of us viz. in our Hands in our Mouth and in our Heart this saith he is a most true badge of the Truth which is also fulfilled in three things namely in Counsel in Action in Speaking And again he saith also unto the Unbelieving Nations Receive Christ receive Light receive Sight to the end thou may'st rightly know both God and Man The Inlightning Word The Word that hath inlightned us is more pleasant than Gold and the Stone of great value And again he saith Let us receive the Light that we may receive God let us receive the Light that we may be the Scholars of the Lord. And again he saith to those Infidel Nations The Heavenly Spirit helpeth thee Resist and Flee Pleasure Again Lib. Strom. 5. he saith God forbid that man be not a partaker of Divine Acquaintance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who in Genesis is said to be a partaker of Inspiration And Paed. lib. 1 cap 3. There is saith he some lovely and some desirable thing in man which is called the In-breathing of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same man lib. 10. Strom. directeth men unto the Light and Water in themselves who have the Eye of the Soul darkned or dimmed through Evil up-bringing and Learning let them Enter-in unto their own domestick Light or unto the Light which is in their own house 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the Truth which manifests accurately and clearly these things that have been written Just. Martyr Justin Martyr in his First Apology saith That the Word which was and is is in all even that very same Word which through the Prophets foretold things to come The Writer of the Calling of the Gentiles saith lib. 1. cap. 2. We Believe according to the same viz. Scripture and most religiously Confess Auth. de Voc. Gent. that God was never wanting in care to the generality of men who although he did lead by particular Lessons a people gathered to himself unto Godliness yet he withdrew from no Nation of men the Gifts of his own Goodness that they might be Convinced that they had received the Words of the Prophets and Legal Commands in services and testimonies of the First Principles Cap. 7. he saith That he believes that the help of Grace hath been wholly withdrawn from no man Lib. 2. cap. 1. Because albeit Salvation is far from sinners yet there is nothing void of the presence and virtue of his Salvation Cap. 2. But seeing none of that people over whom was set both the Doctrines were justified but through Grace by the Spirit of Faith who can question but that they who of whatsoever Nation in whatsoever Times could please God were ordered by the Spirit of the Grace of God which albeit in fore-time it was more sparing and hid yet denied it self to no Ages being in Virtue one in Quantity different in Counsel unchangeable in Operation multifarious Prop. III § XXIV The Third Proposition which ought to be proved is That it is by this Light Proved Seed or Grace that God works the Salvation of all men and many come to partake of the benefit of Christ's Death and Salvation purchased by him God's Salvation wrought by the Light in all By the Inward and Effectual Operations of which as many Heathens have come to be partakers of the Promises who were not of the Seed of Abraham after the flesh so may some now to whom God hath rendred the Knowledge of the History Impossible come to be saved by Christ. Having already proved that Christ hath died for all that there is a Day of Visitation given to all during which Salvation is possible unto them and that God hath actually given a measure of Saving Grace and Light unto all preached the Gospel to and in them and placed the Word of Faith in their hearts the matter of this Proposition may seem to be proved Yet shall I a little for the further satisfaction of all who desire to know the Truth and hold it as it is Jesus prove this from two or three clear Scripture-Testimonies and Remove the most-Common as well as the more-strong Objections usually brought against it Our Theam then hath two parts First That those that have the Part 1 Gospel and Christ outwardly preached unto them are not saved but by the working of the Grace and Light in their hearts Secondly That by the working and operations of this many have been Part 2 and some may be saved to whom the Gospel hath never been outwardly preached and who are utterly ignorant of the outward History of Christ. As to the First though it be granted by most yet because it 's more Part 1 in words Proved than deeds the more full discussing of which will fall-in in the next Proposition concerning Justification I shall prove it in few words And first from the words of Christ to Nicodemus Joh. 3.3 Verily verily I say unto thee except a man be born again he cannot see the Kingdom of God Now this Birth cometh not by the outward preaching of the Gospel The New Birth or Regeneration cometh not by the Outward Knowledge of Christ or knowledge of Christ or historical Faith in him seeing many have that and firmly believe it who are never thus Renewed The Apostle Paul also goes so far while he Commends the Necessity and Excellency of this New Creation as
Principle in and by which this Salvation * Jew and Gentile Scythian and Barbarian partakers of the Salvation of Christ. of Christ is exhibited to all men both Jew and Gentile Scythian and Barbarian of whatsoever Country or Kindred he be And therefore God hath raised up unto himself in this our Age faithful Witnesses and Evangelists to preach again his Everlasting Gospel and to direct Prop. 7 all as well the high Professors who boast of the Law and the Scripture and the outward Knowledge of Christ as the Infidels and Heathens that know not him that way that they may all come to mind the Light in them and know Christ in them the Just One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whom they have so long killed and made merry over and he hath not Resisted James 5.6 and give up their sins iniquities false faith professions and out-side righteousness to be Crucified by the Power of his Cross in them so as they may know Christ within to be the Hope of Glory and may come to walk in his Light and be saved who is that True Light that inlightneth Every man that cometh into the world PROPOSITION VII Concerning Justification As many as Resist not this Light but Receive the same it becomes in them a Holy Pure and Spiritual Birth bringing forth Holiness Righteousness Purity and all those 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 Apostle's words But ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus 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 justify us after this manner 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 Tit. 3.5 § I. THE Doctrine of Justification comes well in order after the Discussing of the Extent of Christ's Death and of the Grace thereby Communicated some of the sharpest Contests concerning this having from thence their Rise Many are the Disputes among those called Christians concerning this point and indeed if all were truly minding that which justifieth there would be less noise about the Notions of Justification I shall briefly review this Controversy as it stands among others and as I have often seriously observed it then in short State the Controversy as to us and open our Sense and Judgment of it and Lastly prove it if the Lord will by some Scripture-Testimonies and the certain Experience of all that ever were truly Justified Observ. I § II. That this Doctrine of Justification hath been and is greatly vitiated in the Church of Rome is not by us questioned though our Adversaries who for want of better Arguments do often make Lies their Refuge have not spared in this respect to stigmatize us with Popery The Method of Justification taken by the Church of Rome but how untruly will hereafter appear For to speak little of their Meritum ex Condigno which was no doubt a very common Doctrine of the Romish Church especially before Luther though most of their modern Writers especially in their Controversies with Protestants do partly deny it partly qualify it and seem to state the matter only as if they were Propagators and Pleaders for Good Works by the others denied Yet if we look to the Effects of this Doctrine among them as they appear in the generality of their Church-members not in things disapproved but highly approved and commended by their Father the Pope The Pope's Doctrine of Merits the most beneficial of all his Revenues and all his Clients as the most beneficial Casuality of all his Revenue we shall find that Luther did not without great ground oppose himself to them in this matter and if he had not himself run into another Extream of which hereafter his Work would have stood the better For in this as in most other things he is more to be Commended for what he pulled down of Babylon than for what he built of his own Whatever then the Papists may pretend or even some good men among them may have thought Experience sheweth and it is more than manifest by the universal and approved Practice of their people that they place not their Justification so much in Works that are truly and morally good and in the being truly renewed and sanctified in the mind as in such things as are either nor good nor evil or may truly be called Evil and can no otherways be reckoned Good Papists Justification depends upon the Pope's Bulls than because the Pope pleases to call them so So that if the matter be well sifted it will be found that the greatest part of their Justification depends upon the Authority of his Bulls and not upon the Power Virtue and Grace of Christ Revealed in the heart and Renewing of it As will appear First from their Principle concerning Proof I their Sacraments which they say Confer Grace ex opere operatô Their Sacraments So that if a man partake but of them he thereby obtains Remission of sin though he remain as he was the Vertue of the Sacraments making up the want that is in the man So that this Act of Submission and Faith to the Laws of the Church and not any Real Inward Change is that which justifieth him As for Example If a man make use of the Sacrament as they call it of Penance so as to Tell over his Sins to a Priest Papists Penance though he have not true Contrition which the Lord hath made absolutely necessary for penitent sinners but only Attrition a figment of their own that is If he be sorry he hath sinned not out of any love to God or his Law which he hath Transgressed but for fear of punishment yet doth the Virtue of the Sacrament as they affirm procure to him Remission of Sins so that being Absolved by the Priest he stands accepted and Justified in the sight of God This man's Justification then proceedeth not from his being truly Penitent and in any measure inwardly Changed and Renewed by the working of God's Grace in his heart but meerly from the Authority of the Priest and Virtue of the Sacrament who hath pronounced him Absolved so that his Justification is from somewhat without him and not within him Secondly This will yet more appear in the matter of Indulgences Proof II where Remission of all Sins not only past Papist-Indulgences but for Years to come is annexed to the Visiting such and such Churches and Reliques saying
this is that other saying of the same Apostle Gal. 4.19 My little Children of whom I travel in Birth again until Christ be formed in you and therefore the Apostle terms this Christ within the Hope of Glory Col. 1.27 28. Now that which is the hope of glory can be no other than that which we immediately and most nearly Rely upon for our Justification and that whereby we are really and truly made Just. And as we do not hereby deny but the Original and Fundamental Cause of our Justification is the love of God manifested in the Appearance of Jesus Christ in the flesh who by his life death Christ by his Death and Sufferings has open'd a way for our Reconciliation sufferings and obedience made a way for our Reconciliation and became a Sacrifice for the Remission of sins that are past and purchased unto us this Seed and Grace from which this Birth arises and in which Jesus Christ is inwardly Received formed and brought forth in us in his own pure and holy Image of Righteousness by which our Souls live unto God and are cloathed with him and have put him on even as the Scripture speaks Eph. 4.23 24 Gal. 3.27 We stand Justified and Saved in and by him and by his Spirit and Grace Rom. 3.24 1 Cor. 6.11 Tit. 3.7 So again reciprocally we are hereby made partakers of the fulness of his Merits and his cleansing Blood is near to wash away every Sin and Infirmity and to heal all our back-slidings as often as we turn towards him by unfeigned Repentance and become Renewed by his Spirit Those then that find him thus Raised and Ruling in them have a true ground of Hope to believe that they are Justified by his Blood But let not any deceive themselves so as to foster themselves in a vain Hope and Confidence that by the Death and Sufferings of Christ they are Justified so long as sin lies at their door Gen. 4.7 Iniquity prevails and they remain yet Vnrenewed and Vnregenerate lest it be said unto them I know you not Let that saying of Christ be remembred Not every one that saith Lord Lord shall enter but he that doth the Will of my Father Matth. 7.21 To which let these excellent sayings of the beloved Disciple be added Little Children let no man deceive you he that doth righteousness is righteous even as he is righteous He that committeth sin is of the Devil because if our heart condemn us God is greater than our heart and knoweth all things 1 John 3.7 and 20. Many famous Protestants bear witness to this inward Justification by Christ inwardly Revealed and Formed in man Borhaeus in Gen. pag. 162. As 1. M. Borhaeus In the Imputation saith he wherein Christ is Ascribed and Imputed to believers for Righteousness the Merit of his Blood and the Holy Ghost given unto us by virtue of his Merits are equally Included And so it shall be Confessed The Testimonies of Famous Protestants of Inward Justification that Christ is our Righteousness as well from his Merit Satisfaction and Remission of sins obtained by him as from the Gifts of the Spirit of Righteousness And if we do this we shall consider the whole Christ proposed to us for our Salvation and not any single part of him The same man p. 169. In our Justification then Christ is considered who breaths and lives in us to wit by his Spirit put-on by us concerning which putting-on the Apostle saith Ye have put on Christ. And again p. 171. We endeavour to Treat in Justification not of part of Christ but him wholly in so far as he is our Righteousness every way And a little after As then blessed Paul in our Justification when he saith Whom he Justified them he Glorified comprehends all things which pertain to our being Reconciled to God the Father and our Renewing which fits us for attaining unto Glory such as Faith Righteousness Christ and the Gift of Righteousness exhibited by him whereby we are Regenerated to the fulfilling of the Justification which the Law requires so we also will have all things comprehended in this cause which are contained in the Recovery of Righteousness and and Innocency And p. 181. The Form saith he of our Justification is the Divine Righteousness it self by which we are formed just and good This is Jesus Christ who is esteemed our Righteousness partly from the Forgiveness of sins and partly from the Renewing and the Restoring of that Integrity which was lost by the fault of the first Adam so that this New and Heavenly Adam being put-on by us of which the Apostle saith Ye have put on Christ ye have put him on I say as the Form so the Righteousness Wisdom and Life of God So also affirmeth Claudius Alberius Inuncunanus Inuncunanus see his Orat. Apodict Lausaniae Excus 1587. Orat. 2. p. 86 87. Zuinglius also in his Epistle to the Princes of Germany as cited by Himmelius Zuinglius c. 7. p. 60. saith That the Sanctification of the Spirit is true Justification Essius which alone suffices to Justify Essius upon 1 Cor. 6.11 saith Lest Christian Righteousness should be thought to consist in the Washing alone that is in the Remission of Sins he addeth the other Degree or part but ye are sanctified that is Ye have attain'd to Purity so that ye are now truly holy before God Lastly expressing the sum of the Benefit received in one word which includes both the parts But ye are Justified the Apostle adds in the Name of the Lord Jesus Christ that is by his Merits and in the Spirit of our God that is the Holy Spirit proceeding from God and communicated to us by Christ. And lastly R. Baxter R. Baxter a famous English Preacher who yet liveth in his Book called Aphorisms of Justification p. 80. saith That some ignorant Wretches gnash their Teeth at this Doctrine as if it were flat Popery not understanding the nature of the Righteousness of the New Covenant which is all out of Christ in our selves thô wrought by the Power of the Spirit of Christ in us § IX The Third thing proposed to be considered is Concerning Good Position III Works their necessity to Justification I suppose there is enough said before to clear us from any Imputation of being Popish in this matter Good Works But if it be queried Whether we have not said or will not affirm Quest. that a man is Justified by Works I answer I hope none need neither ought to take Offence Answ. if in this matter we use the plain language of the Holy Scripture which saith expresly in Answer hereunto James 2.24 Ye see then That Works are necessary to Justification how that by Works a man is Justified and not by Faith only I shall not offer to prove the Truth of this saying since what is said in this Chapter by the Apostle is sufficient to Convince any man that will read and
believe it I shall only from this derive this one Argument If no man can be Justified without Faith and no Faith be living Arg. nor yet available to Justification without Works Then Works are necessary to Justification But the First is true Therefore also the Last For this Truth is so apparent and evident in the Scriptures that for the proof of it we might transcribe most of the Precepts of the Gospel I shall Instance a few which of themselves do so clearly Assert the thing in Question that they need no Commentary nor further Demonstration And then I shall answer the Objections made against this which indeed are the Arguments used for the Contrary Opinion Hebr. 12.14 Not the Sayers but the Doers are blessed Without holiness no man shall see God Matth. 7.21 Not every one that saith unto me Lord Lord shall enter into the Kingdom of heaven but he that doth the Will of my Father which is in heaven Joh. 13.17 If ye know these things happy are ye if ye do them 1 Cor. 7.19 Circumcision is nothing and Vncircumcision is nothing but the keeping of the Commandments of God Rev. 22.14 Blessed are they that do his Commandments that they may have right to the Tree of Life and through the Gates may enter into the City And many more that might be Instanced From all which I thus Argue If those only can Enter into the Kingdom Arg. that do the Will of the Father If those be accounted only the Wise builders and happy that do the sayings of Christ If no Observations avail but only the keeping of the Commandments and if they be blessed that do the Commandments and thereby have right to the Tree of Life and Entrance through the Gate into the City Then Works are absolutely necessary to Salvation and Justification But the First is true And therefore also the Last The Consequence of the Antecedent is so clear and evident that I think no man of sound Reason will call for a proof of it § X. * Object 1. But they Object that Works are not necessary to Justification First Because of that saying of Christ Luke 17.10 When ye shall have done all these things that are Commanded you say We are unprofitable servants c. Answer As to God we are indeed Vnprofitable for he needeth nothing neither can we Add any thing unto him Unprofitable Servants but as to our selves we are not Vnprofitable else it might be said that it is not profitable for a man to keep God's Commandments Answ. which is most Absurd and would Contradict Christ's Doctrine throughout God needeth nothing Doth not Christ Matth. 5. through all those Beatitudes pronounce men blessed for their purity for their meekness for their peaceableness c And is not then that for which Christ pronounceth men blessed profitable unto them Moreover Matth. 25.21 23. doth not Christ pronounce the men good and faithful servants Those that had improved their Talents were called Good and Faithful Servants that Improved their Talents Was not their doing of that then profitable unto them And vers 30. it is said of him that hid his Talent and did not Improve it Cast ye the Vnprofitable servant into utter darkness If then their not improving of the Talent made the man Vnprofitable and he was therefore cast into utter darkness it will follow by the Rule of Contraries so far at least that the Improving made the other profitable seeing if our Adversaries will allow us to believe Christ's words this is made a Reason and so at least a Cause Instrumental of their Acceptance Well done good and faithful Servant thou hast been faithful over a few things I will make thee Ruler over many things Enter thou into the Joy of thy Lord. Object 2 Secondly They object those sayings of the Apostle where he excludes the deeds of the Law from Justification as first Rom. 3.20 Because by the deeds of the Law there shall be no flesh justified in his sight and v. 28. Therefore we conclude that a man is Justified by Faith without the deeds of the Law Answ. We have shewn already what place we give to Works even to Answ. 1 the best of Works in Justification and how we ascribe its Immediate and Formal Cause to the Worker brought forth in us The Works of the Gospel or Grace distinguish't from the Works of the Law but not to the Works But in answer to this Objection I say There is a great difference betwixt the works of the Law and those of Grace or of the Gospel The first are excluded the second not but are necessary The first are those which are performed in man's own will and by his strength in a conformity to the outward Law and Letter and therefore are man's own Imperfect Works or works of the Law which makes nothing perfect And to this belong all the Ceremonies Purifications Washings and Traditions of the Jews The second are the works of the Spirit of Grace in the heart wrought in Conformity to the Inward and Spiritual Law which Works are not wrought in man's Will nor by his power and ability but in and by the Power and Spirit of Christ in us and therefore are pure and perfect in their kind as shall hereafter be proved and may be called Christ's Works for that he is the Immediate Author and Worker of them Such Works we affirm absolutely Necessary to Justification so that a man cannot be Justified without them and all Faith without them is dead and useless as the Apostle James saith Now that such a Distinction is to be admitted and that the Works excluded by the Apostle in the matter of Justification are of the first kind will appear if we consider the Occasion of the Apostle mentioning this as well here as throughout in his Epistle to the Galatians where he speaks of this matter and to this purpose at large which was this That whereas many of the Gentiles that were not of the Race nor Seed of Abraham as concerning the flesh were come to be Converted to the Christian Faith and believe in him some of those that were of the Jewish Proselytes thought to subject the faithful and believing Gentiles to the Legal Ceremonies and Observations as necessary to their Justification The Occasion of the Apostles speaking of the Works of the Law which are Excluded This gave the Apostle Paul occasion at length in his Epistle to the Romans Galatians and elsewhere to shew the Vse and Tendency of the Law and of its Works and to Contradistinguish them from the Faith of Christ and Righteousness thereof shewing how the former was Ceased and become Ineffectual the other Remaining and yet Necessary And that the Works excluded by the Apostle are of this kind of Works of the Law appears by the whole strain of his Epistle to the Galatians Chap. 1 2 3 4. For after in Chap. 4. he upbraideth them for their returning unto the Observation of days
he was Separated to be an Apostle Capable to impart to the Romans Spiritual gifts and Chapter 8. vers 2. That the Law of the Spirit of Life in Christ Jesus had made him free from the Law of sin and death so then he was not Carnal And seeing there are Spiritual men in this life as our Adversaries will not deny and is intimated through this whole 8 Chapter to the Romans it will not be denied but the Apostle was one of them So then as his calling himself Carnal in Chap. 7. cannot be understood of his own proper state neither can the rest of what he speaks there of that kind be so understood yea after verse 24. where he makes that Exclamation he adds in the next verse I thank God through Jesus Christ our Lord signifying that by him he witnessed deliverance and so goeth on shewing how he had obtained it in the next Chapter viz. 8. v. 35. Who shall separate us from the love of Christ and vers 37. But in all these things we are more than Conquerors And in the last verse Nothing shall be able to separate us c. But wherever there is a Continuing in sin there is a separation in some degree seeing every Sin is contrary to God and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Trangression of the Law I Joh. 3.4 and whoever committeth the least Sin is overcome of it and so in that respect is not a Conqueror * Whom sin has Conquer'd is no Conqueror but Conquered This Condition then which the Apostle plainly testified he with Some others had obtained could not consist with Continual Remaining and Abiding in Sin †Obj. IV. Fourthly They object the Faults and Sins of several Eminent Saints as Noah David c. I Answer That doth not at all prove the Case For the question is not Whether good men may not fall into sin which is not denied Answ. but Whether it be not possible for them not to sin It will not follow because these men sinned that therefore they were never free of sin but always sinned For at this rate of arguing it might be urged according to this Rule Contrariorum par ratio i. e. The reason of Contraries is alike That if because a Good man hath sinned once or twice he can never be free from sin Can they that sin be never freed from sin but must always be daily and continually a sinner all his life long then by the Rule of Contraries If a Wicked man have done good once or twice he can never be free from Righteousness but must always be a Righteous man all his life time which as it is most Absurd in it self so it is Contrary to the plain Testimony of the Scripture Ezech. 33.12 to the 18 th Lastly they Object That if Perfection or Freedom from sin be Attainable Object V this will render Mortification of Sin useless and make the Blood of Christ of no service to us neither need we any more pray for forgiveness of sins I Answer I had almost omitted this Objection Answ. because of the manifest Absurdity of it For can Mortification of sin be useless where the End of it is obtained seeing there is no attaining of this perfection but by mortification Doth the hope and belief of Overcoming render the Fight unnecessary Let rational men judge which hath most sense in it to say as our Adversaries do It is necessary that we fight and wrestle Who fights and not in hopes to Overcome his Foe but we must never think of overcoming We must resolve still to be overcome Or to say Let us fight because we may overcome Whether do such as believe they may be Cleansed by it or those that believe they can never be Cleansed by it render the Blood of Christ most effectual If Two Men were both grievously diseased and applied themselves to a Physician for Remedy which of those do most Commend the Physician and his Cure he that believeth he may be Cured by him and as he feels himself Cured confesseth that he is so and so can say This is a skilful Physician This is good Medicine behold I am made whole by it or he that never is Cured nor ever believes that he can so long as he lives As for praying for forgiveness we deny it not Praying for Forgiveness of Sin for that all have sinned and therefore all need to pray that their sins past may be blotted out and that they may be daily preserved from sinning And if hoping or believing to be made free from sin hinders praying for forgiveness of sin it would follow by the same Inference that men ought not to forsake Murder Adultery or any of these gross Evils seeing the more men are sinful the more plentiful occasion there would be of asking forgiveness of sin and the more work for Mortification But the Apostle hath sufficiently refuted such sin-pleasing Cavils in these words Rom. 6.1 2. Shall we continue in sin that Grace may abound God forbid But Lastly It may be easily answered by a Retortion to those that press this from the words of the Lord's Prayer Forgive us our debts that this militates no less against perfect Justification than against perfect Sanctification For if all the Saints the least as well as the greatest be perfectly Justified in that very hour wherein they are Converted as our Adversaries will have it then they have Remission of sins long before they die May it not then be said to them What need have ye to pray for Remission of Sin who are already Justified whose sins are long ago forgiven both past and Prop. 9 to come § X. But this may suffice Concerning this Possibility Jerom speaks clearly enough Testimonies of the Fathers concerning Perfection or Freedom from Sin lib. 3. adver Pelagium This we also say that a man may not sin if he will for a time and place according to his bodily weakness so long as his mind is Intent so long as the Cords of the Cythar relax not by any Vice And again in the same Book Which is that that I said that it is put in our power to wit being helped by the Grace of God either to sin Jerom. or not to sin For this was the Error of Pelagius which we indeed reject and abhor and which the Fathers deservedly withstood that man by his natural strength without the help of God's Grace could attain to that state Augustine so as not to sin And Augustine himself a great Opposer of the Pelagian Heresy did dot deny this possibility as Attainable by the help of God's Grace as in his Book de Spiritu Literâ cap. 2. and his Book de Naturâ Gratiâ against Pelagius cap. 42 50 60 63. de Gestis Concilii Palaestini Gelasius cap. 7. II. and de Peccatô Originali lib. 2. cap. II. Gelasius also in his Disputation against Pelagius saith But if any affirm that this may be
becomes extinguished in them and they become dead as to it and so it retires and devolves it self again into Christ who is the righteous heir of Life and he gives the Title and true Right again immediately to whom it pleaseth him even to as many as being turned to his Pure Light in their Consciences come again to walk in his righteous and innocent Life and so become true Members of his Body which is the Church So the Authority power and heirship is not annexed to persons as they bear the bare Names or retain a Form holding the meer shell or shadow of Christianity but the promise is to Christ and to the Seed in whom the Authority is Inherent and in as many as are one with him and united unto him by purity and holiness and by the inward Renovation and Regeneration of their minds Moreover this pretended Succession is contrary to Scripture-definitions and nature of the Church of Christ and of the true Members For first The Church is the house of God the pillar and ground of Truth 1 Tim. 3.15 But according to this Doctrine the house of God is a polluted Nest of all sort of Wickedness and Abominations 1. The House of God is no polluted Nest no Atheist nor Pretender here can rest made up of the most ugly defiled and perverse Stones that are in the Earth where the Devil rules in all manner of Vnrighteousness For so our Adversaries Confess and History informs the Church of Rome to have been as some of their Historians acknowledge and if that be truly the House of God what may we call the House of Satan or may we call it therefore the House of God notwithstanding all this Impiety because they had a bare Form and that vitiated many ways also and because they pretended to the Name of Christianity though they were Anti-Christian Devilish and Atheistical in their whole practice and spirit and also in many of their principles Would not this infer yet a greater Absurdity as if they had been something to be accounted of because of their Hypocrisy and Deceit and false pretences whereas the Scripture looks upon that as an Aggravation of Guilt and calls it Blasphemy Rev. 2.9 Of two wicked men he is most to be abhorred who covereth his Wickedness with a vain pretence of God and Righteousness even so these abominable Beasts and fearful Monsters who look upon themselves to be Bishops in the Apostate Church were never a whit the better that they falsly pretended to be the Successors of the Holy Apostles unless to Lie be commendable and that Hypocrisy be the Way to Heaven Yea were not this to fall into that Evil condemned among the Jews Jer. 7.4 Trust ye not in lying words saying the Temple of the Lord the Temple of the Lord the Temple of the Lord are these but throughly amend your ways c. as if such outward Names and things were the thing the Lord regarded and not Inward Holiness or can that then be the Pillar and Ground of Truth which is the very Sink and Pit of Wickedness from which so much Error Superstition Idolatry and all Abomination springs Can there be any thing more contrary both to Scripture and Reason Secondly The Church is defined To be the Kingdom of the Dear Son of God into which the Saints are Translated 2. Christ is the Head his Body undefiled being delivered from the power of darkness It is called the Body of Christ which from him by Joints and Bands having nourishment ministred and knit together increaseth with the Increase of God Col. 2.19 But can such Members such a Gathering as we have demonstrated that Church and Members to be among whom they alledge their pretended Authority to have been preserved and through which they derive their Call can such I say be the Body of Christ or the Members thereof or is Christ the Head of such a corrupt dead dark abominable stinking Carcase If so then might we not as well affirm against the Apostle 2 Cor. 6.14 That Righteousness hath fellowship with Unrighteousness that Light hath communion with Darkness What Fellowship hath Christ with Belial that Christ hath Concord with Belial that a Believer hath part with an Infidel and that the Temple of God hath Agreement with Idols Moreover no man is called the Temple of God nor of the Holy Ghost but as his Vessel is purified and so he fitted and prepared for God to dwell in and many thus fitted by Christ become his body in and among whom he dwells and walks according as it is written I will dwell in them and walk in them and I will be their God and they shall be my people It is therefore that we may become the Temple of Christ and people of God that the Apostle in the following verse exhorts saying out of the Prophet Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty But to what purpose is all this Exhortation and why should we separate from the Vnclean if a meer outward Profession and Name be enough to make the True Church and if the Vnclean and Polluted were both the Church and lawful Successors of the Apostles inheriting their Authority and transmitting it to others Yea how can the Church be the Kingdom of the Son of God as contra-distinguished from the Kingdom and Power of Darkness and what need yea what possibility of being Translated out of the one into the other if those that make up the Kingdom and Power of Darkness be real Members of the True Church of Christ and not simple Members only but the very Pastors and Teachers of it But how do they Increase in the Increase of God and receive Spiritual Nourishment from Christ the Prop. 01 Head that are Enemies of him in their hearts by wicked works and openly go into perdition Verily as no Metaphysical and nice Distinctions that though they were practically Priests frivolous Distinction of Enemies to God by Practice and Members of his Church by Office as to their own private states Enemies to God and Christ and so Servants of Satan yet they were by virtue of their Office Members and Ministers of the Church and so able to Transmit the Succession I say as such invented and frivolous Distinctions will not please the Lord God neither will he be deluded by such nor make up the glorious Body of his Church with such meer out-side Hypocritical Shews nor be beholden to such painted Sepulchres for to be Members of his Body which is sound pure and undefiled and therefore he needs not such false and corrupt Members to make up the Defects of it so neither will such Distinctions satisfy truly tender and Christian Consciences especially considering the Apostle is so far from desiring us to Regard that as that we are
Dispensation which hath so much the more of the Wisdom and Glory of God in it as it 's contrary to the nature of man's Spirit Will and Wisdom The silent Waiting upon God obtained § VII As there can be nothing more opposite to the Natural Will and Wisdom of man than this silent-Waiting upon God so neither can it be obtained nor rightly comprehended by man but as he layeth down his own Wisdom and Will so as to be content to be throughly subject to God And therefore it was not preached nor can be so practised but by such as find no outward Ceremony no Observations no Words yea not the best and purest Words even the Words of Scripture able to satisfie their weary and afflicted Souls because where all these may be the life power and vertue which make such things effectual may be wanting Such I say were necessitate to cease from all outwards and to be silent before the Lord and being directed to that Inward Principle of Life and Light in themselves as the most-excellent Teacher which can never be removed into a Corner came thereby to be Learned to Wait upon God in the measure of Life and Grace received from him and to Cease from their own forward words and actings in the natural willing and comprehension and feel after this inward Seed of Life that as it moveth they may move with it and be acted by its Power and influenced whether to pray preach or sing And so from this Principle of man's being Silent and not acting in the things of God of himself until thus acted by God's Light and Grace in the heart did naturally spring that manner of Sitting silent together and Waiting together upon the Lord. For many thus principled Meeting together in the pure fear of the Lord did not apply themselves presently to speak pray or sing c. being afraid to be found acting forwardly in their own wills but each made it their work to Retire inwardly to the measure of Grace in themselves not only being silent as to Words but even abstaining from all their own Thoughts Imaginations and Desires So Watching in a holy dependence upon the Lord and meeting together not only outwardly in one place What it is to meet in Jesus Name but thus inwardly in One Spirit and in One Name of Jesus which is his Power and Vertue they came thereby to enjoy and feel the arisings of this Life which as it prevails in each particular becomes as a flood of Refreshment and over-spreads the whole Meeting For man and man's Part and Wisdom being denied and chained down in every Individual and God exalted and his Grace in dominion in the heart thus his Name comes to be One in all and his Glory breaks forth and covers all and there is such a holy Awe and Reverence upon every Soul that if the natural part should arise in any or the wise part or what is not one with the Life it would presently be Chained down and Judged out And when any are through the breaking forth of this Power constrained to utter a Sentence of Exhortation or Praise or to breath to the Lord in Prayer Prov. 27. ver 19. then all are sensible of it for the same Life in them answers to it as in water Face answereth to Face This is that Divine and Spiritual Worship which the World neither knoweth nor understandeth which the Vulture-Eye seeth not into Yet many and great are the Advantages Advantages of silent Meetings which my Soul with many others hath tasted of hereby and which would be found of all such as would seriously Apply themselves hereunto For when people are gathered thus together not meerly to hear men nor depend upon them but all are inwardly taught to stay their Minds upon the Lord Isa. 10.20.26.3 and wait for his appearance in their hearts thereby the forward working of the spirit of man is stayed and hindered from mixing it self with the Worship of God and the Form of this Worship is so naked and void of all outward and worldly splendor that all occasion for man's Wisdom to be exercised in that Superstition and Idolatry hath no lodging here and so there being also an inward Quietness and Retiredness of mind the Witness of God ariseth in the heart and the Light of Christ shineth whereby the Soul cometh to see its own Condition And there being many joined together in this same Work there is an inward Travel and Wrestling and also as the measure of Grace is abode in an Overcoming of the power and spirit of darkness And thus we are often greatly strengthned and renewed in the spirits of our minds without a word and we enjoy and possess the holy Fellowship and Communion of the Body and Blood of Christ Eph. 4. ver 23. by which our inward man is nourished and fed Which makes us not to dote upon outward Water and Bread and Wine in our Spiritual things Now as many thus gathered together grow up in the strength power and vertue of Truth and as Truth comes thus to have Victory and Dominion in their Souls then they receive an Vtterance Speaking to Edification and speak steadily to the Edification of their Brethren and the pure Life hath a free passage through them and what is thus spoken Edifieth the Body indeed Such is the evident Certainty of that Divine Strength that is communicated by thus Meeting together and Waiting in silence upon God that sometimes when one hath come in that hath been Vnwatchful and Wandering in his Mind or suddenly out of the Hurry of outward Business and so not inwardly gathered with the rest so soon as he retires himself inwardly this Power being in a good measure raised in the whole Meeting will suddenly lay hold upon his Spirit and wonderfully help to raise up the good in him and beget him into the sense of the same Power to the melting and warming of his heart even as the Warmth would take hold upon a man that is Cold coming into a Stove or as a Flame will lay hold upon some little Cumbustible Matter being near unto it Yea if it fall out that several Met together be straying in their minds though outwardly silent and so wandering from the measure of Grace in themselves which through the working of the Enemy and Negligence of some may fall out if either one come in or may be in who is Watchful and in whom the Life is raised in a great measure as that one keeps his place he will feel a secret Travel for the rest in a Sympathy with the Seed which is oppressed in the other and kept from arising by their Thoughts and Wandrings A secret Travel one for another in Silent Meetings And as such a Faithful one waits in the Light and keeps in this Divine Work God oftentimes answers the secret Travel and Breathings of his own Seed through such a one so that the rest will find themselves secretly
to Rejoice therefore even that we are sensible of this Power that hath often-times laid hold upon our Adversaries and made them yield unto us and join with us and confess to the Truth before they had any distinct or discursive Knowledge of our Doctrines So that sometimes many at one Meeting have been thus Convinced and this Power would sometimes also reach to and wonderfully Work even in little Children to the Admiration and Astonishment of many § IX Many are the blessed Experiences which I could relate of this Silence and manner of Worship Yet silence is no Law but words may follow yet do I not so much commend and speak of Silence as if he had a Law in it to shut out praying or preaching or tied ourselves thereunto not at all for as our Worship consisteth not in the words so neither in silence as silence but in an holy dependence of the mind upon God from which dependance Silence necessarily follows in the first place until words can be brought forth which are from God's Spirit And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer when it is needful so that of the many Gatherings and Meetings of such as are Convinced of the Truth there is scarce any in whom God raiseth not up some or other to Minister to his Brethren that there are few Meetings that are altogether silent For when many are Met together in this one Life and Name it doth most naturally and frequently excite them to pray to and praise God and stir up one another by mutual Exhortation and Instructions yet we judge it needful there be in the first place some times of Silence during which every one may be gathered inward to the Word and Gift of Grace from which he that Ministreth may receive Strength to bring forth what he Ministreth and that they that hear may have a sense to discern betwixt the precious and the vile and not to hurry into the Exercise of these things so soon as the Bell rings as other Christians do Yea and we doubt not but assuredly know that the Meeting may be good and refreshful though from the sitting down to the rising up thereof there hath not been a word as outwardly spoken and yet Life may have been known to abound in each Particular and an inward growing up therein No absolute Necessity for words thô from the life at times and thereby yea so as words might have been spoken acceptably and from the life yet there being no absolute Necessity laid upon any so to do all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves Which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own thoughts and workings to feel the Lord to bring forth the Will and the Deed which many can declare by a blessed Experience Though indeed it cannot but be hard for the Natural man to receive or believe this doctrine and therefore it must be rather by a sensible Experience and by coming to make proof of it than by Arguments that such can be Convinced of this thing seeing it is not enough to believe it if they come not also to enjoy and possess it Yet in Condescension to and for the sake of such as may be the more willing to Apply themselves to the practice and experience hereof that they found their understandings Convinced of it and that it is founded upon Scripture and Reason I find a freedom of mind to add some few Considerations of this kind for the Confirmation hereof besides what is before mentioned of our Experience § X. That to wait upon God and to watch before him To Wait and Watch Commanded in the Scriptures is a Duty incumbent upon all I suppose none will deny and that this also is a Part of Worship will not be called in question since there is scarce any other so frequently commanded in the Holy Scriptures as may appear from Psal. 27.14 37. v. 7. 34. Prov. 20.22 Isai. 30.18 Hosea 12.6 Zach. 3.8 Matth. 24.42 25.13 26.41 Mark 13.33 35. 37. Luke 21.36 Acts 1.4 20.31 1 Cor. 16.13 Col. 4.2 1 Thess. 5.6 2 Tim. 4.5 1 Pet. 4.7 Also this Duty is often recommended with very great and precious Promises as Psal. 25.3 37.9 69.6 Isai. 40.31.42 23. Lam. 3.25 26. They that wait upon the Lord shall renew their strength c. Now how is this Waiting upon God or Watching before him but by his Silence of which we have spoken Which as it is in it self a great and principal Duty so it necessarily in Order both of Nature and Time preceedeth all other But that it may be the better and more perfectly understood as it is not only an outward Silence of the Body but an inward Silence of the Mind from all its own Imaginations and self-Cogitations let it be considered according to Truth and to the Principles and Doctrines heretofore affirmed and proved that Man is to be considered in a twofold respect to wit in his Natural unregenerate and fal'n State and in his Spiritual and Renewed Condition from whence ariseth that distinction of the Natural and Spiritual man so much used by the Apostle and heretofore spoken of Also these two Births of the mind proceed from the two Seeds in man respectively to wit the Good Seed and the Evil And from the Evil Seed doth not only proceed all manner of Gross and abominable Wickedness and Profanity but also Hypocrisy and these Wickednesses which the Scripture calls spiritual Whence wickednesses rise that are spirituals because it is the Serpent working in and by the natural man in things that are spiritual which having a shew appearance of good are so much the more hurtful dangerous as it is Satan transformed transforming himself into an Angel of Light And therefore doth the Scripture so pressingly and frequently as we have heretofore had occasion to observe shut out and exclude the Natural man from meddling with the things of God denying his Endeavours therein though acted and performed by the most eminent of his parts as of Wisdom and Vtterance Also this spiritual Wickedness is of two sorts though both one in kind as proceeding from one Root yet different in their Degrees and in the Subjects also sometimes The one is From whence all Heresies did spring when as the Natural man is meddling in and working in the things of Religion doth from his own Conceptions and Divinations affirm or propose Wrong and Erroneous Notions and Opinions of God and things spiritual and invent superstitions ceremonies observations and rites in Worship from whence have sprung all the Heresies and Superstitions that are among Christians The other is when as the Natural Man from a meer Conviction of his understanding doth in the forwardness of his own Will and by his own natural strength without the influence and leading of
themselves with the Arm of Flesh but we at the same time exercise Worship towards God and also patiently bear the Reproaches and Ignominies which Christ prophesied should be so incident and frequent to Christians For how can the Papists say their Mass if there be any there to disturb and interrupt them Do but take away the Mass-book The Worship of the Papists soon Interrupted the Calice the Host or the Priest's Garments yea do but spill the Water or the Wine or blow out the Candles a thing quickly done and the whole Business is marred and no Sacrifice can be offered The Protestants the like and Anabaptists Take from the Lutherans or Episcopalians their Liturgy or Common prayer-book and no service can be said Remove from the Calvinists Arminians Socinians Independents or Anabaptists the Pulpit the Bible and the Hour-glass or make but such a Noise as the Voice of the Preacher cannot be heard or disturb him but so before he come or strip him of his Bible and his Books and he must be dumb for they all think it an Heresy to Wait to speak as the Spirit of God giveth utterance and thus easily their Whole Worship may be marred But when people Meet together and their Worship consisteth not in such outward Acts and they depend not upon any one's speaking but meerly sit down to Wait upon God and to be gathered out of all Visibles and to feel the Lord in Spirit none of these things can hinder them of which we may say of a truth we are sensible Witnesses For when the Magistrates stirred up by the Malice and Envy of our Opposers have used all means possible and yet in vain to deter us from Meeting together and that openly and publickly in our own hired Houses for that purpose both Death Banishments Imprisonments Finings Beatings Whippings The Sufferings of the Quakers for their Religious Meetings and other such Devilish Inventions have proved ineffectual to Terrify us from our holy Assemblies I say And we having thus oftentimes purchased our liberty to Meet by deep Sufferings our Opposers have then taken another way by turning in upon us the worst and wickedest People yea the very Off-scowrings of men who by all manner of inhumane beastly and brutish behaviour have sought to provoke us weary us and molest us but in vain It would be almost incredible to declare and indeed a Shame that among men pretending to be Christians it should be mentioned what things of this kind mens Eyes have seen and I my self with others have shared of in suffering There they have often beaten us and cast water and dirt upon us there they have danced leaped sung and spoken all manner of profane and ungodly Words offered Violence and shameful Behaviour to grave Women and Virgins jeered mocked and scoffed asking us If the Spirit was not yet come And much more which were tedious here to relate and all this while we have been seriously and silently sitting together and waiting upon the Lord. So that by these things our Inward and Spiritual Fellowship with God and one with another in the pure life of Righteousness hath not been hindered But on the contrary the Lord knowing our Sufferings and Reproaches for his Testimony 's sake hath caused his Power and Glory more to abound among us and hath mightily Refreshed us by the sense of his love which hath filled our Souls and so much the rather as we found our selves gathered into the Name of the Lord which is the strong Tower of the Righteous Prov. 18.10 whereby we felt our selves sheltered from receiving any inward Hurt through their malice and also that he had delivered us from that Vain Name and profession of Christianity under which our Opposers were not ashamed to bring forth these bitter and cursed Fruits Yea sometimes in the midst of this Tumult and Opposition God would powerfully move some or other of us by his Spirit both to Testify of that Joy which notwithstanding their Malice we enjoyed and powerfully to declare in the Evidence and Demonstration of the Spirit against their Folly and Wickedness so as the Power of Truth hath brought them to some measure of Quietness and Stilness and stopped the impetuous Streams of their Fury and Madness The Rod of Moses did Divide the Sea through Raging waves the Spirit maketh way that as ever of old Moses by his Rod divided the Waves of the Red Sea that the Israelites might pass so God hath thus by his Spirit made a way for us in the midst of this Raging Wickedness peaceably to enjoy and possess him and accomplish our Worship to him So that sometimes upon such occasions several of our Opposers and Interrupters have hereby been Convinced of the Truth and gathered from being Persecutors to be Sufferers with us And let it not be forgotten but let it be inscribed and abide for a constant Remembrance of the thing What Brutish Pranks did not commit that young Fry of the Clergy that in these beastly and brutish pranks used to molest us in our Spiritual Meetings none have been more Busie than the Young Students of the Vniversities who were learning Philosophy and Divinity so called and many of them preparing themselves for the Ministry Should we commit to Writing all the Abominations committed in this respect by the young Fry of the Clergy it would make no small Volume as the Churches of Christ gathered into his Pure Worship in Oxford and Cambridge in England and Edinburgh and Aberdeen in Scotland where the Vniversities are can well bear witness How the Old Covenant-worship doth differ from the New § XIV Moreover in this we know that we are partakers of the New Covenant's Dispensation and Disciples of Christ indeed sharing with him of that Spiritual Worship which is performed in the Spirit and in Truth because as he was so are we in this World For the Old Covenant-Worship had an outward Glory Temple and Ceremonies and was full of outward Splendor and Majesty having an outward Tabernacle and Altar beautified with gold silver and precious Stones and their Sacrifices were tied to an outward particular place even the outward Mount Zion and those that prayed behoved to pray with their Faces towards that outward Temple And therefore all this be hoved to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it but when they were secured from the Violence of their outward Enemies and therefore when at any time their Enemies prevailed over them their Glory was darkened and their Sacrifices stopped and the Face of their Worship marred Hence they complain lament and bewail the destroying of the Temple as a Loss Irreparable But Jesus Christ the Author and Institutor of the New Covenant-Worship testifies The New Covenant-Worship is Inward John 18.36 that God is neither to be Worshipped in this nor that place but in the Spirit and in Truth and forasmuch as his Kingdom is not of this world
what the Spirit of God furnisheth him with not minding the Eloquence and Wisdom of Words but the Demonstration of the Spirit and of Power and that either in the Interpreting some part of Scripture in case the Spirit which is the good Remembrancer lead him so to do or otherwise Words of Exhortation Advice Reproof and Instruction or the sense of some Spiritual Experiences all which will still be agreeable to the Scripture though perhaps not relative to nor founded upon any particular Chapter or Verse as a Text. Now let us Examine and Consider which of these two sorts of Preaching be most agreeable to the Precepts and Practice of Christ and his Apostles and the Primitive Church recorded in Scripture For First as to their Preaching upon a Text if it were not meerly Customary or Premeditated but done by the Immediate Motion of the Spirit we should not blame it but to do it as they do there is neither Precept nor Practice that ever I could observe in the New Testament as a part of the Instituted Worship thereof Object But they Alledge That Christ took the Book of Isaiah and Read out of it and Spake there-from and that Peter preached from a sentence of the Prophet Joel Answ. I Answer That Christ and Peter did it not but as Immediately acted and moved thereunto by the Spirit of God and that without Premeditation 1. Christ's and Peter's speaking was not by Premeditation which I suppose our Adversaries will not deny in which case we willingly approve of it But what is this to their Customary Conned Way without either Waiting for or expecting the Movings or Leadings of the Spirit Moreover that neither Christ nor Peter did it as a settled Custom or Form to be constantly practised by all the Ministers of the Church appears in that most of all the Sermons recorded by Christ and his Apostles in Scripture were without this as appears from Christ's Sermon upon the Mount Matth. 5.1 c. Mark 4.1 c. and Paul's Preaching to the Athenians and to the Jews c. As then it appears that this Method of preaching is not grounded upon any Scripture-precept so the Nature of it is contrary to the preaching of Christ under the New Covenant as exprest and recommended in Scripture For Christ in sending forth his Disciples expresly mentioneth that they are not to speak of or from themselves or to fore-cast before hand but that which the Spirit in the same hour shall teach them as is particularly mentioned in the Three Evangelists Matth. 10.20 Mark 13.11 Luke 12.12 Now if Christ gave this Order to his Disciples before he departed from them as that which they were to practise during his Abode outwardly with them much more were they to do it after his Departure since then they were more specially to receive the Spirit to lead them in all things and to bring all things to their remembrance Joh. 14.26 And if they were to do so when they appeared before the Magistrates and Princes of the Earth much more in the Worship of God when they stand specially before him seeing as it is above shewn his Worship is to be performed in Spirit and therefore after their receiving of the Holy Ghost it is said Acts 2.4 They spake as the Spirit gave them Vtterance not what they studied and gathered from Books in their Closets in a premeditated Way Franciscus Lambertus before cited speaketh well Franc. Lambertus his Testimony against the Priests studied Inventions and Figments and sheweth their Hypocrisy Tract 5. of Prophecy Chap. 3. saying Where are they now that glory in their Inventions who say A brave Invention A brave Invention This they call Invention which themselves have made up but what have the Faithful to do with such kind of Inventions It is not Figments nor yet Inventions that we will have but things that are Solid Invincible Eternal and Heavenly not which men have Invented but which God hath Revealed for if we believe the Scripture our Invention profiteth nothing but to provoke God to our Ruine And afterwards Beware saith he that thou determine not precisely to speak what before thou hast meditated whatsoever it be for though it be lawful to determine the Text which thou art to Expound yet not at all the Interpretation lest if thou so dost thou take from the Holy Spirit that which is his to wit to direct thy speech that thou may'st prophesy in the Name of the Lord denuded of all Learning Meditation and Experience and as if thou hadst studied nothing at all committing thy heart thy tongue and thy self wholly unto his Spirit and trusting nothing to thy former studying or meditation but saying with thy self in great confidence of the Divine promise The Lord will give a word with much power unto those that preach the Gospel But above all things be careful thou follow not the manner of Hypocrites who have written almost word by word what they are to say as if they were to Repeat some Verses upon a Theatre have learned all their preaching as they do that act Tragedies And afterward when they are in the place of prophesying pray the Lord to direct their Tongue but in the mean time shutting up the way of the Holy Spirit they determine to say nothing but what they have written O unhappy kind of Prophets yea and truly Cursed which depend not upon God's Spirit but upon their own Writings or Meditation Why prayest thou to the Lord thou false Prophet to give thee his Holy Spirit by which thou mayâ—st speak things profitable and yet thou repell'st the Spirit Why prefer'st thou thy Meditation or study to the Spirit of God otherwise why committ'st thou not thy self to the Spirit § XIX Secondly This manner of Preaching as used by them 2. The words man's Wisdom brings beget not Faith considering that they also affirm That it may be and often is performed by men who are Wicked or void of true Grace Cannot only not Edify the Church nor beget or nourish true Faith but is destructive to it being directly contrary to the nature of the Christian and Apostolick Ministry mentioned in the Scriptures For the Apostles preached the Gospel not in the Wisdom of words lest the Cross of Christ should be of none effect 1 Cor. 1.17 But this Preaching not being done by the actings and movings of God's Spirit but by man's Invention and Eloquence in his own will and through his natural and acquired parts and Learning is in the Wisdom of words and therefore the Cross of Christ is thereby made of none effect The Apostles Speech and Preaching was not with enticing words of man's wisdom but in demonstration of the Spirit and of Power That the Faith of their Hearers should not stand in the Wisdom of men but in the Power of God 1 Cor. 2.3 4 5. But this preaching having nothing of the Spirit and Power in it both the Preachers and Hearers confessing they Wait for
harmonious Sound or words suitable to the present Condition whether they be words formerly used by the Saints and recorded in Scripture such as the Psalms of David or other words as were the Hymns and Songs of Zacharias Simeon and the blessed Virgin Mary But as for the formal Customary Way of singing But formal Singing has no Scripture-Ground it hath in Scripture no foundation nor any Ground in true Christianity yea besides all the Abuses incident to Prayer and Preaching it hath this more peculiar that often-times great and horrid lies are said in the sight of God For all manner of wicked Profane Singing of David's Conditions Rejected profane people take upon them to personate the Experiences and Conditions of blessed David which are not only false as to them but also as to some of more Sobriety who utter them forth As where they will sing sometimes Psal. 22.14 My heart is like wax it is melted in the midst of my bowels And verse 15. My Strength is dried up like a pot-sherd and my Tongue cleaveth to my Jaws and thou hast brought me into the dust of death And Psal. 6.6 I am weary with my groanings all the night make I my bed to swim I water my Couch with my tears And many more which those that speak know to be false as to them And sometimes will confess just after in their Prayers that they are Guilty of the Vices opposite to those Vertues which but just before they have asserted themselves Endued with Who can suppose that God accepts of such Jugling And indeed such Singing doth more please the Carnal Ears of Men than the pure Ears of the Lord who abhors all Lying and Hypocrisy That Singing then that pleaseth him must proceed from that which is PVRE in the heart even from the Word of Life therein in and by which richly dwelling in us spiritual Songs and Hymns are returned to the Lord according to that of the Apostle Col. 3.16 But as to their Artificial Musick either by Organs Artificial Musick or other Instruments or Voice we have neither Example nor Precept for it in the New Testament § XXVII But Lastly The great Advantage of this true Worship of God which we profess and practise is that it consisteth not in Man's Wisdom Arts or Industry neither needeth the Glory Pomp Riches nor Splendor of this World to beautify it as being of a Spiritual and Heavenly Prop. 12 Nature and therefore too simple and contemptible to the Natural Mind and Will of Man that hath no delight to abide in it because he finds no room there for his Imaginations and Inventions No Splendor of this World attends this Inward Worship and hath not the opportunity to gratify his outward and carnal Senses so that this Form being observed is not like to be long kept pure without the Power for it is of it self so naked without it that it hath nothing in it to invite and tempt Men to Dote upon it further than it is accompanied with the Power Whereas the Worship of our Adversaries being performed in their own Wills The Carnal Worship pleases Self is self-pleasing as in which they can largely exercise their Natural Parts and Invention and as to most of them having somewhat of an Outward and Worldly Splendor delectable to the Carnal and Worldly Senses they can pleasantly continue in it and satisfy themselves though without the Spirit and Power which they make no ways Essential to the performance of their Worship and therefore neither wait for nor expect it The Worship of the Quakers § XXVIII So that to conclude The Worship preaching praying and singing which we plead for is such as proceedeth from the Spirit of God and is always accompanied with its Influence being begun by its Motion and carried on by the Power and Strength thereof and so is a Worship purely Spiritual such as the Scripture holds forth Joh. 4.23 24. 1 Cor. 14.15 Eph. 6.18 c. Our Adversaries Worship But the Worship preaching praying and singing which our Adversaries plead for and which we oppose is a Worship which is both begun carried on and concluded in Man's own Natural Will and Strength without the motion or influence of God's Spirit which they judge they need not Wait for and therefore may be truly acted both as in the matter and manner by the Wickedest of Men. Such was the Worship and vain Oblations which God always rejected as appears from Isa. 66.3 Jer. 14.12 c. Isa. 1.13 Prov. 15.29 Joh. 9.31 PROPOSITION XII Concerning Baptism As there is one Lord and one Faith so there is one Baptism which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 1 Cor. 1.17 to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our Sins we may walk in newness of Life Of which the Baptism of John was a Figure which was Commanded for a time and not to continue for ever As to the Baptism of Infants it is a meer Humane Tradition for which neither Precept nor Practice is to be found in all the Scripture § I. I Did sufficiently demonstrate in the Explanation and Probation of the former Proposition how greatly the Professors of Christianity as well Protestants as Papists were degenerated in the matter of Worship and how much strangers to and averse from that true and acceptable Worship that is performed in the Spirit of Truth because of Man's Natural Propensity in his fall'n State to exalt his own Inventions and to intermix his own Work and Product in the Service of God and from this Root sprung all the idle Worships Idolatries From whence Idolatries and Heathen-Superstitions did spring and numerous Superstitious Inventions among the Heathens For when God in Condescension to his chosen people the Jews did prescribe to them by his Servant Moses many Ceremonies and Observations as Types and Shadows of the Substance which in due time was to be Revealed which consisted for the most part in Washings outward Purifications and Cleansings which were to continue until the time of the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing should lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable to him though less agreeable to the Carnal and Outward Senses Yet notwithstanding God's Condescension to the Jews in such things we see that that part in man which delights to follow its own Inventions could not be restrained nor yet satisfied with all these Observations but that often-times they would be either declining to the other Superstitions of the Gentiles or adding some New
but one Baptism there needs no other Prop. I Proof than the Words of the Text Eph. 4.5 One Lord one Faith one Baptism where the Apostle positively and plainly affirms One Baptism prov'd that as there is but One Body One Spirit One Faith One God c. so there is but One Baptism As to what is commonly alledged by way of Explanation upon the Object 1 Text That the Baptism of Water and of the Spirit make up this One Baptism by vertue of the Sacramental Vnion I Answer This Exposition hath taken place Answ. not because grounded upon the Testimony of the Scripture but because it wrests the Scripture to make it suit to their Principle of Water-Baptism Whether Two Baptisms do make up the One and so there needs no other Reply but to deny it as being repugnant to the plain words of the Text which saith not That there are Two Baptisms to wit one of Water the other of the Spirit which do make up the One Baptism but plainly that there is One Baptism as there is One Faith and One God Now there goeth not Two Faiths nor Two Gods nor Two Spirits nor Two Bodies whereof the one is Outward and Elementary and the other Spiritual and pure to the making up of the One Faith the One God the One Body and the One Spirit so neither ought there to go Two Baptisms to make up the One Baptism But Secondly If it be said The Baptism is but One whereof Water is the one part to wit the Sign and the Spirit the thing signified the Object 2 other I Answer This yet more confirmeth our Doctrine Answ. For if Water be only the Sign it is not the Matter of the One Baptism as shall further hereafter by its Definition in Scripture appear and we are to take the One Baptism for the Matter of it not for the Sign or Figure and Type If Water be the Type the Substance must remain that went before Even as where Christ is called the One Offering in Scripture though he was Typified by many Sacrifices and Offerings under the Law we understand only by the One Offering his Offering himself upon the Cross whereof though those many Offerings were Signs and Types yet we say not that they go together with that Offering of Christ to make up the One Offering so neither though Water-Baptism was a Sign of Christ's Baptism will it follow that it goeth now to make up the Baptism of Christ. If any should be so Absurd as to affirm That this One Baptism here were the Baptism of Water and not of the Spirit that were foolishly to contradict the positive Testimony of the Scripture which saith the contrary as by what followeth will more amply appear Secondly That this One Baptism which is the Baptism of Christ is not a Washing with Water appears first from the Testimony of John the proper and peculiar Administrator of Water-Baptism Matth. 3.11 I indeed baptize you with Water unto Repentance but he that cometh after Prop. II me is mightier than I whose shooes I am not worthy to bear he shall baptize Proof I you with the Holy Ghost and with Fire Here John mentions two manners of Baptisings That had John's Baptism had not therefore Christ's and two different Baptisms the one with Water and the other with the Spirit the one whereof he was the Minister of the other whereof Christ was the Minister of and such as were baptized with the first were not therefore baptized with the second I indeed baptize you but he shall baptize you Though in the present time they were baptized with the Baptism of Water yet they were not as yet but were to be baptized with the Baptism of Christ. From all which I thus Argue If those that were baptized with the Baptism of Water were not therefore Arg. 1 baptized with the Baptism of Christ Then the Baptism of Water is not the Baptism of Christ. But the first is true Therefore also the last And again If he that truly and really administred the Baptism of Water did notwithstanding Arg. 2 declare That he neither could nor did baptize with the Baptism of Christ Then the Baptism of Water is not the Baptism of Christ. But the first is true Therefore c. And indeed to understand it otherwise would make John's Words void of good sense For if their Baptisms had been all one why should he have so precisely Contradistinguished them Why should he have said that those whom he had already baptized should yet be baptized by another Baptism Object If it be urged That Baptism with Water was the one part and that with the Spirit the other part or Effect only of the former One Baptism is no Part nor Effect of the other I Answer This Exposition contradicts the plain words of the Text. For he saith not I baptize you with Water and he that cometh after shall produce the Effects of this my Baptism in you by the Spirit c. or he shall accomplish this Baptism in you but he shall Baptize you So then if we understand the word truly and properly when he saith I Baptize you as consenting that thereby is really signified that he did baptize with the Baptism of Water we must needs unless we offer Violence to the Text understand the other part of the sentence the same way that where he adds presently But he shall baptize you c. that he understood it of their being truly to be baptized with another Baptism than what he did baptize with Else it had been Non-sense for him thus to have Contradistinguished them Proof II Secondly This is further confirmed by the Saying of Christ himself Acts 1.4 5. Who were 〈…〉 But wait for the promise of the Father which saith he ye have heard of me For John truly baptized with Water but ye shall be baptized with the Holy Ghost not many days hence There can scarce Two places of Scripture run more parallel than this doth with the former a little before mentioned and therefore concludeth the same way as did the other For Christ there grants fully that John compleated his Baptism as to the matter and substance of it John saith he truly baptized with Water which is as much as if he had said John did truly and fully Administer the Baptism of Water But ye shall be Baptized with c. This sheweth that they were to be Baptized with some other Baptism than the Baptism of Water and that although they were formerly Baptized with the Baptism of Water yet not with that of Christ which they were to be Baptiz'd with Thirdly Peter observes the same distinction Acts 11.16 Then remembred Proof III I the word of the Lord how that he said The Baptism with the Holy Ghost and that with Water differ John indeed Baptized with Water but ye shall be Baptized with the Holy Ghost The Apostle makes this Application upon the Holy Ghost's falling upon them whence
I Answer So was he also Circumcised it will not follow from thence that Circumcision is to Continue For it behoved Christ to fulfil all righteousness Why Christ was baptized by John not only the Ministry of John but the Law also therefore did he observe the Jewish Feasts and Rites and kept the Passover it will not then follow that Christians ought to do so now And therefore Christ Mat. 3.15 gives John this reason of his being baptized desiring him to Suffer it to be so now whereby he sufficiently intimates that he intended not thereby to Perpetuate it as an Ordinance to his Disciples Secondly they Object Matth. 28.19 Go ye therefore and teach all nations baptizing them in the Name of the Father Object II and of the Son and of the Holy Ghost Answ. This is the great Objection and upon which they build the Whole Superstructure Whereunto the first general and sound Answer is by granting the whole but putting them to prove that Water is here meant since the Text is silent of it What Baptism Christ doth mean in Matth. 28 And though in reason it be sufficient upon our part that we Concede the whole expressed in the place but deny that it is by Water which is an Addition to the Text yet I shall premise some Reasons why we do so and then consider the Reasons alledged by those that will have Water to be here understood The First is a Maxime yielded to by all that Arg. I We ought not to go from the literal signification of the Text except some urgent necessity force us thereunto But no urgent Necessity in this place forceth us thereunto Therefore we ought not to go from it Secondly That Baptism which Christ commanded his Apostles was Arg. II the one Baptism id est his own Baptism But the one Baptism which is Christ's Baptism is not with Water as we have already proved Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism Thirdly That Baptism which Christ commanded his Apostles was such that as many as were therewith baptized did put on Christ But this is not true of Water-baptism Therefore c. Fourthly The Baptism commanded by Christ to his Apostles was not Arg. IV John's Baptism But Baptism with Water was John's Baptism Therefore c. But First they alledge That Christ's Baptism though a Baptism with Allegation I Water did differ from John 's because John only baptized with Water unto Repentance but Christ commands his Disciples to baptize in the Name of the Father Son and Holy Ghost reckoning that in this Form there lieth a great difference betwixt the Baptism of John and that of Christ. I Answer as to that John's Baptism was unto Repentance Answ. the Difference lieth not there because so is Christ's also For our Adversaries will not deny but that Adult Persons that are baptized ought ere they be admitted to it to Repent and Confess their Sins yea and that Infants with a respect to and consideration of their Baptism ought to Repent and Confess So that the difference lieth not here since this of Repentance and Confession agrees as well to Christ's as to John's Baptism But in this our Adversaries are divided for Calvin will have Christ's and John's to be all one Inst. lib. 4. cap. 15. Sect. 7 8. Yet they do differ and the difference is in that the one is by Water the other not c. Secondly As to what Christ saith in commanding them to baptize in the Name of the Father Son and Spirit I confess that states the Difference and it is great but that lies not only in admitting Water-Baptism in this different Form by a bare expressing of these words for as the Text saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Name Of the Name of the Lord how taken in Scripture now the Name of the Lord is often taken in Scripture for something else than a bare sound of words or literal Expression even for his Vertue and Power as may appear from Psal. 54.3 Cant. 1.3 Prov. 18.10 and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue and Power and that they did so is evident by these Testimonies of Paul above mentioned where he saith That as many of them as were baptized into Christ have put on Christ The Baptism into the Name what it is this must have been a baptizing into the Name i. e. Power and Vertue and not a meer formal Expression of words adjoined with Water-baptism because as hath been above observed it doth not follow as a natural or necessary Consequence of it I would have those who desire to have their Faith built upon no other foundation than the Testimony of God's Spirit and Scriptures of Truth throughly to Consider whether there can be any thing further alledged for this Interpretation than what the prejudice of Education and influence of Tradition hath imposed perhaps it may stumble the unwary and inconsiderate Reader as if the very Character of Christianity were abolished to tell him plainly that this Scripture is not to be understood of baptizing with Water and that this form of baptizing in the Name of Father Son and Spirit hath no warrant from Matth. 28 c. For which Whether Christ did prescribe a Form of Baptism in Matth. 28 besides the Reason taken from the Signification of the Name as being the Vertue and Power above expressed let it be considered that if that had been a Form prescribed by Christ to his Apostles then surely they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water but tho' particular mention be made in divers places of the Acts Who were baptized and how and tho' it be particularly expressed that they baptized such and such as Acts 2.41 8.12 13 38 9.18 10.48 16.15 18.8 yet there is not a word of this Form And in two places Acts 8.16 19.5 it is said of some that they were baptized in the Name of the Lord Jesus by which it yet more appears that either the Author of this History hath been very defective who having so often occasion to mention this yet omitteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostle did no ways understand that Christ by his Commission Matth. 28. did injoin them such a Form of Water baptism seeing they did not use it And therefore it is safer to conclude that what they did in administring Water-baptism they did not by vertue of that Commission else they would have so used it for our Adversaries I suppose would judge it great a Heresy to Administer Water-baptism without that or only in the Name of Jesus without mention of Father or Spirit as it is expresly said
Iniquity to thee that shews thee thy Barrenness thy Nakedness thy Emptiness is that Body that thou must partake of and feed upon but that till by forsaking Iniquity thou turn'st to it com'st unto it receiv'st it thô thou may'st hunger after it thou canst not be Satisfied with it for it hath no Communion with Darkness 2 Cor. 6.14 Nor canst thou drink of the Cup of the Lord and the Cup of Devils and be Partaker of the Lord's Table and the Table of Devils 1 Cor. 10.21 But as thou suffer'st that small Seed of Righteousness to arise in thee and to be formed into a Birth How the Inward Man is nourisht that New Substantial Birth that 's brought forth in the Soul naturally feeds upon and is nourished by this Spiritual Body yea as this Outward Birth lives not but as it sucks-in Breath by the Outward Elementary Air so this New Birth lives not in the Soul but as it draws-in and breathes by that Spiritual Air or Vehicle and as the Outward Birth cannot subsist without some Outward Body to feed upon some Outward Flesh and some Outward Drink so neither can this Inward Birth without it be fed by this Inward Body by this Inward Flesh and Blood of Christ which answers to it after the same manner by way of Analogy And this is most agreeable to the Doctrine of Christ concerning this matter For as without Outward Food the Natural Body hath not Life so also saith Christ John 6.53 Except ye eat the flesh of the Son of Man and drink his blood ye have no life in you And as the Outward Body eating Outward Food lives thereby so Christ saith That he that eateth him shall live by him John 6.57 So it is this Inward Participation of this Inward Man of this Inward and Spiritual Body by which Man is united to God and has Fellowship and Communion with him He that eateth my Flesh and drinketh my Blood saith Christ dwelleth in me and I in him John 6.56 This cannot be understood of Outward Eating of Outward Bread And as by this the Soul must have Fellowship with God so also in so far as all the Saints are Partakers of this One Body and this One Blood they come also to have a Joint-Communion Hence the Apostle 1 Cor. 10.17 in this respect saith That they being many are One Bread and One Body And to the Wise among the Corinthians he saith The Bread which we break is the Communion of the Body of Christ. Ver. 16. This is the True and Spiritual Supper of the Lord which Men come to partake of by hearing the Voice of Christ and opening the Door of their Hearts The True Spiritual Supper of the Lord. and so letting him in in the manner above-said according to the plain words of the Scripture Rev. 3.20 Behold I stand at the Door and knock if any man hear my Voice and open the Door I will come in to him and will sup with him and he with me So that the Supper of the Lord and the Supping with the Lord and partaking of his Flesh and Blood is no ways limited to the Ceremony of Breaking Bread and Drinking Wine at particular times but is truly and really Enjoyed as often as the Soul retires into the Light of the Lord and feels and partakes of that Heavenly Life by which the Inward Man is nourished which may be and is often witnessed by the Faithful at all times tho more particularly when they are Assembled together to Wait upon the Lord. § IV. But what Confusion the Professors of Christianity have run into concerning this matter is more than obvious who as in most other things they have done for want of a true Spiritual Vnderstanding have sought to Tie this Supper of the Lord to that Ceremony * Man is not tied to the Ceremony of Breaking Bread and Drinking Wine which Christ did use with his Disciples This only was a Shadow used by Christ before his Death of Breaking Bread and Drinking Wine with his Disciples And tho they for most part agree in this general yet how do they Contend and Debate one against another How strangely are they pinched pained and straitned to make this Spiritual Mystery agree to that Ceremony And what monstrous and wild Opinions and Conceivings have they invented to inclose or affix the Body of Christ to their Bread and Wine From which Opinion not only the greatest and fiercest and most hurtful Contests both among the Professors of Christianity in general and among Protestants in particular have arisen but also such Absurdities irrational and blasphemous Consequences have ensued What makes the Christian Religion hateful to Jews Turks and Heathens The Papists Faith of Christ his Flesh and Blood as make the Christian Religion odious and hateful to Jews Turks and Heathens The Professors of Christianity do chiefly divide in this matter into Three Opinions The first is of those that say The Substance of the Bread is Transubstantiated into the very Substance of that same Body Flesh and Blood of Christ which was born of the Virgin Mary and crucified by the Jews so that after the Words of Consecration as they call them it is no more Bread but the Body of Christ. The Second is of such as say The Substance of the Bread remains but that also that Body is in The Lutherans Faith and with and under the Bread so that both the Substance of the Bread and the Body Flesh and Blood of Christ is there also The Calvinists Faith The Third is of those that denying both these do affirm That the Body of Christ is not there Corporally or Substantially but yet that it is Really and Sacramentally received by the Faithful in the use of Bread and Wine but how or what way it 's there they know not nor can they tell only we must believe it is there yet so that it is only properly in Heaven It is not my Design to enter into a Refutation of these Several Opinions for each of their Authors and Assertors have sufficiently Refuted one another and are all of them no less Strong both from Scripture and Reason in Refuting each their contrary Party's Opinion than they are Weak in Establishing their own For I often have seriously observed in reading their respective Writings and so it may be have others that all of them do notably in so far as they Refute the contrary Opinions but that they are mightily pained when they come to Confirm and Plead for their own Hence I necessarily must conclude that none of them had attained to the Truth and Substance of this Mystery Let us see if Calvin * Inst. lib 4. cap. 17. after he hath Refuted the two former Opinions be more successful in what he affirms and asserts for the Truth of his Opinion who after he hath much laboured in overturning and Refuting the two former Opinions plainly confesseth that he knows not what
that Ceremony For having in the beginning of it shewen them how the Jews of Old were made partakers of the Spiritual Food and Water which was Christ and how several of them through Disobedience and Idolatry fell from that good Condition he exhorts them by the Example of those Jews whom God destroyed of Old to flee those Evils shewing them that they to wit the Corinthians are likewise partakers of the body and blood of Christ of which Communion they would Rob themselves if they did Evil because they could not drink of the Cup of the Lord and the Cup of Devils and partake of the Lord's Table and of the Table of Devils ver 21. Which shews that he understands not here the using of outward Bread and Wine because those that do Drink the Cup of Devils and Eat of the Table of Devils yea The Wickedest may take the outward Bread and Wine the Wickedest of Men may partake of the outward Bread and outward Wine For there the Apostle calls the bread One ver 17. and he saith We being many are One bread and one body for we are all partakers of that One bread Now if the bread be One it cannot be the Outward or the Inward would be excluded whereas it cannot be denied but that it 's the partaking of the Inward bread and not the Outward that makes the Saints truly One body and One bread And whereas they say that the One bread here comprehendeth both the Outward and Inward by vertue of the Sacramental Vnion The Sacramental Vnion pretended is a Figment that indeed is to affirm but not to prove As for that Figment of a Sacramental Vnion I find not such a thing in all the Scripture especially in the New Testament nor is there any thing can give a rise for such a thing in this Chapter where the Apostle as is above observed is not at all treating of that Ceremony but only from the Excellency of that Priviledge which the Corinthians had as believing Christians To partake of the flesh and blood of Christ dehorts them from Idolatry partaking of the Sacrifices offered to Idols so as thereby to offend or hurt their weak brethren Object But that which they most of all Cry out for in this matter and are always Noising is from 1 Cor. 11. where the Apostle is particularly treating of this matter and therefore from some words here they have the greatest Appearance of Truth for their Assertion As ver 27. where he calls the Cup the Cup of the Lord and saith That they who eat of it and drink it unworthily are guilty of the body and blood of the Lord and ver 26. Eat and drink their own Damnation intimating hence that this hath an immediate or necessary relation to the body flesh and blood of Christ. Answ. Thô this at first View may catch the Vnwary Reader yet being well considered it doth no ways Evince the matter in Controversy As for the Corinthians being in the Vse of this Ceremony why they were so and how that obliges not Christians now to the same shall be spoken of hereafter it suffices at this time to consider that they were in the Vse of it Secondly That in the Vse of it they were guilty of and committed divers Abuses Thirdly That the Apostle here is giving them Directions how they may do it aright in shewing them the right and proper Vse and End of it These things being premised let it be observed that the very express and particular Vse of it according to the Apostle is To shew forth the Lord's Death c. But to shew forth the Lord's Death and partake of the flesh and blood of Christ are different things He saith not As often as ye eat this Bread and drink this Cup ye partake of the Body and Blood of Christ but Ye shew forth the Lord's Death So I acknowledge that this Ceremony by those that practise it hath an Immediate Relation to the outward Body Death of Christ upon the Cross as being properly a Memorial of it but it doth not thence follow that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ or that Spiritual Supper spoken of Rev. 3.20 For though in a general way as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God so we shall not deny but this hath a relation to others Now for his calling the Cup the Cup of the Lord and saying They are guilty of the Body and Blood of Christ and eat their own Damnation in not discerning the Lord's Body c. I answer that this infers no more Necessary Relation than any other Religious Act and amounts to no more than this that since the Corinthians were in the Vse of this Ceremony Christ's Act of Bread and Wine is not Obliging others and so performed it as a Religious Act they ought to do it Worthily else they should bring Condemnation upon themselves Now this will not more infer the thing so practised by them to be a necessary Religious Act obligatory upon others than when Rom. 14.6 the Apostle saith He that regardeth the Day regardeth it unto the Lord it can be thence inferred that the Days that some esteemed and observed did lay an obligation upon others to do the same But yet as he that Esteemed a Day and placed Conscience in keeping it was to Regard it to the Lord and so it was to him in so far as he dedicated it unto the Lord the Lord's Day he was to do it Worthily and if he did it Vnworthily he would be guilty of the Lord's Day and so keep it to his own Damnation so also such as observe this Ceremony of Bread and Wine it is to them the Bread of the Lord and the Cup of the Lord because they Vse it as a Religious Act and forasmuch as their End therein is To shew forth the Lord's Death and to Remember his Body that was Crucified for them and his Blood that was shed for them If notwithstanding they believe it is their Duty to do it and make it a matter of Conscience to forbear if hey do it without that due Preparation and Examination which every Religious Act ought to be performed in then instead of truly Remembring the Lord's Death and his Body and his Blood they render themselves Guilty of it as being in one Spirit with those that Crucified him and shed his Blood The Pharisees Guilt of the Blood of the Prophets though pretending with Thanksgiving and Joy to Remember it Thus the Scribes and Pharisees of Old though in Memory of the Prophets they garnished their Sepulchres yet are said by Christ to be Guilty of their Blood And that no more can be hence inferred appears from another saying of the same Apostle Rom. 14.23 He that doubteth is damned if he eat c. where he speaking of those that
of the week At Troas the Supper till Midnight deferred when the Disciples came together to Break Bread Paul preached unto them ready to depart on the Morrow and continued his Speech until Midnight Here is no mention made of any Sacramental Eating but only that Paul took occasion from their being together to Preach unto them And it seems it was a Supper they intended not a Morning-bit of Bread and Sup of Wine else it 's not very probable that Paul would from the Morning have preached until Midnight But the 11 th Verse puts the matter out of Dispute which is thus When he therefore was come up again and had broken Bread and eaten and talked a long while even till break of day so he departed This shews that the Breaking of Bread was deferred till that time for those words and when he had broken Bread and eaten do shew that it had a relation to the Breaking of Bread afore-mentioned and that that was the time he did it Secondly These words joined together and when he had broken Bread and eaten and talked shew it was no Religious Act of Worship They only did Eat for refreshing the Body but only an Eating for bodily Refreshment for which the Christians used to Meet together some time and doing it in God's Fear and Singleness of Heart doth notwithstanding difference it from the Eating or Feasting of profane persons And this by some is called a Love-Feast By some called a Love-Feast or a being together not meerly to feed their Bellies or for outward Ends but to take thence occasion to Eat and Drink together in the Dread and Presence of the Lord as his people which Custom we shall not Condemn but let it be observed that in all the Acts there is no other nor further mention of this matter But if that Ceremony had been some Solemn Sacrifice as some will have it or such a Special Sacrament as others plead it to be it is strange that that History that in many lesser things gives a particular Account of the Christians Behaviour should have been so silent in the matter Only we find that they used sometimes to Meet together to Break Bread and Eat Now as the Primitive Christians began by degrees to depart from that Primitive Purity and Simplicity so as to accumulate Superstitious Traditions The Christians began by degrees to depart from the Primitive Purity and vitiate the Innocent Practices of their Predecessors by the intermixing either of Jewish or Heathenish Rites so also in the Vse of this very early Abuses began to creep in among Christians so that it was needful for the Apostle Paul to Reform them and Reprove them therefore as he doth at large 1 Cor. 11. from ver 17. to the End 1 Cor. 11.17 Concerning the Supper of the Lord so called Explained which place we shall particularly Examine because our Adversaries lay the chief Stress of their matter upon it and we shall see whether it will infer any more than we have above granted 1 st because they were apt to use that Practice in a superstitious mind beyond the true Vse of it as to make of it some Mystical Supper of the Lord he tells them v. 20. That their Coming together into one place is not to Eat the Lord's Supper he saith not This is not the right Manner to Eat but This is not to Eat the Lord's Supper because the Supper of the Lord is Spiritual and a Mystery 2 ly he blames them in that they come together for the worse and not for the better the Reason he gives of this is v. 21. For in Eating every one hath taken before his own Supper and one is hungry and another is drunken Here it is plain that the Apostle Condemns them for that Why the Custom of Supping in Common was used among Christians because this Custom of Supping in general was used among Christians for to increase their Love and as a Memorial of Christ's Supping with the Disciples that they should have so vitiated it to Eat it apart and to come full who had abundance and hungry who had little at home whereby the very Vse and End of this Practice is lost and perverted And therefore he blames them that they do not either Eat this in Common at home or reserve their Eating till they come all together to the Publick Assembly This appears plainly by the following verse 22. Have ye not houses to eat and to drink in or despise ye the Church of God and shame them that have not Where he blames them for their Irregular Practice herein in that they despised to Eat orderly or reserve their Eating to the Publick Assembly and so shaming such as not having Houses nor Fulness at home came to partake of the Common Table who being hungry thereby were ashamed when they observed others come thither full and drunken Those that without prejudice will look to the place will see this must have been the Case among the Corinthians For supposing the Vse of this to have been then as now used either by Papists Lutherans or Calvinists it is hard making sense of the Apostle's words or indeed to conceive what was the Abuse the Corinthians committed in this thing Having thus observed what the Apostle said above because this Custom of Eating and Drinking together some time Tee Rise of that Custom had its rise from Christ's Act with the Apostles the Night he was betrayed therefore the Apostle proceeds ver 23. to give them an Account of that For I have received of the Lord that which also I delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread c. Those that understand the difference betwixt a Narration of a thing and a Command cannot but see if they will that there is no Command in this place but only an Account of Matter of Fact He saith not I received of the Lord that as he took Bread so I should command it to you to do so also there is nothing like this in the place yea on the contrary ver 25. where he repeats Christ's Imperative Words to his Apostles he placeth them so as they import no Command This do ye as oft as ye drink it in Remembrance of me That as often imports no Command of this Supper And then he adds For as often as ye eat this Bread and drink this Cup ye do shew the Lord's Death till he come But these words as often imports no more a Command than to say As often as thou goest to Rome see the Capitol will infer a Command to me to go thither But whereas they urge the last words Ye shew forth the Lord's Death till he come Object insinuating That this imports a necessary Continuance of that Ceremony until Christ come at the end of the World to Judgment Answ. I Answer They take Two of the Chief Parts of the Controversy here for granted without proof
was not Changed yet the Body was there c. And indeed Calvin's ingenuous Confession Commended I am inclinable very favourably to Judge of Calvin in this particular in that he deals so ingenuously to confess he neither Comprehends nor can Express it in Words but yet by a feeling Experience can say The Lord is spiritually present Now as I doubt not but Calvin sometimes had a Sense of this Presence without the Vse of this Ceremony so as the Understanding given him of God made him justly reject the false Notions of Transubstantiation and Consubstantiation though he knew not what to establish instead of them if he had fully Waited in that Light Eph. 5.13 that makes all things manifest and had not laboured in his own Comprehension to settle upon that External Ceremony by affixing the Spiritual Presence as chiefly or principally though not only as he well knew by Experience there or especially to relate to it he might have reached further unto the Knowledge of this Mystery than many that went before him § XI Lastly If any now at this day from a true Tenderness of Spirit In tenderness of Conscience at Ignorance God winketh and with real Conscience towards God did practise this Ceremony in the same Way Method and Manner as did the Primitive Christians recorded in Scripture which yet none that I know now do I should not doubt to affirm but they might be Indulged in it and the Lord might regard them and for a season Appear to them in the Vse of these things as many of us have known him to do to us in the Time of our Ignorance providing always they did not seek to Obtrude them upon others nor Judge such as found themselves Delivered or that they do not pertinaciously Adhere to them For we certainly know that the Day is Dawned in which God hath arisen and hath dismissed all those Ceremonies and Rites The Day is Dawn'd that God is Risen and Worshipped in Spirit and is only to be Worshipped in Spirit and that he Appears to them who Wait upon him and that to Seek God in these things is with Mary at the Sepulchre To seek the Living among the Dead For we know that he is Arisen and Revealed in Spirit leading his Children out of these Rudiments that they may Walk with him in his Light To whom be Glory for ever Amen PROPOSITION XIV Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whosoever by vertue of any Authority or Principality they bear in the Government of this World Luke 9.55 56. Matth. 7.12 13 29. Tit. 3.10 to force the Consciences of others and therefore all Killing Banishing Fining Imprisoning and other such things which are inflicted upon Men for the alone exercise of their Conscience or Difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always That no Man under the Pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without respect of Persons § I. LIberty of Conscience from the Power of the Civil Magistrate hath been of late Years so largely and learnedly handled that I shall not need but to be brief in it yet it is to be lamented that few have walked answerable to this Principle each pleading it for themselves but scarce allowing it to others as hereafter I shall have occasion more at length to observe It will be fit in the first Place for clearing of Mistakes to say something of the State of the Controversy that what follows may be the more clearly understood By CONSCIENCE then as in the Explanation of the Fifth and Sixth Propositions I have observed is to be understood That Persuasion of the Mind which arises from the Vnderstanding's being possessed with the Belief of the Truth or Falsity of any thing Which though it may be False or Evil upon the Matter yet if a Man should go against his Persuasion or Conscience he should commit a Sin because what a Man doth contrary to his Faith though his Faith be wrong is no ways acceptable to God Hence the Apostle saith Whatsoever is not of Faith is Sin and he that doubteth Rom. 14.23 is damned if he eat Though the thing might have been lawful to another and that this doubting to eat some kind of Meats since all the Creatures of God are good and for the Use of Man if received with Thanksgiving might be a Superstition or at least a Weakness which were better removed Hence Ames de Cas. Cons. saith The Conscience although erring doth evermore bind so as that he sinneth who doth contrary to his Conscience because he doth contrary to the Will of God although not materially and truly yet formally and interpretatively So the Question is First Whether the Civil Magistrate hath power to force Men in things Religious to do contrary to their Conscience and if they will not to punish them in their Goods Liberties or Lives This we hold in the Negative But Secondly as we would have the Magistrate avoiding this Extream of Incroaching upon Mens Consciences so on the other Hand we are far from joyning with or strengthening such Libertines as would stretch the Liberty of their Consciences to the Prejudice of their Neighbours or to the Ruin of Human Society We understand therefore by Matters of Conscience such as immediately relate betwixt God and Man or Men and Men that are under the same Persuasion As To meet together and worship God in that way which they judge is most acceptable unto him and not to incroach upon or seek to force their Neighbours otherwise than by Reason or such other Means as Christ and his Apostles used viz. preaching and instructing such as will hear and receive it but not at all for Men under the Notion of Conscience to do any thing contrary to the moral and perpetual Statutes generally acknowledged by all Christians In which Case the Magistrate may very lawfully use his Authority as on those who under a Pretext of Conscience make it a Principle to kill and destroy all the Wicked id est all that differ from them that they to wit the Saints may rule and that therefore seek to make all things Common and would force their Neighbours to share their Estates with them and many such wild Notions as is Reported of the Anabaptists of Munster which evidently appears to proceed from Pride and Covetousness and not from Purity or Conscience And therefore I have sufficiently guarded against that in the latter part of the Proposition But the Liberty we lay claim to is such as the
their Minds judge and believe in Matters of Conscience just as they do And if it was not according to the Wisdom of Christ who was and is King of Kings by outward Force to constrain others to believe him or receive him as being a thing inconsistent with the Nature of his Ministry and Spiritual Government do not they grosly offend him that will needs be wiser than he and think to force Men against their Perswasion to conform to their Doctrine and Worship The Word of the Lord saith Not by power and by might but by the Spirit of the Lord Zach. 4.6 But these say Not by the Spirit of the Lord but by Might and carnal Power 2 Cor. 10.4 The Apostle saith plainly We wrestle not with flesh and blood and The Weapons of our warfare are not Carnal but Spiritual But these Men will needs wrestle with flesh and blood when they cannot prevail with the Spirit and the Understanding and not having Spiritual weapons go about with Carnal weapons to establish Christ's Kingdom which they can never do and therefore when the matter is well sifted it is found to be more out of love to Self and from a principle of Pride in Man to have all others to bow to him than from the love of God Christ indeed takes another method for he saith He will make his People a willing People in the day of his Power Psal. 110.3 but these Men labour against Mens Wills and Consciences not by Christ's Power but by the outward Sword to make Men the People of Christ which they can never do as shall hereafter be shewn But Thirdly Christ fully and plainly declareth to us his sense in this matter in the Parable of the Tares Matth. 13. of which we have himself the Interpreter ver 38 39 40 41. where he expounds them to be the Children of the wicked one and yet he will not have the Servants to meddle with them lest they pull up the Wheat therewith Now it cannot be denyed but Hereticks are here included but these Servants saw the Tares and had a certain discerning of them yet Christ would not they should meddle lest they should hurt the Wheat Thereby intimating that that capacity in Man to be mistaken ought to be a bridle upon him to make him wary in such matters and therefore to prevent this hurt he gives a positive prohibition But he said Nay ver 29. So that they that will notwithstanding be pulling up that which they judge is Tares do openly declare that they make no bones to break the Commands of Christ. Miserable is that evasion which some of our Adversaries use here in alledging these Tares is meant of Hypocrites and not of Hereticks But how to evince that seeing Hereticks as well as Hypocrites are Children of the wicked one they have not any thing but their own bare Affirmation which is therefore justly rejected If they say because Hypocrites can not be discerned Object· but so may Hereticks This is both false and a begging of the question For those Answ. that have a Spiritual discerning can discern both Hypocrites and Hereticks and those that want it cannot certainly discern either Seeing the question will arise Whether that is a Heresy which the Magistrate saith is so And seeing it is both possible and confessed by all to have often fallen out that some Magistrates have judged that Heresy which was not punishing Men accordingly for Truth instead of Errour There can no argument be drawn from the obviousness or evidence of Heresy unless we should conclude Heresy could never be mistaken for Truth nor Truth for Heresy whereof Experience shews daily the contrary even among Christians But neither is this shift applicable to this place for the Servants did discern the Tares and yet were liable to hurt the Wheat if they had offered to pull them up § III. But they Object against this Liberty of Conscience Deut. 13.5 where false Prophets are appointed to be put to death and accordingly they give example thereof Object Answ. The case no ways holds parallel those particular Commands to the Jews and Practices following upon them are not a Rule for Christians else we might by the same Rule say It were lawful for us to borrow from our Neighbours their Goods and so carry them away because the Jews did so by God's Command or that it is lawful for Christians to invade their Neighbours Kingdoms and cut them all off without Mercy because the Jews did so to the Canaanites by the Command of God If they urge That these Commands ought to stand except they be repealed in the Gospel Object I say these Precepts and Practices of Christ and his Apostles mentioned Answ. are a sufficient Repeal for if we should plead that every Command given to the Jews is binding upon us except there be a particular Repeal then would it follow that because it was lawful for the Jews if any Man killed one for the nearest of Kindred presently to kill the Murderer without any order of Law it were lawful for us to do so also And doth not this Command of Deut. 13.9 openly order him who is enticed by another to forsake the Lord though he were his Brother his Son his Daughter or his Wife presently to kill him or her Thou shalt surely kill him thy hand shall be first upon him to put him to death If this Command were to be followed there needed neither Inquisition nor Magistrate to do the business and yet there is no reason why they should shuffle by this part and not the other yea to argue this way from the Practice among the Jews were to overturn the very Gospel and to set up again the carnal ordinances among the Jews to pull down the Spiritual ones of the Gospel Indeed we can far better argue from the Analogy betwixt the figurative and carnal state of the Jews and the Real and Spiritual one under the Gospel That as Moses delivered the Jews out of outward Egypt by an outward force and established them in an outward Kingdom by destroying their outward Enemies for them so Christ not by overcoming outwardly and killing others but by suffering and being killed doth deliver his chosen Ones the inward Jews out of mystical Egypt destroying their Spiritual Enemies before them and establishing among them his Spiritual Kingdom which is not of this World And as such as departed from the Fellowship of outward Israel were to be cut off by the outward Sword so those that depart from the inward Israel are to be cut off by the Sword of the Spirit For it answers very well that As the Jews were to cut off their Enemies outwardly to establish their Kingdom and outward worship so they were to uphold it the same way But as the Kingdom and Gospel of Christ was not to be established nor propagated by cutting off or destroying the Gentiles but by perswading them so neither is it to be upheld otherwise But
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
thereof established the Use of Truth Who can now any more think that the Holy Martyrs and antient Fathers of the first three hundred Years and many others since that Time have so opposed themselves to Oaths that they might only rebuke vain and rash Oaths by the Creatures or Heathen-Idols which were also prohibited under the Mosaical-Law and not also Swearing by the True God in Truth and Righteousness which was there commanded As Polycarpus Justin Martyr The Testimonies of the Fathers against Oaths and Swearing Apolog. 2. and many Martyrs as Eusebius relates Tertullian in his Apolog. cap. 32. ad Scap. cap. 1. of Idolatry c. 11. Clemens Alexandrinus Strom. lib. 7. Origen in Matth. tract 25. Cyprianus lib. 3. Athanas. in pass cruc Domini Christi Hilarius in Matth. 5.34 Basilius Magn. in Psal. 14. Greg. Nyssenus in Cant. Orat. 13. Greg. Nazianzenus in dialog contra juramenta Epiphanius adversus haeres lib. 1. Ambros. de Virg. lib. 3. Idem in Matth. 5. Chrysostom in Genes homil 15. Idem homil in Act. Apost cap. 3. Hieronymus Epistol lib. part 3. Ep. 2. Idem in Zach. lib. 2. cap. 8. Idem in Matth. lib. 1. cap. 5. Augustinus de serm Dom. serm 28. Cyrillus in Jerem. 4. Theodoretus in Deut. 6. Isidorus Pelusiota Ep. lib. 1. Epist. 155. Chromatius in Matth. 5. Johannes Damascenus l. 3. c. 16. Cassiodorus in Psal. 94. Isidorus Hispalensis cap. 31. Antiochus in Pandect script hom 62. Beda in Jac. 5. Haimo in Apoc. Ambrosius Ansbertus in Apoc. Theophylactus in Matth. 5. Pascasius Ratbertus in Matth. 5. Otho Brunsfelsius in Matth. 5. Druthmarus in Matth. 5. Euthymius Eugubinus Bibliotheca vet patr in Matth. 5. OEcumenius in Jac. c. 5. v. 12. Anselmus in Matth. 5. Waldenses Vâ—clevus Erasmus in Matth. 5. in Jac. 5. Who can read these Places and doubt longer of their Sense in this Matter And who believing that they were against all Oaths can bring so great an indignity to the Name of Christ as to seek to subject again his Foâ—lowers to so great an Indignity Is it not rather Time that all Good Men labour to remove this Abuse and Infamy from Christians Lastly they object This will bring in Fraud and Confusion for Impostors will counterfeit Probity and under the Benefit of this Dispensation will be without Fear of Punishment I answer There are two things only Answ. which oblige a Man to speak the Truth First Either the Fear of God in his Heart and Love of Truth for where this is there is no need of Oaths to speak the Truth Or Secondly the Fear of Punishment from the Judge Therefore let there be the same The punishment of Lyars or rather greater Punishment appointed to those who pretend so great Truth in Words and so great simplicity in Heart that they cannot Lie and so great Reverence towards the Law of Christ that for Conscienceâ—sake they deny to Swear in any wise if they fail and so there shall be the same good Order yea greater Security against Deceivers as if Oaths were continued and also by that more severe Punishment to which these false Dissemblers shall be liable Hence Wicked Men shall be more terrified and Good Men delivered from all Oppression both in their Liberty and Goods For which Cause for their tender Consciences God hath often a Regard to Magistrates and their State as a thing most acceptable to him But if any can further doubt of this Thing to wit The Vnited Netherlands instanced If without Confusion it can be practised in the Commonwealth let him consider the State of the Vnited Netherlands and he shall see the Good Effect of it For there because of the great Number of Merchants more than in any other place there is most frequent Occasion for this thing and though the Number of those that are of this Mind be considerable to whom the States these hundred Years have Condescended and yet daily Condescend yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth Government or good Order but rather great Advantage to Trade and so to the Commonwealth § XIII Sixthly The last thing to be considered is Revenge and War an Evil as opposite and contrary to the Spirit and Doctrine of Christ as Light to Darkness For as is manifest Revenge and War contrary to Christ. by what is said through Contempt of Christ's Law the whole World is filled with various Oaths Cursings Blasphemous Profanations and Horrid Perjuries so likewise through Contempt of the same Law the World is filled with Violence Oppression Murders Ravishing of Women and Virgins Spoilings Depredations Burnings Vastations and all manner of Lasciviousness and Cruelty So that it is strange that Men made after the Image of God should have so much degenerated that they rather bear the Image and Nature of Roaring Lions Tearing Tigres Devouring Wolves and Raging Boars than of Rational Creatures endued with Reason And is it not yet much more admirable that this Horrid Monster should find Place and be fomented among those Men that profess themselves Disciples of our peaceable Lord and Master Jesus Christ who by Excellency is called the Prince of Peace and hath expresly prohibited his Children all Violence and on the contrary commanded them that according to his Example they should follow Patience Charity Forbearance and other Vertues worthy of a Christian. Hear then what this great Prophet saith whom every Soul is commanded to hear under the Pain of being Cut off Matth. 5. from verse 38. to the End of the Chapter For thus he saith Ye have heard Revenge Forbidden by Christ. that it hath been said an eye for an eye and a tooth for a tooth But I say unto you That ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also And if any man will sue thee at the law and take away thy coat let him have thy cloak also And whosoever shall compel thee to go a mile go with him twain Give to him that asketh thee and from him that would borrow of thee turn not thou away Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine enemy But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you That ye may be the children of your Father which is in heaven For he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust For if ye love them which love you what reward have ye Do not even the Publicans the same And if ye salute your brethren only what do you more than others Do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect The Law of Christ more perfect than of that Moses These Words with a Respect to Revenge as the
former in the Case of Swearing do forbid some things which were formerly lawful to the Jews considering their Condition and Dispensation and Command unto such as will be the Disciples of Christ a more perfect eminent and full Signification of Charity as also Patience and Suffering than was required of them in that Time State and Dispensation by the Law of Moses This is not only the Judgment of most if not all the Antient Fathers so called the first three hundred Years after Christ but also of many others and in general of all those who have rightly understood and propagated the Law of Christ concerning Swearing Testimonies of the Fathers against Fighting as appears from Justin Mart. in Dialog cum Tryph. ejusdemque Apolog. 2. Item ad Zenam Tertull. de Corona Militis It. Apolog. cap. 21. 37. It. lib. de Idolol c. 17 18 19. It. ad Scapulam cap. 1. It. adversus Jud. cap. 7 9. It. adv Gnost 13. It. adv Marc. c. 4. It. lib. de patient c. 6.10 Orig. cont Celsum lib. 3 5 8. It. in Josuam hom 12. cap. 9. It. in Mat. cap. 26. Tract 36. Cypr. Epist. 56. It. ad Cornel. Lactan. de just lib. 5. c. 18. lib. 6. c. 20. Ambr. in Luc. 22. Chrysost. in Matth. 5. hom 18. It. in Matth. 26. hom 85. It. lib. 2. de sacerdotio It. 1 Cor. 13. Chromat in Matth. 5. Hieron ad Ocean It. lib. Epist. p. 3. Tom. 1. Ep. 2. Athan. de Inc. Verb. Dei Cyrill Alex. lib. 11. in Johan cap. 25 26. Yea Augustin although he vary much in this matter notwithstanding in these places he did condemn Fighting Epist. 158 159 160. It. ad Judices Epist. 263. It. ad Darium lib. 21. It. ad Faustum cap. 76. lib. 22. de Civit. ad Marc. cap. 6. as Sylburgius relates Euthym. in Matth. 26. and among others of this last Age Erasmus in Luc. cap. 3 22. Ludov. Vives in Introd ad Sap. J. Ferus lib. 4. Comment in Math. 7. Luc. 22. From hence it appears that there is so great a Connexion betwixt these two Precepts of Christ that as they were uttered and commanded by him at one and the same Time so the same way they were received by Men of all Ages not only in the First Promulgation by the little number of the Disciples but also after the Christians encreased in the first three hundred Years Even so also in the Apostasy the one was not left and rejected without the other and now again in the Restitution and renewed Preaching of the Eternal Gospel they are acknowledged as Eternal and Vnchangeable Laws properly belonging to the Evangelical State and Perfection thereof from which if any withdraw he falls short of the Perfection of a Christian Man And truly the Words are so clear in themselves The Laws of Christ in the New Testament are irreconcileable to Persecution Wars and Fighting that in my Judgment they need no Illustration to explain their Sense For it is more easie to reconcile the greatest Contradictions as these Laws of our Lord Jesus Christ with the wicked Practice of Wars for they are plainly inconsistent Whoever can reconcile this Resist not Evil with Resist Violence by Force again Give also thy other Cheek with strike again also Love thine Enemies with spoil them make a Prey of them pursue them with Fire and Sword or pray for those that persecute you and those that calumniate you which persecute them by Fines Imprisonments and Death it self and not only such as do not persecute you but who heartily seek and desire your Eternal and Temporal Welfare Whoever I say can find a means to reconcile these things may be supposed also to have found a way to reconcile God with the Devil Christ with Anti-christ Light with Darkness and Good with Evil. But if this be impossible as indeed it is impossible so will also the other be impossible and Men do but deceive both themselves and others while they boldly adventure to establish such Absurd and Impossible things § XIV Nevertheless because some perhaps through Inadvertency and by the Force of Custom and Tradition do transgress this Command of Christ I shall briefly shew how much War doth contradict this Precept and how much they are inconsistent with one another and consequently That War is no ways lawful to such as will be the Disciples of Christ. For First Christ commands That we should Love our Enemies But War on the contrary teacheth us to Hate and destroy them Matth. 5.43 Secondly The Apostle saith That we war not after the flesh and that we fight not with flesh and blood Eph. 6.12 But outward War is according to the Flesh and against Flesh and Blood for the shedding of the one and destroying of the other Thirdly The Apostle saith That the Weapons of our Warfare are not Carnal but Spiritual 2 Cor. 10.4 But the Weapons of outward Warfare are Carnal such as Cannon Muskets Spears Swords c. of which there is no mention in the Armour described by Paul Fourthly because James testifies That wars and strifes come from the lusts which war in the members of carnal men But Christians that is Ja. 4.1 Galat. 5.24 those that are truly Saints have crucified the flesh with its affections and lusts Therefore they cannot indulge them by waging War Fifthly because the Prophets Isaiah and Micah have expresly prophesied That in the Mountain of the house of the Lord Christ shall judge the Nations and then they shall beat their swords into plow-shares c. And the Antient Fathers of the first three hundred Years after Christ did affirm Is. 2.4 Primitive Christians most averse from War these Prophecies to be fulfilled in the Christians of their Times who were most averse from War concerning which Justin Martyr Tertullian and others may be seen Which need not seem strange to any Mich. 4.3 since Philo Judaeus abundantly testifies of the Esseans That there was none found among them that would make Instruments of War But how much more did Jesus come That he might keep his followers from fighting and might bring them to Patience and Charity Sixthly Because the Prophet foretold That there should none hurt nor kill in all the Holy Mountain of the Lord Is. 65.25 But outward War is appointed for Killing and Destroying Joh. 18.36 Seventhly Because Christ said That his Kingdom is not of this World and therefore that his Servants shall not Fight Therefore those that fight are not his Disciples nor Servants Eighthly Because he reproved Peter for the Use of the Sword saying Mat. 26.52 Put up again thy sword into his place for all they that take the sword shall perish with the sword Concerning which Tertullian speaks well lib. de Idol How shall he fight in Peace without a Sword which the Lord did take away For although Soldiers came to John and received a Form of Observation if also the Centurion
are not yet fitted for this form of Christianity and therefore cannot be undefending themselves until they attain that Perfection But for such whom Christ has brought hither it is not lawful to defend themselves by Arms but they ought over all to trust to the Lord. The Conclusion § XVI But lastly to Conclude If to give and receive flattering Titles which are not used because of the Vertues inherent in the Persons but are for most part bestowed by wicked men upon such as themselves If to Bow Scrape and Cringe to one another If at every time to call one another Humble Servant and that most frequently without any design of Real Service if this be the Honour that comes from God and not the Honour that is from below then indeed our Adversaries may be said to be Believers and we condemned as proud and stubborn in denying all these things But if with Mordecai to refuse to bow to proud Haman and with Elihu not to give flattering Titles to men lest we should be reproved of our Maker and if according to Peter's Example and the Angel's Advice to bow only to God and not to our Fellow Servants and if to call no man Lord nor Master except under particular Relations according to Christ's Command I say Eph. 3.5 Job 32.21 22. if these things be not to be Reproved then are we not blame-blame-worthy in so doing If to be Vain and Gaudy in Apparel if to paint the Face and plait the Hair if to be cloathed with Gold and Silver and pretious Stones and if to be filled with Ribbands and Lace be to be cloathed in modest Apparel and if these be the Ornaments of Christians and if that be to be Humble Meek and Mortified Then are our Adversaries good Christians indeed and we proud singular and conceited in contenting our selves with what need and conveniency calls for and condemning what is more as superfluous but not otherwise If to use Games Sports Plays if to Card Dice and Dance if to Sing Fidle and Pipe if to use Stage-plays and Comedies and to Lie Counterfeit and Dissemble be to Fear always and if that be to do all things to the Glory of God and if that be to pass our sojourning here in Fear and if that be to use this World as if we did not use it and if that be not to fashion our selves according to our former Lusts to be not conformable to the Spirit and vain Conversation of this World Then are our Adversaries notwithstanding they use these things and plead for them very Good Sober Mortified and Self-denied Christians and we justly to be blamed for judging them but not otherwise If the Profanation of the Holy Name of God if to exact Oaths one from another upon every light occasion if to call God to Witness in things of such a nature in which no earthly King would think himself lawfully and honourably to be a Witness be the duties of a Christian man I shall confess that our Adversaries are excellent good Christians and we wanting in our duty But if the contrary be true of necessity our Obedience to God in this thing must be acceptable If to Revenge our selves or to render Injury Evil for Evil Wound for Wound to take Eye for Eye Tooth for Tooth If to fight for outward and perishing things to go a Warring one against another whom we never saw nor with whom we never had any contest nor any thing to do being more-over altogether ignorant of the Cause of the War but only that the Magistrates of the Nations foment quarrels one against another the Causes whereof are for the most part unknown to the Soldiers that fight as well as upon whose side the right or wrong is and yet to be so furious and rage one against another to destroy and spoil all that this or the other Worship may be received or abolished If to do this and much more of this kind be to fulfil the Law of Christ Then are our Adversaries indeed true Christians and we miserable Hereticks that suffer our selves to be Spoiled Taken Imprisoned Banished Beaten and evilly entreated without any resistance placing our trust only in GOD that he may defend us and lead us by this way of the Cross unto his Kingdom But if it be other ways we shall certainly receive the Reward which the Lord hath promised to those that cleave to him and in denying themselves Confide in him And to sum up all If to use all these things and many more that might be instanced be to walk in the strait Way that leads to Life be to take up the Cross of Christ be to die with him to the Lusts and perishing Vanities of this World and to arise with him in newness of Life and sit down with him in the heavenly places Then our Adversaries may be accounted such and they need not fear they are in the broad way that leads to destruction And we are greatly mistaken that have laid aside all these things for Christ's sake to the crucifying of our own Lusts and to the procuring to our selves Shame Reproach Hatred and Illwill from the men of this world Not as if by so doing we judged to merit Heaven but as knowing they are contrary to the Will of him who redeems his Children from the love of this World and its Lusts and leads them in the ways of Truth and Holiness in which they take delight to walk THE CONCLUSION IF in God's Fear Candid Reader thou applyest thy self to Consider this Systeme of Religion here delivered with its Consistency and Harmony as well in it self as with the Scriptures of Truth I doubt not but thou wilt say with me and many more That this is the Spiritual Day of Christ's Appearance wherein he is again revealing the antient Paths of Truth and Righteousness For thou mayst observe here the Christian Religion in all its parts truly established and vindicated as it is a living inward spiritual pure and substantial thing and not a meer form shew shadow notion and opinion as too many have hitherto held it whose Fruits declare they wanted that which they bear the name of and yet many of those are so in love with their Empty Forms and Shadows that they cease not to calumniate us for commending and calling them to the Substance as if we therefore denied or neglected the true Form and outward Part of Christianity which indeed is as God the Searcher of Hearts knows a very great Slander Thus because we have desired people earnestly to feel after God near and in themselves telling them That their Notions of God as he is beyond the Clouds will little avail them if they do not feel him near Hence they have sought malitiously to infer that we deny any God except that which is within us because we tell People That it is the Light and the Law within and not the Letter without that can truly tell them their Condition and lead them out of
did the Scripture deceive thee when thou preachedst upon that Text Why mournest thou for Saul If thou sayst Thou only here mis-understood the Place and mis-applyedst it yet is the Scripture for all that True and Certain May not the same be said if one pretending the Spirit to be the Rule should fall in the like Error that the Spirit were not to be blamed or thence termed uncertain But the Man that mistook the Voice thereof or took his own Imaginations instead of it as thou didst thy Mis-apprehensions for the Sense of that Scripture If thou canst extricate thy self out of these Difficulties so as to satisfie me or any other Rational and Indifferent Person I may seriously say to thee according to the Proved Eris mihi magnus Apollo and really thou may'st not be without Hopes of making a Proselyte But if it appear to all Judicious and Unprejudicate Persons That John Menzies's Arguments against the Quakers are no other than the Jesuit's against him and whatever way he can defend himself against the Jesuit's so the Quakers can do against him and impugn and straiten him the same way so that his Argument is like the Viper's-Brood that destroys him that brings it forth I say if this appear what may Candid Persons judge of John Menzies's Honesty that has asserted in Print That Quakerism is Popery under a Disguise and the Papists and Quakers are one The State of the Controversie in the first Place then both upon our Part and Yours is in Thesi and not in Hypothesi That is Not Whether or not we be truly ruled by the Spirit or can give an Evidence of it more than Whether ye be truly led by the Scriptures or can give any Evidence that ye are but Whether we do well in saying The Spirit is the Principal Rule of Faith For though divers Sects now to wit Lutherans Calvinists Episcopalians Presbyterians Independents Anabaptists Antinomians Arminians c. do all quarrel one another each laying Claim to be led by the Scripture and denying it of the other yet do they all agree in this That the Scripture is the only Rule Will it therefore follow That the Scripture is not the Rule or Certain because none of these can give a Certain Evidence convincing their respective Opposers that they are led by it So on the other Hand though such as affirm the Spirit to be the Principal Rule cannot give any Evidence to convince their Opposers that they are led by it it will not follow that it is not the Rule or that they err in Affirming it so to be A POSTSCRIPT AS the Apostle Paul said concerning the Spirit of God That there are diversities of Operations but one Spirit and one Body of Christ which is his Church so I may say concerning Antichrist and his Spirit and Body The Body of Antichrist is but one having many Members and the Spirit of Antichrist is but one in the Root though in different Operations and Appearances And what is this Body of Antichrist but all these whether Papists or others though pretending to Reformation under whatsoever Designation as Episcopal Presbyterian Independent Anabaptist or any else who oppose the Spirit of Christ in his Spiritual Appearances and Operations in the Body of Christ which is his Church A manifest Instance of the Truth of this I my self of late have been an Ear and Eye witness of For not many Months ago I had occasion at London both to see with my Eyes and hear with my Ears how the People called Anabaptists some of their Chief Teachers opposed denied slighted and by all Means their Earthly and Devilish Wisdom could invent laboured to make of none effect the Inward Evidence of the Spirit of God in his People alledging openly in the Faces of Thousands That whoever could not give an Evidence to their Adversaries that they were Inspired with the Spirit of God such as no Hereticks could pretend to were no Christians but deceivers So these Anabaptists lately argued against us at London in an open Assembly And so now since in my own Native Country within 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 Design of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdeen 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 Opposers we were but Deceivers After it had been shewn them That Papists and Jesuits used the same Argument against all the Protestants that indeed did more militate 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 best and most principal Evidence nor the greatest that we have unto our 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 testify 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 Testimony than that of John and yet John 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
Students tell us whether in their esteem they deserve a better Designation Now that to use Proverbs in things written even from the Spirit of Truth is no Inconsistency let them read Tit. 1.12 To use Proverbs is not Inconsistent with Truth Evil beasts slow bellies 2 Pet. 2.22 The dog is returned c. and the sow to the puddle But to proceed they offer to prove the Spirit in the Quakers not to be the Spirit of God because it teaches Doctrines contrary to the Scriptures The first Instance of this is The Quakers denying the necessity of the Continuance of the use of Bread and Wine as an Ordinance in the Church which they alledge pag. 67. is Commanded Matth. 26.26 Mark 14.21 Luke 22.19 But the Students may look over these places and find if they can any thing in the first two of Matth. and Mark like a Command The Use of Bread and Wine discontinued but only a meer Narrative of the Matter of Fact In that of Luke these Words are added Do this in remembrance of me They proceed to prove that this is not Ceased of its own nature carping at these Words of R. B. in his first Answer to W. M. pag. 54 55. where he saith The very Institution intimates the Abolishing thereof at Christ's Coming Insinuating as if he had mistaken himself for his Words say they allude to Paul 's 1 Cor. 11. and not to Christ's But while they take a Liberty to judge of his Thoughts they do but shew their own forwardness to Mistake For either these Words of Christ's in Luke above-mentioned do import They should do that in Remembrance of him until he came or they do not If they do not the Students give away their own Cause If they do then he might allude to that as being there included though not expressed As often c. implies no Continuance They urge The Coming of Christ mentioned must be his Coming to Judgment because these to whom Christ was come in Spirit do use it But this proves not That they then practised it by way of Necesary Duty more than their practising other things which our Adversaries themselves do acknowledge do not Continue nor are not Binding But they proceed pag. 69. to prove it Commanded since from the Apostle's words 1 Cor. 11. And to prove that this was not a meer Narrative of a Matter of Fact as we truly affirm but a Command they Affirm first That he often gives the Title of the Lord's Supper to it even as received by those Corinthians For Answer the Students must needs be like themselves and as they often belied us so they use the Apostle the same way For not only in this Chapter or Epistle but in all Paul's Epistles these Words the Lord's Supper are only once mentioned so not often Secondly verse 20. where he useth these Words thus When ye come together therefore into one place this is not to eat the Lord's Supper It is so far from making for them that it makes clearly against them And the Syriack Copy hath not in that 20. ver nor elswhere these Words The Lord's Supper at all but in lieu of it when then ye meet together not as ye ought to do in the day of the Lord. For the Apostle clearly here asserts that the Corinthians in their using of Bread and Wine did not eat the Lord's Supper He says not they did not eat it as they ought Secondly they urge That the Apostle received of the Lord a Command to take eat do this This is strongly alledged but we deny it and let them prove it For Proof they give none unless we may take an Example for a Proof in which they beg the Question For unless that alledged Minion of the King should tell these Citizens he came to that he had received Order to Command them to obey the Decree repeated by him the Example says nothing But that the Apostle has signified any such thing to us we deny and it remains for them to prove Thirdly They alledge That since the Apostle reproves them for Abuses in the use of this and to rectifie those brings them back to the Institution the duty of Receiving it may be much more concluded from the same Institution Answer this is their bare Affirmation The Abuses committed in practising a Ceremony may be regulated by telling the proper Rise Vse and End of it and yet the using it may not be an Absolute Duty The Apostle says how those that observe Days ought to do it to the Lord it will not therefore follow that the Observation of Days is a Duty Incumbent upon all Yea the Apostle in that Place expresly asserts the Contrary Their fourth Reason is yet more Ridiculous The Apostle insinuates that it is a Duty because of the first Word FOR that which I have c. Who but the Students would Argue at this rate such kind of Reasons serve to shew their Folly not to confirm their Opinions As do these that follow with their old Example of the King's Minion In all which they miserably beg the Question taking for granted That it is a standing Statute Which is the thing remains to them yet to prove In the end of this page they desire to join the Word OFTEN which say they evidenceth it was a practice to be Continued in And here they insult because that R. B. in answer to W. M. arguing thus from this Word Often did Reply That thence it would not follow That As often as a man sins he offends God did import we should sin often Here they say R. B. egregiously shews his Folly and Impiety because they never did argue from the Word OFTEN precisely But their Brother W. M. to whom he then Answered did precisely Argue from it whose express Words in his pretended Sober Answer are pag. 92. It may be observed That the Corinthians were to be often in the use of it because it is said as often as ye eat c. So since he argued from the Word Often his answer was proper nor have they brought any thing to weaken it And whereas they add Who will say that ever sin was instituted by God R. B. never said so but yet that weakens not his Retortion nor strengthens their Argument from the Word Often As may appear in a thing truly Instituted by God and yet unlawful else as Often as a Man Marrieth he is bound to his Wife might be said to Import that it were a Duty Incumbent upon Men to Marry often or unlawful to forbear Their Fifth Reason is A Regulating Prescription is no Commanding Injunction because the Apostle prescribes the right Method of using it For they alledge If it had been indifferent he would have rather forbidden it as useless c. This is no Argument but their bare Conjecture in which they would be wiser than the Apostle and we have answered it before shewing the Apostle gives Rules to rectifie the Observation of Days
Students Supposition Paul was permitted to go unto a certain Place without any Command of God and that Paul did this acceptably or without sin as to the thing it self which they must needs acknowledge he might it follows then by their own Argument that he walked this Journey in the Spirit Seeing they themselves plead That Men ought to walk in the Spirit meaning outward Walking And seeing they grant That what-ever Act a man doth acceptably he must do it to the Glory of God and that a Man can do nothing to the Glory of God but as he doth it from a Good Principle yea the Glory of God being a supernatural End must have a supernatural Principle which is the Spirit of God it manifestly followeth that Paul his Journeying by a Permission was by Inspiration For whatever is done in the Spirit is done by Inspiration Inspiration both in the common Sense and here particularly signifying any gracious Motion Influence and Assistance of the Spirit In their Answer to that other Scripture 1 Cor. 7.6 compared with ver 40. they fall into their old way of Asserting barely without any Proof They tell us That the Permission falls upon the thing spoken and not upon the speaking it self But how prove they it Here they are quite dumb and say nothing for Proof And indeed it is as manifest as a thing can be that the Permission doth no less fall upon the speaking than upon the thing spoken and they do most presumptuously Contradict the Apostle when they say Paul was commanded to speak this Whereas Paul said expresly he spake by Permission and not of Commandment In the Prosecution of their second Argument they bring in G. K. distinguishing betwixt Privative and Positive Permission Permission Positive and Negative where they give the Lie to their own Accompt which saith pag. 30. That G. K. distinguished Permission into Positive and Negative as indeed he did Now Privative and Negative differ widely For the want of sight in a Stone is not Privative as in a Man but Negative And surely there is so little Wit or acumen in this Argument of the Students and their Prosecution of it that it proves them to be liker Stones than Men of Reason and Solidity And here they tell us that G. K. whom in their vain Minds they call this Great Inspired Rabbi was very unfortunate in explaining this Distinction and assigning its Ground as may be seen in their Accompt But Alas for them Poor Men they have egregiously baffled themselves in that very Matter in their Accompt as is shewed in our Answer thereunto But behold what dull and heavy Disputers these Men are If Positive Permission were Inspiration say they then a man might Inspire us for he might positively Permit us This Consequence is as dull and heavy as a Stone although the weight of it falls not upon us but upon themselves to prove them altogether Impertinent For their Argument proceeds upon a wrong Supposition that according to G. K. all positive Permissions are Inspirations a thing G. K. never dreamed of But only that some positive Permissions to wit those of God are Inspirations as he by his Spirit doth permit Men or allow them to do or use some things As when God said to Adam in the Garden Of every tree in the garden thou may'st freely eat save one This was a positive Permission and also if God spake this to him inwardly as is most probable and as Augustin supposeth an Inspiration Also when the Lord said unto Ezekiel cap. 4.15 Lo I have given thee Cows dung for man's dung This was a Condescendence and positive Permission and also an Inspiration But the Students proceed still more and more to baffle themselves in stead of baffling the Quakers and shew their Ignorance and Sottishness For thus they argue pag. 99. in prosecuting their Third Argument Every Inspiration say they puts us out necessarily to the doing of the thing Inspired and so Commands us virtually And upon this bare Alledgance the whole superstructure of this Argument stands which yet is a manifest Vntruth and suffereth many undeniable Exceptions For many times things Inspired are not at all of the Nature of Things to be done but are simply things to be believed Things inspired are either to be done or simply to be believed As when God Inspired the Prophets with the Knowledge of things to come which neither could nor ought to be done by them And as when Daniel was Inspired to know Things which he was so far from being commanded to Write that he was forbidden Dan. 12.4 Again some Inspirations are meer inward Consolations and Spiritual Refreshments and Renewings of Strength only to enable us in general to serve God as Meat and Drink is unto the Body and that sometimes without Words and sometimes with Words by way of Promise As when he spake to Noah Gen. cap. 9. from ver 8. to ver 18. where theâ—e is not any Command given to Noah but only Promises and yet Noah was Inspired by the Lord Which are either of Command or of Promise as all the true Prophets were And whereas they alledge That Inspiration includes in its Notion an Insuperable putting and prompting out to the things Inspired in all Authors both Sacred and Profane is meerly precarious For sometimes indeed it signifieth to Command as where the Inspiration is Mandatory But at other Times it signifieth to Comfort Refresh Quicken Influence and Assist us without any particular Command to any particular Action Yet we acknowledge the Nature of all Divine Inspirations in the Children of God is to Incline Lead Move Draw and Guide them up more and more into Vnity with God and so unto a further Degree of Holiness but not to determine them unto all particular Actions And thus also their fourth Instance is disproved where they alledge That all Inspirations of God determine us to one Extream Which is false if they mean an Extream in the particular Act If they mean an Extream in the general as to do all in Charity and to the Glory of God we grant it But this doth not militate against what we affirm Their other two Instances are but the former upon the Matter repeated in a Tautological way for want of new Matter and are sufficiently Answered above And thus their Silly and Faint Reasonings in this Argument are answered without any necessity of G. K. his returning to his Bag for new Distinctions as they scornfully but foolishly insinuate Pag. 99. § 15. The Students tell us That G. K. finding himself beset with these inextricable Difficulties as it seems misplaces this distinction in their Account and gives in another distinction of Particular and General Inspirations This is but their meer Alledgance The Distinction was right enough placed as any may see by the Nature and Coherence of the Account Nor did G. K. see any Difficulty in their Argument at all as indeed there is none in it But let us see
how they Refute this Distinction of General and Particular Inspirations or Influences First they say He shall never be able to produce a Ground for this Distinction out of Scripture A learned Refutation indeed and like unto their old way of putting us to prove what they cannot disprove May it not as well suffice us to say They shall never be able to produce a Ground out of Scripture against it Inspirations General or Particular and the rather since we are Defendents Secondly That which is called a general Inspiration could not put us out to any particular thing say they Answer If by putting us out they mean determine us insuperably or irresistibly thereunto we grant but this is no Absurdity Thirdly They would always leave us undetermined Answer Nor is this Absurd For in things that are permissive and left to our Freedom in the Lord to do them or not to do them we need not any thing to determine us as to the partiticular Act but may determine our selves being free Agents although as to the Nature and Kind of the Act in General that it be in true Love to God and to his Glory we are determined by the Lord. Pag. 100. They are no less unsuccessful in managing their other Argument in Comparing Inward Duties with outward For whereas they alledge for a Proof of their Minor That if we were not to go about Inward Duties without a previous sensible Inspiration there would be a progressus in Infinitum This hath been sufficiently an-answered above in the Dispute that as to that Inward Duty of Waiting we cannot suppose that ever at any time an Influence or Inspiration can be wanting And this we say still we mean to true Christians who are faithful unto God and do faithfully improve his Influences As for others Vnfaithfulness wants Influences to Duties if they want Influences either to Inward or outward Duties the Cause is their Vnfaithfulness And so the Way to have them upon all Occasions is to be Faithful to answer God's Call who doth oft invite and call upon them who are Vnfaithful But if they mean All Inward Duties as Meditation in many Cases upon particular Subjects we deny that even true Christians have always particular Inspirations thereunto Nor is there any necessity to assert them Now let us take notice how they refute the Distinction of General and Particular Inspirations First say they There are no General Inspirations as we have shewed already But that they have shewed no such thing is already made apparent Secondly Supposing them yet they being but General would not be a sufficient Ground for the particular Inward Duties of waiting desiring But how Prove they this No wise but meerly Affirm it only they confound Waiting Desiring and Meditating together whereas Meditating is of a larger extent and sometimes yea oft-times requireth a Special Inspiration Thirdly say they The Scriptures produced by the Quakers prove alike as to outward and inward Duties To this we answer That as to some outward Duties it is true as to others false As for Example To be clear in all outward Conversation is a Continual Duty and therefore we can never want an Influence thereunto if we be faithful Preaching and Praying audibly is from a particular Influence But to Preach and Pray in the Church or Assembly with audible Words is not a continual Duty nor yet a General to all Christians and therefore it hath not always an Influence to assist thereunto And here let the Reader note That by a General Influence or Inspiration we mean only such an Influence as serveth in general for all Ordinary Actions that are to be generally performed in an acceptable Manner As the same Spiritual Influence that sufficeth me to Eat in Faith Fear and Love sufficeth me also to Plow or do any other Mechanical Work But the same doth not suffice me to preach or expound Scripture otherwise any ordinary Christian might do so at any Time Which our Adversaries will not acknowledge Now that Preaching and Praying in particular require a Super-added Spiritual Influence and Inspiration we prove thus If Men may have an Influence or Inspiration of the Spirit to wait fear and love God and yet want an Influence or Inspiration to Preach or Pray Vocally Then the Influence and Inspiration to Preach and Pray vocally is a distinct superadded Influence c. But the first is true Therefore the Second The Consequence of the first Proposition is clear from that Maxime Quorum unum potest esse absque alio c. When of two things the one can be without the other the two are really distinguished The Second Proposition is proved 1. Because all true Christians have an Influence and Inspiration to Wait Fear and Love God but all true Christians have not an Influence and Inspiration to Preach and Pray Vocally in the Church This our Adversaries cannot deny 2. Even a true Gospel-Minister may at times want a Door of Vtterance when in the Time of this Want he hath an Influence or Inspiration to Wait Fear and Love God Therefore these Two are distinct The Antecedent is clear in the Case of Ezekiel Chap. 3.15 Ezekiel sate seven Days with the Elders in silence 16. who sate seven Days with the Elders having nothing to speak unto them from the Lord until at the end of the seven Days the Word of the Lord came unto him And Ezra sate silent till the Evening-Sacrifice And Ezra sate silent c. and then he kneeled down and prayed Ezra 9.5 Also Paul desired the Colossians to pray for him that Vtterance might be given him Which clearly imports That he had it not at all Times although at all Times he had an Influence or Inspiration to Wait Fear and Love God And David prayed That God would open his Mouth and his Lips should shew forth his Praise Isaiah said That God had given him the Tongue of the Learned c. Christ promised That he would give his Apostles a Mouth and Wisdom which all their Adversaries should not be able to Resist All this signifieth an Influence of the Spirit to speak which was not general to all nor permanent or perpetual with them who had it As is clear in the Case of David who declared That he was silent and held his Tongue even from good until the Fire kindled in him and then he spake with his Tongue Psal. 39.3 Yea what signifieth the Coal wherewith Isaiah his Mouth was touched but an Inspiration or Influence of Life superadded unto that General Influence which he had before Now if our Adversaries say This was given unto those Men in an extra-ordinary way as being Prophets and Apostles but is now ceased since the Apostles Days To this we Answer 1. This is a plain Acknowledgment That general Influences common to all Christians are one thing and particular Influences given to holy Men to Preach and Pray Vocally Inspirations to Preach and Pray vocally not ceased are
As appeared in the Example of the Apostles themselves Now these People who hold forth the Principles and Doctrines hereafter to be mentioned were not gathered together by an Vnity of Opinion or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them and binding themselves by Leagues and Covenants thereto but the manner of their Gathering was by a secret Want The Gathering of the True Church its Rise and Foundation which many truly tender and serious Souls in divers and sundry Sects found in themselves which put each Sect upon the Search of something beyond all Opinion which might satisfy their weary Souls even the Revelation of God's righteous Judgment in their Heart to burn up the unrighteous Root and Fruits thereof that the same being destroyed and done away the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound and thence Power and Life to follow him in all his Commandments And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness who had long been wandring in the several Sects and by the inward Vnity came to be gathered in one Body From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. * Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon became as one External Bond and Tye of their outward and visible Fellowship obvious to the World whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ as the true Christians of Old were by their Adherence to the Orthodox Principles from other Hereticks that laid claim likewise to be Christians And as this inward Power they longed for and felt to give them Victory over Sin and bring the Peace that follows thereon was that whereby they were brought unto that Vnity and Community together so they came first thence to Accord in the Vniversal Preaching of this Power to all and directing all unto it which is their First and Chiefest Principle and most agreeable to this Vniversal Love as I shall hereafter shew And it is very Observable that as those whose Gathering and Fellowship arises from this meer Vnity of Notions and Opinions do usually derive their Name and Designation from the First Authors Inventors and Fomentors of those Opinions as of old the Arians Nestorians Manichaeans c. and of late the Lutherans Calvinists Armenians Socinians Mennonites c. so those People whose Vnity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls that Society derives not their Name from any particular Man and therefore are providentially delivered from that great Mark of a Sect. But as the Vngodly will be always throwing some Name or Reproach upon the Children and Servants of God it being observed that through the deep and inward Operation of this Power in them a Dread took hold on them not only to the begetting of God's Fear in their Hearts but even to the reaching and instructing of their outward Man hence the Name of Quakers or Tremblers hath been Cast upon them which serveth to distinguish them from others though not Assumed by them Yet as the Christians of Old albeit the Name of Christian was cast upon them by way of Reproach gloried in it as desiring above all things to be accounted the Followers of Christ so they also are glad that the World Reproacheth them as such who Tremble before the Lord and who work out their Salvation in Fear and Trembling And truly the Lord seems by his Prophets of old to have foretold that his Children should be so Reproached as Isa. 66.5 Hear the Word of the Lord ye that Tremble at his Word your Brethren that hated you that cast you out for my Name 's sake said Let the Lord be Glorified and He shall Appear to your Joy and they shall be ashamed where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers And Jer. 33.9 does more clearly Prophesy how this Reproachful Name when cast upon his Children shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words And it shall be to me a Name of Ioy The Honour wherewith the Lord will Honour his despised People a Praise and an Honour before all the Nations of the Earth which shall hear all the Good that I do unto them and they shall Fear and Tremble or Quake for all the Goodness and for all the Prosperity that I procure unto * Alias Them it 2. Mark of a Sect. As the Nature of a Sect ariseth from the Love of Self and its Production so in the last place there can be no more signal or certain Mark of a Sect than When a People seek to advance and propagate their Way in the strength of their own Spirits A Sect arises from the Love of Self reckoning the Preaching and Publishing thereof by their own Natural or Acquired Parts without the Necessity of the Inward Motion of the Holy Spirit both lawful and commendable and not only so but the advancing and establishing of the same by Outward Force and Violence For here is Man working without God or the Guidance of his Spirit in his own meer Strength and Will to set up his own Images and Inventions under a Pretence of Truths and pure Christianity But those that dare not seek to Advance even that But the Truth from the Denial of Self which they are perswaded is Truth in their own Will and Spirit far less by outward Force and Violence but in and by God's Spirit as he leads and moves to it by his Life and Power shew that such are not a Sect nor Followers of Man's Inventions but of Christ alone waiting to follow Him as He acts and moves them by his own Spirit and Power and therefore are no Sectarians but meer Christians The Chief and First Principle then held by those Christians I. That there is somewhat of God his Life Light in all Men able to bring them to Salvation which as I observed before naturally ariseth and was assented to by them from their Inward Sense that Tied them together is That there is somewhat of God some Light some Grace some Power some Measure of the Spirit some Divine Spiritual Heavenly Substantial Life and Vertue in all Men which is a Faithful Witness against all Vnrighteousness and Vngodliness in the Heart of Man and leads draws moves and inclines the Mind of Man to Righteousness and seeks to leaven him as he gives way thereunto into the Nature of it self whereby an inward thorow and real Redemption may be wrought in the Hearts of all Men of whatsoever Nation Country or Kindred they be notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of Because whatsoever
Nimeguen to Consult the Peace of Christendom so far as they are concerned Wherein the true Cause of the present War is discovered and the Right Remedy and Means for a firm and settled Peace is Proposed By R. Barclay a Lover and Travailer for the Peace of Christendom Which was delivered to them in Latin the 23 d. and 24 th days of the Month called February 1677 8. and now published in English for the satisfaction of such as understand not the Language Psal. 2.10 Be wise therefore ye Kings be instructed ye Judges of the Earth serve the Lord with fear and rejoyce with Trembling Kiss the Son least he be Angry and ye perish from the Way when his Wrath is kindled but a little blessed are all they that put their Trust in him To the Embassadors and Deputies of the Christian Princes and States met at Nimeguen to Consult the Peace of Christendom R. B. a Servant of Jesus Christ and hearty Wel-wisher to the Christian World Wishes Increase of Grace and Peace and the Spirit of sound Judgment with hearts Inclined and willing to Receive and Obey the Counsel of God LET it not seem Strange unto you who are Men Chosen and Authorized by the Great Monarchs and States of Europe to find out a Speedy Remedy for the present Great Trouble under which many of her Inhabitants do groan as such whose Wisdom and Prudence and Abilities have so Recommended them to the World as to be Judged fit for so Great and Difficult a Work To be Addressed unto by one who by the World may be esteemed Weak and Foolish whose Advice is not Ushered unto you by the Commission of any of the Princes of this World nor Seconded by the Recommendation of any Earthly State For since your Work is that which concerns all Christians why may not every Christian who feels himself stir'd up of the Lord thereunto Contribute therein And if they have place to be heard in this Affair who come in the name of Kings and Princes let it not seem heavy unto you to hear him that comes in the Name of the Lord Jesus Christ who in the truest sense is the Head and Governour and Chief Bishop of the Church the Most-truly-Christian and Catholick King Many of whose Subjects are Concerned in this matter and the Blood of many in Hazzard for whom he hath shed his precious Blood And yet who shall not seek to Obtrude upon you the Belief of the Truth or Certainty of his Commission because of his own Testimony but leave it as well as the things he therein delivereth to the holy and pure Witness of God in all your Consciences to be Received or Rejected by you as it shall there be Approved or not Approved Know then My Friends that many and often times my Soul has been deeply bowed down under the weighty Sense of the present State of Christendom and in secret before the Lord I have mourned and bitterly lamented because thereof And as I was Crossing the Sea and being the last Summer in Holland The Burthen that was upon the Author in this Matter and some parts of Germany the Burthen thereof fell often upon me and it several times came before me to Write unto you what I then saw and felt from God of these things while I was in those parts But I Waited and was not willing to be Hasty and now being Returned to my own Country and at my own Home I cheerfully accept the fit Season which the Lord has put in my hand and called me to therein to signify unto you those things which in his Name and Authority I am Commanded to do And for this End the Lord has shewn me what the Causes are of all this Mischief and Confusion and Desolation which are necessary to be made known unto you and deeply and seriously to be Considered by you Else ye can never be able to Apply the Right Remedies I speak of the Primary and Original Cause The Primary Cause of Mischief first to be Removed as it proceeds from him and is hatched by him who is the Author of all Mischief and the great Enemy to as well as Envyer of the true Peace and Prosperity of all good Christians and who sows in Mens hearts that Evil Seed and fomenteth that bad Ground from which all Evil Riseth For unless this be seen discovered and removed in the Ground although the secondary and more immediate Causes be seen to wit the Projects Designs and Councils of Men and in part be answered and removed by giving way to some and taking from others according as they are more or less formidable and considerable measuring these things by the Rules of Humane Wisdom and Carnal Prudence and Policy yet that is not sufficient That may Allay the Heat for a Time but will not Remove the Evil and You in so doing will prove but like those Physitians that do Mitigate the pain and violence of a Disease for a Time but do not take away the Ground and Cause of it so that it shortly again Returns and in the End Destroys him that is Afflicted with it The Chief Ground Cause and Root then of all this Misery among all those called Christians is because they are only such in Name Christians in Name and not in Nature and not in Nature having only a form and profession of Christianity in shew and words but are still Strangers yea and Enemies to the life and vertue of it owning God and Christ in words but denying them in works and therefore the Lord Jesus Christ will not own them as his Children nor Disciples For while they say they are his Followers while they Preach and Exalt his Precepts while they Extoll his Life Patience and Meekness his Self denying perfect Resignation and Obedience to the Will of his Father yet themselves are out of it and so bring Shame and Reproach to that Honourable Name which they Assume to themselves in the face of the Nations and give an occasion for Infidels Turks Jews and Atheists to profane and blaspheme the holy Name of Jesus Is it not so While so much Ambition Pride Vanity Wantonness and Malice Murder Cruelty and Oppression Abominations abounding in the Courts of Christian Princes yea and all manner of Abominations abounds and is openly practised yea while those that should be Patterns and Examples of Justice Vertue and Sobriety to others do for the most part Exceed most in those things So that the Courts of Christian Princes who while in words seem more to Glory in being Professors and Protectors of Christianity than in their outward Crowns which should be Colledges of Vertue and Piety are mostly Scenes of greatest Wickedness and Nests and Receptacles of all the Baffoons Stage-players and other vilest Vermin not fit to be mentioned I say Is it not so While upon every slender Praetext such as Their own small Discontents or That they judge the present Peace they have with their Neighbour cannot sute
But where doth he find me plead for Prophetick Revelations as Common to all And whether the former words do not grant Immediate Objective Revelation in the largest sense I plead for it I leave the Reader to Judge Here he accuses me of speaking basely of the Scripture but neither tells me Where Nor What I say Which is indeed a base way of Reviling though Familiar to him To my last Argument pag. 49. § 35. he Answers little but Railing The Minor to wit That whereas Protestants call the Scriptures their Rule yet if asked why they believe them Do say because in them is delivered the Will of God which was Revealed Objectively and Immediately to Holy Men he saith destroyeth the whole Argument But why I know not since surely that proves They at last recurr to the Immediate Testimony of the Spirit as the Certain and Infallible ground of Faith which is my Conclusion That I thence infer That Protestants are for the Uncertainty of Immediate Objective Revelation is most falsly and disingenuously Asserted by him For I seek not to Infer any such thing from the Medium of that Argument but having shewn thereby how they are forc'd to recur to this Revelation as the primary ground of their Faith I add That it 's strange then they should seek to Represent that as dangerous or uncertain which they are thus forced to Recur to And whether he doth not so ever and anon repeating the story of Delusions to Nauseating through this Chapter and that reads it may see and easily perceive his Base Dis-singenuity in that part As also in the following Lines where he saith Their Concession makes nothing for the falsly pretended Immediate and Objective Revelations which Quakers boast of For where doth he find me pleading for any such Neither is it the Question Whether the Quakers do falsely pretend to Immediate Revelation yea or nay But Whether Quakers do well and are sound in believing that Immediate Divine Inward Revelation is Necessary to every Believer for the building up of true Faith But it is usual with him where he cannot answer to Turn-by the Question and fill up the Paper with Railing and Reviling SECT IV. Wherein his Fourth Chapter of the Scriptures is Considered ¶ 1. WE may Judge of this Chapter of the Scriptures by the first Sentence which contains a Lye saying He finds the Third Thesis in somethings altered and more clearly set down in the Apology than in the single Sheet whereas there is not one word of difference but the misplacing of a word by the Printer But it is become so familiar with him to speak Untruth that he cannot forbear it Indeed this whole Chapter is a Complex of Railing Calumnies and Malitious Groundless Insinuations And indeed the Man is so troubled that he cannot find any thing in what I write which he ought according to his Title and Undertaking only to Examine and Confute that in stead of that he bestows several pages out of Stalham and Hicks J. B's Authors for his Lies and Calumnies c. and his Considerations upon them whose Lyes and Calumnies are long ago Answered and Unreplyed to by them So So that the Partys concerned having already Vindicated themselves it is not my place to meddle in it and if J. B. would do any thing in this to the purpose he should take up this Debate where his Friend Mr. Stalham and his Brother Mr. Hicks the Anabaptist whose Authority he useth so often and to whom he gives so much Credit have given it over by a Reply to these Answers Having solaced himself in the Repetitions of these Mens Calumnies for that appears to be his Delight he digresseth to prove The Scriptures to be the Word of God But if they be granted to be the Words of God which no Quaker The Scriptures are the Words of God and Christ the Word that ever I knew of did or will deny wherein are they derogated from since they are many Words and not one But if he will plead They are the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or per Eminentiam To say so seeing the Word of God is ascribed to Christ must either Equal them with him or speak Non-sense seeing that one Epithet cannot be predicated of two things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a gross Contradiction That the Word of the Lord came to the Prophets and that what they spake was the Words that came from that Word is granted nor was it ever denied by us who are against all false Revelations and lying Fancies of Mens Imaginations as much as he which he here in this Chapter Repeats over and over again to nauseating But it will not thence follow that the Word spoken of by the Apostle 2 Pet. 1.19 is the Scripture which he has not yet proved and I have shewn the Contrary in the former Section ¶ 2. At last pag. 54. n. 5. he comes to Treat of the Divine Authority of the Scriptures and reckons it Confusion and Self-Contradiction in me to Assert J. B. Contradicting himself That the Authority of the Scriptures doth not depend upon any Efficacy or Vertue placed in these Writings but is wholly to be ascribed to that Spirit from whence they came and yet within half a dozen of Lines he confesseth the same saying We stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God so the Confusion and Contradiction is his own Yea the Examples he brings of the Acts and Statutes of Parliament do very well prove what I say for we do not submit to these Statutes because of the Matter in them or things Commanded but because of the Authority Commanding For when the Parliament by an Act appoints a Tax of so much Money to be levied from the Subjects it is not the Matter or Substance of this Act that makes us Obey it but because of the Magistrates Authority But he saith They are Divine Revelations and therefore must have the stamp of Divine Authority Answ. The Stamp of Divine Authority lies not in the things Revealed but in the manner of the Revelation as being the Voice and Manifestation of God else great Absurdity would follow As I shall briefly shew being to pursue him in this point as he has it lying up and down in his Rambling Discourse whose way is not to follow one matter to a Period but to touch it here and there Intermixing other things that so his nauseating Repetitions and oft reiterated Railings may be the more Covered And therefore I intend not to Tie my self to follow him page after page immediately lest I should Embark my self in the like Disorder and make such a Confused Hodg-Podg as he has done but to follow every matter as he has it scatter'd up and down And of this I thought fit to acquaint the Reader in this place once for all The Method the Author purposeth to use as being the Method I purpose to use throughout this
doubt that Five of the Ten Letters subscribed with her Husband's Name were not his she could not know the Certainty but by her Husband 's own Testimony and since he himself has said That to Discern these Characters a Subjective Concurrence of the Spirit is necessary Which since he saith some have not they can then not be sure of this Article of Faith His Example of the Five Fingers is yet more silly than the former And albeit he confidently Affirms he has above shewn this we shall by Examining it shew the Contrary As p. 74. and 75. answering to that of mine The Prohibition of not Adding to Prophecy considered where I shew that in Prov. 30.5.6 there is the same Prohibition of Not adding that is Rev. 22. ver 18. and therefore it would follow That all written after Solomon 's time was against the mind of God To this he gives a rare Answer What is spoken of that Book I suppose he means the Revelations and elsewhere of the Commands of God is consequently to be understood of all But this is to Repeat that against which the Argument is formed instead of Answering it Either that of Revelations must not be understood as he doth it or that of Proverbs makes the same Exclusion since the words are the same and the Authority also But the Prophecies of the Prophets saith he were but Explications of the Law of God But such Explications go to make up the Canon and will he admit that yet No. But the Lord did not saith he bind up his own hand but has he bound up his hands now that he cannot move any of his Servants by his Spirit to write I suppose he will not say he hath He Confesseth there were Prophets after John's days who truly foretold Events but were not to write Scripture But is not a part of that which he accounts the Canon a fore-telling of Events And yet that excludes it not from the Canon Here because he is pinched he takes his usual Retreat by falling a Railing and Comparing us with Papists who he saith use this Argument And what then I could tell him an hundred Arguments used by him which the Papists also use against us will he say it follows they are Invalid But at last he thinks he has found a Mysterious Riddle that will do the business and therefore he leaves it with a Defiance J. B's query of a Compleat Canon and Revelations ended Let him un-riddle this Mystery if he can to wit When shall our Canon be Compleated When will there be no more need of Revelations But might not this same Question have been proposed to the Christians that lived before John wrote his Book of the Revelation And as I suppose They would have Answered to many of whom perhaps it was not Revealed that John should write such a Book afterwards so shall I directly Answer his Question When it shall please God in whose Power it is to Reveal himself when how and so long as he pleases and who as he saith has not bound up his own Hand ¶ 4. I come now to consider what he saith of the Perfection of the Scriptures And because he is very Clamorous in accusing me as derogating there-from it will be manifest whether he has any reason so to do P. 55. n. 6. he quarrels I forget the Narration of the first Creation and that the Examples are Instructive But who will deny or when did I that the Remarkable Providences of God towards his Children are Instructive Do not I expresly shew how they are Instructive p. 46. * See above p. 304 305. which himself also noticeth And was the first Creation no part of God's Providence towards Man who was to Rule over it Is it not then there Included But I make no mention of the Promises and Threatnings But are not they any part of the Doctrines of Christ nor included in any part of these precious Declarations which I say the Scripture Contains Next he Carps at my saying The Chief Doctrines of Christianity asking Where we may find the whole Doctrines of the Christian Faith I answer freely In the Scriptures And let him prove if he can this to be any Contradiction seeing my saying The Chief Doctrines of Christianity is Indefinite excluding none And therefore most base and abominable is that Lye he makes of me in the last part of this Paragraph where he saith I say the Scripture only beareth Testimony to some of them to wit of the Chief Heads of Christianity which I dare him to prove ever to have been said or written by me And of the like nature are his lying Conjectures and his malitious Insinuations from my Words in the two following Paragraphs which I utterly Renounce and Return upon him as his own false and fictitious Apprehensions The Authority of the Scriptures is from the Spirit For do not I declare the Authority of the Scripture when I Testify They are from the Spirit and that such Commands require Obedience as has been above shew'n But what he urgeth of this further p. 57. and 59. from the saying of some Quakers affirming That is not a Command to them which is given to another Albeit I might justly reject it as Impertinent till he prove it for the Reasons upon this occasion above declared yet because he mentions Benjamin Furly in Roterdam having some knowledge of that matter I answer Whether will he say All the Commands in Scripture to every Person there mentioned are binding upon every Individual now If he dare not say they are as I know he dare not how must I then distinguish betwixt what binds me and binds me not Must it not be by the Spirit suppose it were only subjectively as he will Confess Inlightning the Vnderstanding To make this Distinction then it seems it is the Operation of the Spirit that makes them know their Duty and sure they cannot Obey before they Know. But if he say That though they should want that Operation of the Spirit and did not know nor acknowledge them to be their Duty yet they are binding upon them Neither B. F. nor any Quaker will deny but even the Commands of God's Spirit and the Precepts of the Scripture which now concern all are binding upon all so that they shall be justly Condemned for not Obeying albeit that by the perversness of their Hearts and Wills they either Refuse to Obey or will not Acknowledge them So that his urging of that p. 60. and 61. n. 13. and his pleading for it is Vnnecessary and needs no Answer yet who would say they could Obey to any Advantage of their Souls without this Operation of the Spirit since Whatsoever is not of Faith is Sin But as to these words said to be written by B. F. he is here Challenged to prove They are his without adding or diminishing and it 's well known the adding or diminishing of two or three words in a few Lines will quite alter the
Expostulateth with and Lamenteth over Jerusalem But for Answer to all this albeit these Places were granted all of them to be particular yet so much is gained by them Some that did perish had a day of Visitation contrary to J. B.'s false Position that some that did perish had a Day of Visitation in which they might have been saved And thus his Doctrine Salvation was never possible to any but to such as must necessarily be saved is overturned and he should at least have answered them as to this Further all the Scripture-Proofs and Complaints are not particular but some of them general and one general one is enough to prove my Assertion albeit as to that I may see what he saith hereafter to Answer that as to the Vniversality it is more particularly proved in my Apology such as Gen. 6.3 which is spoken of Men Indefinitely And whereas he supposeth This striving of God with Men to be only by his Word and Servants meaning the outward Word he doth but beg the Question Likewise that of Micah 6.8 he hath shewen thee O Man what is good and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God where the Word but doth shew this is all that is required and that no more is Required than is shewen to Man Indefinitely Others might be mentioned And whereas in this and other Places he saith My Argument will not prove that Men have Power to lay hold on Salvation without the Grace and Spirit of God It is true For as I never affirmed any such thing as is above observed so I never intend to bring any Argument to prove it Pag. 222 N. 14. in answer to 1 Pet. 3.20 brought by me he saith I fore saw it would be answered that the long-suffering of God there mentioned was not unto Salvation But the Man is Vnhappy in his Conjectures of other Mens Thoughts It will not follow it was not to Salvation because the Parties towards whom it was remained Obstinate and so perished And albeit the Apostle Peter 2 Pet. 3.15 be speaking to his Brethren who might have been advanced in Grace yet he shews not how it thence follows that the Long-suffering there mentioned is restricted to them only The Text saith no such thing And what though this Epistle of Peter was not particularly directed to the Romans to whom Paul wrote yet this being a general Epistle Included the Church of Rome among the rest And others had need to have seen Paul 's Epistles to the Romans since aâ—cording to him it was a part of their Principle and only Rule of Faith and Manners But to overturn what I observed here from Peter's taking notice of Some Wresting Paul 's Writings he bringeth nothing but his own Affirmation His Answer to what I urge from the Riches and Bounty of God towards Men spoken of Rom. 2.4 which could not be if Salvation were Impossible to them is That the Riches there mentioned is understood of the good things of this Life Contrary to the express Words of the Text J. B.'s Explanation of the Riches of God's Goodness c. contrary to the Text. which shews That the Nature of that Riches and Long-suffering is to Lead to Repentance and ver 7. Eternal Life is proposed as the Reward of such as by not despising of those Riches are led to Repentance and continue in well-doing And whereas he adds This cannot be done by the meer Strength of Nature without the Grace of God I never said so And therefore like to this Calumny is what he saith p. 225. where that he may take occasion to Rail and Reflect he would make his Reader believe that I argue That because Men can do evil they have therefore a Power to do good and then pleases himself to add These are Quaker like Inferences that want all solidity and no little of Sobriety At last he desires me to prove The Talents saving Grace that by the Talents mentioned Mat. 25.15 is understood Saving Grace But if he think that be not meaned by them I would know of him what is meaned For it is observable he doth not because de dare not deny that Saving Grace or the means of Salvation is meaned by them Doth not Christ make use of this Parable to Compare the Kingdom of Heaven to it and is it not of the same Import with the former of the Ten Virgins five whereof who had Oil in their Lamps I suppose he will Confess this was Saving Grace entred with the Bridegroom Is it not said to those that Improved their Talents Well done good and faithful Servant enter into the joy of thy Lord It is much the Man had Confidence to insinuate so much as a Denial that Saving Grace is here meaned As to what he adds of this being not Vniversal and not proving that Men have Power of themselves without Divine Help and Grace I have answered it above ¶ 3. I come now to his Tenth Chapter Intituled Of Vniversal Grace and Light where he grows warm to purpose and Rails almost Constantly He is scarce well entred this Chapter when he accounts the further Piece of our Divinity as he terms it and against which himself writes as Non-sense and the foaming of a distracted Brain yea p. 228. such as he doubts whether it can be understood at all pag. 230. whos 's Meaning is Vnintelligible But what need he bestow near forty Pages J. B. bestows near 40 pages to refute Vnintelligible Nonsense as he calls it to Refute Vnintelligible Nonsense For if it be so he cannot be sure he has Refuted it since no man can be sure he has answered that sufficiently he doth not Vnderstand And his Malice has so Over-driven him that he writeth down his own Judgment saying pag. 227. Some may justly blame him for spending Words and wasting Time upon such a non-Sensical self-Contradictory Proposition Yet the Man will be doing that for which he Confesseth he is justly Blameable and so much the more as he further Confesseth p. 261. That non-Sense cannot be well Answered Of this Violent Railing take one Instance p. 248. where in Answer to my saying That the Light of Christ will not Consent to any Abomination but taketh away Blindness openeth theVnderstanding and directeth the Judgment and Conscience J. B. 's Railing Stuff against the Quakers he addeth And while the Quakers preach up this as a sure Guide to Life Eternal they are abominable Pelagian and Socinian Deceivers who should be fled from as the most impudent and sworn Enemies of the Grace of God and of his Gospel that ever appeared out of the bottomless Pit a company of pure Pagan-Preachers whose Doctrine is Paganism and driveth thereunto The Reader may judge of the rest which he may find in Terms no less Abusive very frequent pag. 227 233 234 237 238 240 248 258 260 261 266. All which Railing as it occurreth in these
saith here He will ask one word more Where I read that Christ's Flesh and Blood came down from Heaven for so my words should be Translated it seems he is either very Ignorant J. B'S Ignorance of the Scriptures or forgetful of the Scriptures and therefore let him read John 6.51 where Christ saith he is the Living Bread that came down from Heaven adding that Bread to be his Flesh. In like manner is his other Malitious Perversion denied and returned upon him where he would Infer upon us That each of us esteemed our selves as much the Christ of God as Christ was so that the Blasphemy he exclaims against is his own who speaks evil of others without a Cause Another of his Perversions is p. 236. where repeating my words he rendereth them thus out of the Latine J. B. falsly Translates the Author to seek Advantage against him This is that Inward Christ of which we Only and so often speak whereas it should have been Translated Which we so much and so often speak for as the English Edition doth verify the Latine word tantum signifies so much as well as only and was so intended here by me that it must be so both the Context and what I say elsewhere sheweth But he would have it only that he might pervert and rail the more liberally albeit he cannot be ignorant that the Latine word tantum signifies so much as ordinary Dictionaries shew and Cicero saying Nec tantum proficiebam quantum volebam nec quicquam posthac non modo tantum sed ne tantulum quidem praeterieris Those who debate fairly use not to strain their Adversaries words to abuse them when they know they may bear a better Interpretation His next Perversion is yet more Gross and Abusive p. 238. where from my denying That we equal our selves to that Holy Man the Lord Jesus Christ c. in whom the fulness of the Godhead dwelt bodily He Concludes I affirm him to be no more but a Holy Man and because I use the words plenitudo Divinitatis that I deny his Deity which is an abominable Falshood I detest that Doctrine of the Socinians and deny there is any ground for their Distinction and when I Confess him to be a Holy Man I deny him not to be GOD as this Man most Injuriously would Insinuate for I Confess him to be really both True God and True Man Christ true God and true Man And whereas he rails and exclaims here and in the following page at a monstrous rate as if the Comparison I bring of the Difference betwixt every Saint and the Man Jesus from the Sap its being other ways in the Root and Stock of the Tree than in the Branches did further Confirm our Equalling our selves to him he doth but shew his Folly since Christ himself useth the same Comparison Joh. 15.5 I am the Vine ye are the Branches to which I alluded And upon this he runneth out in a vehement strain of Railing p. 239. exclaiming against us as if we denied the Deity of Christ and his Incarnation which is utterly false and therefore his work there to prove what I deny not is in vain And yet he repeateth this Calumny p. 242. adding That my saying That we believe what is written of the Conception Birth Life and Death of Christ c. to be true doth not vindicate us from it and then he subjoins Do you believe that that Body which was Crucified at Jerusalem Rose again and is now in Glory Speak your mind here if you dare This Defiance to all Men of Reason will Insinuate as if I did not believe this or durst not speak my Mind of it and therefore if this be found false he must in the judgment of all sober Men pass for a malitious Perverter For answer then I say I do believe that the Body of our Lord Jesus Christ which was Crucified at Jerusalem Our Belief of the Body of Christ Crucified Raised again and Glorified was again Raised by the Power of God in which glorified Body the Lord Jesus Christ dwelleth and I dare him to shew where in my Apology or elsewhere I ever said or wrote any thing to the Contrary Of the like nature to these Perversions is what we saith p. 264. where from my urging from Heb. 4.12 13. the Word of God is said to be a Discerner of the Thoughts of the heart he would Infer That the Quakers then must know other Mens Thoughts who have this in them and are sensible of it But the Absurdity here is his own Do not they say Every true Believer has the Spirit of God in them And albeit the Spirit know all things yet Every Believer knoweth not all things Since he is so ready by Consequences to make Men Blasphemers for asserting Scripture-Truth how can he avoid passing this Censure upon the Apostle who saith 1 Cor. 2.15 He that is Spiritual judgeth all things and no Man can judge any thing He that is Spiritual judgeth all things but what he knows And whereas he Rails here in saying We ascribe to the Light within the property of God and have no other Christ as also to the same purpose p. 242.237 saying The Christ we Command to believe in is not the Christ the Scriptures testify of but one born with every Man neither God nor Man c. is all answered and the Absurdity he draws from it Removed by what George Keith hath said in his Book called The Way Cast up wherein he shews by the Extension of the Soul of Christ how this is no denying of the Man Jesus but on the Contrary And if either I or any other have called the Light within GOD or ascribed to it the Property of God it is no more upon this Hypothesis than they do who say The Man Christ is God and by reason of the Personal Vnion ascribe sometimes the Actions of the one nature to the Person denominated by the other The Personal Vnion in Christ. as the Westminster Confession it self acknowledges Chap. 8. And since R. Macquair hath promised a Refutation of that Book of G. K. by J. B. in his name when we see it this may be further spoken to if need be upon which also will depend the full Discussion of that Question mentioned p. 240 241. Whether the Seed be a Substance since he will not deny the Soul of Christ is a Substance and consequently distinct from Reason as also that of Christ's being Crucified in the Wicked which p. 246. he calls a Non-sensical Dream and of the Seed's being a distinct Principle from the Soul spoken of p. 247. The full Treating of all which being Referred until that promised Work of his appear As to that I shall only say in short at present that whereas I say This Seed is not the being of God simply considered he addeth p. 230. That then all Men are Partakers of the being of God some other way Considered and what Blasphemy
is a speaking and actual part of God's Worship Now there is not a word in the Text of these Exceptions more than the other and let him prove them if he can from the Scripture without making way for Womens-Preaching He confesseth pag. 400. That Women may be Instrumental in Conversion privately but not publickly and for his saying He will suspect the Conversion that way wrought rather to be a Delusion he but telleth his own Conjecture that so he may Conclude this Chapter according to his Custom with Railing ¶ 7. Pag. 401. He begins his 21 Chapter of Ministers Maintenance with a manifest Perversion Insinuating As if I were Joining with such who are against Ministers Maintenance which is utterly false as by what I say upon that subject doth evidently appear But indeed the Man contendeth here very warmly and with might and main The Maintenance allow'd to Ministers in Scripture and tooth and nail as they say albeit the thing he pleads for as to the substantial part of it be not denied but it will not satisfy him to grant as I do that the Ministers should receive Temporal things from them to whom they minister Spiritual or that their Necessities should be supplied No he will have it to be an Honorary as he calls it and that a large one too For so pag. 405. he interprets 1 Tim. 5.17 18 as if Double Honour could not be given without large giving of Money The Honour due to them is not a Money-Price It seems poor Folks with him cannot give Double Honour nor fulfill this Command of the Apostle it is only the Rich Folks Honour who can give largely that he regards yea he reckons this giving liberally to Ministers a Sowing to the Spirit for so he interpreteth Gal. 6.8 By all which it is manifest that to give liberally to Ministers goeth with him for a great Article of Faith But the Question only lieth betwixt us concerning a Limited and Forced Maintenance for a Sumptuous he cannot for shame but seem to disclaim and a Necessary yea what in any true sense can be so called I confess Therefore as what he saith of our denying it is false so what he urgeth to prove it as to us is superfluous As for a Constrained or Forced Maintenance They are not by Constraint to force their Maintenance which neither Magistrate nor People can make Lawful I desire him next time to prove it from Scripture since he has not yet done it nor indeed can he by any thing there written since what is there said is only by way of such Exhortation as Liberality and Charity is injoyned which albeit he saith confidently he has Convicted of Falshood but he hath said it and that is all For there were then no Christian Magistrates to Limit or Constrain such as would not Give The Conclusions and Determinations of the Magistrate and People make it not lawful in it self as all that hath been given either by Heathen-or Popish Magistrates or People out of Superstition may be lawful for Ministers to receive And indeed many of them begin to call that the Churches Patrimony and reckon it Sacriledge for others than Church-men as they call them to meddle with it He knows not how to turn-by Paul's Exhortation to the Elders of Ephesus Act. 20.33 and therefore at last after some ado he agrees to it but to make it have the less weight he tells How Paul took from other Churches which is not denied But it is manifest Paul preferred the Not-taking but Working with their hands to supply their Necessities as that which was rather to be done else to what purpose desires he them to Remember the words of the Lord Jesus That it is more blessed to give than to receive But it seems J. B. and his Brethren think it the Most blessed thing to be getting large Augmentations My speaking of their Complaining of the hardness of Christians indefinitly doth not hinder Exceptions and therefore his Carping at it p. 409. is frivolous And albeit Paul did not plead for a Carnal Ministry in reasoning for Maintenance as he saith p. 410. yet it very well follows that such are but a Carnal Ministry that will not preach without they get Money yea himself confesseth in the former page That True Ministers must speak whether they get Aliment or not and Commendeth some for so doing But he hath given in this pag. 410. a notable Example of his Sottishness and Malice both together For in answering what I say That a Carnal Ministry wanteth the Life and Power and therefore needs a fixed Maintenance but a Spiritual Ministry can confide in God who will provide for them To this he tells And are not the Priests now a days Richly provided for whilst the Servants of God have been put to great Straits and Sufferings and by them in N. England to hanging shall we therefore say these Persecuting Priests c. are the Called of God sent forth in his Authority and Power J. B. That the Priests in the Days of Jezabel were richly provided for and the Servants of God put to great Straits Shall we therefore saith he say that these Priests of Baal were the only Called of God sent forth in his Power and Authority and that the Servants of the Lord were but a Carnal Ministry This were to argue Carnally with Belly-Arguments as our Quakers do The sober Reader may judge of the sottishness and malitious Perversness of this Answer Sottish it is because no ways to the purpose for I never made the Being richly provided a token of a Spiritual Ministry as the whole I say of this Matter evinceth but on the contrary with Christ and the Apostle I think they are most blessed who receive least And will he say that my saying that Spiritual Ministers can depend upon God who will provide for them so as not to need a fixed Maintenance Infers any such thing it is malitious because he would insinuate to the Reader that this gross Assertion were mine affirming we Argue with Belly-Arguments which is a Base but Bare Calumny How much more his Arguments savour of that the Reader may judge and that his extream Keenness in this Matter shews how near of Kin he is to those whose God is their Belly who Preach for Hire and Divine for Money and look for their Gain from their Quarter What he saith of the Quakers Riches is both False and Frivolous for they are none of the Richest People and their Preachers especially such as receive Maintenance are usually the poorest among them For such as have of their own and are called to the Ministry do not use to Receive but following the Apostle Labour to make the Gospel without Charge He turns by what I say in the Conclusion of my Explication of my Tenth These where I shew by many Scriptures the Distinction betwixt a True and False Ministry shewing how we plead for the True and deny the False This he calls
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
one part Circumstances and not the other for as to the matter of the thing he will confess there is nothing in it but by reason of Christ's Command and practice so that Affects all parts alike and indeed he gives a very summar Answer to what I urge as to this as the Rader by comparing his N. 17. with N. 6. of my Apology upon this subject may observe It passeth my mean Capacity to see any solid Reason given by him pag. 497 n. l8 Why Act. 2.42 should be understood of other than their Common Eating unless this may be esteemed one That to say so is a meer groundless Fancy like many of the Quakers bold Notions To prove Act. 20.7 to be understood of Sacramental Eating he saith It required Paul 's Preaching but for this we must wait his proof That Paul preached not upon other occasions because not mentioned is but his meer Conjecture and his Inference from this being the Christian Sabbath is but a silly begging of the question ¶ 2. Pag. 498. n. 20. He stateth my words shewing How the Apostle 1 Cor. 11. saith When ye come together J. B. forgets to Answer this is not to eat the Lord's Supper and not that it was not to Eat aright and I expected his Answer to this to follow but in vain for I found not any perhaps he has forgotten it and therefore I desire he may remember it next Also here instead of giving a Reason to prove the Apostle gives here a Command and not simply a Relation of the matter of fact he returneth Railing I Intreat him next to lay-aside his Railing and give a Reason That the Corinthians were Babes in Christ and some of them even further advanced I acknowledge yet that will not prove that some things might be Indulged to them which is not needful to us now The Christians that had been Jews were also Babes in Christ and even more such as the Apostle James who desired Paul to purify himself in the Temple and yet we are not thence obliged to Imitate such practices Paul purifying himself in the Temple Christians are not thence obliged to Imitate such Practices Whether the Syriack Version mentioned by me make not to my purpose I leave to the Reader 's Judgment my Vsing it will not infer my Acknowledging that Version in all things to be Authentick more than his own Vsing it And albeit I think it might have been sufficient to have given the words upon the Credit of the Interpretation in the Poly-glotta yet to shew him how apt he is to fall into false Conjectures he may know I did it not and if he could hence as well as from several other Occasions heretofore observed learn not to lay so much Stress upon and so forwardly Vent his own Conjectures he would do himself a Courtesy Pag. 409. n. 21. He can easily turn-by the Apostle's express Command Act. 15.29 as being a part of the Ceremonial Law but I hope he will acknowledge that the Obligation upon the Christians especially such as had not been Jews to observe it was not its being a part of the Ceremonial Law but it s being now a Command of the Apostles or rather of the Spirit of God to whom it seemed good so to Command And he should shew next time how this is more Abrogated in the Epistles of Paul than the other and particularly how that Rom. 14.17 doth touch the one more than the other And this Command Act. 15 19. being after the pouring-down of the Spirit and Vniversal Preaching of the Gospel to the Gentiles hath as much of a Gospel-Institution as any thing Commanded before by Christ can have if not let him give us a Reason from Scripture till then his meer Assertions pag. 500. will not do the business To my shewing That this is not to distinguish the Gospel from the Law he thinks it enough to say This is a Socinian Argument formerly spoken to And he is very Careful not to weary the Reader with Repeitions I wish he had minded this all along J. B.'s Proof of their Authority to Administrate this Sacrament Invisible He also referreth the proof of their Authority to Administrate this Sacrament to his 17 th Chapter but they must be very Clear-sighted that can observe any such thing there And to conclude with some shew of Victory he in a most ostentive way saith That I have fought until I can stand no longer and finding my self weak and unable to fight any more I come to something like a Parly by saying Such as out of Conscience will perform this Ceremony as the first Christians did might be Indulged in it but he Concludeth These things I Affirm being proved none can be supposed to do it out of Conscience But some may not have such a Clear Sight of it and thence may stick in these things He dispatcheth what more I say as to this as being A bundle of groundless Whimsies without Truth Sense or Consistency But indeed I must say The weak Proofs J. B. brings to Vindicate the great Sacraments of their Religion I wonder to see the Man so Weak upon this Theam as well as the former of Baptism considering they are the great Sacraments of their Religion but it seems his Rage in these has Robbed him of his Reason I will Intreat the Reader seriously to peruse what I have written upon both these in my Apology that Comparing it with his he may easily perceive albeit this Reply had not been Written how Weak all is the Man brings for the Proof of these things SECT XV. Wherein his Twenty Eighth Chapter Of Liberty of Conscience is Considered ¶ 1. AS he ended his last Chapter with Railing so he begins this comparing the Quakers to Thieves and Robbers adding That their being conscious to themselves of the Evil of their Ways which after he has a little Amplified in as black a manner as he can he Concludes that they thought it best for their own safety to add this to the rest of their Errors that Magistrates have no lawful power over them In which besides his Railing are two gross Lies First That the Quakers are conscious of their own Evil Ways J. B.'s Malitious Assertion against our Acknowledging the Magistrates to have a Lawful Power over us and that moves them to Assert Liberty of Conscience which being a gross Falshood hath no bottom but his own malitious Conjecture where he presumptuously presumes to Judge of other Mens hearts The second is That the Quakers say The Magistrate hath no lawful Power over them A most gross Lie The Contrary whereof is expresly Asserted in the These in these words Provided always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive of The Lawfulness and Justice of Magistracy Asserted by us or inconsistent with Humane Society in which case the Law is for the Transgressor and Justice is to
Reason as those false and pretended Revelations and Diabolical Inspirations from such as are truly Divine Now how many Men who would be esteemed Philosophers are miserably deceived by those false Likenesses of Reason Judging their false Reasons to be the true Similitudes of things and solid Ratiocinations which nevertheless moveth no Man of sound Reason to reject sound and solid Reason as doubtful and uncertain For even sound natural Reason is an Excellent Gift of G0D and very useful to mankind when used in its proper place Natural Reason comprehends not things Supernatural But let none think to comprehend by their natural Reason things that are of a Divine and Supernatural kind And as we use to do when any one is deceived by false Appearances of Reason we endeavour to reduce them to Contemplate the first natural Idea's of natural things and to meditate therein which is as a Test or Touch-stone by which all the Appearances and Likenesses of Reason are to be Examined if they Contradict them to be Rejected So also when any one is deceived by his own Imagination or the Cunning of Satan thinking any Evil Inspiration of the Devil to be a true Divine Revelation He that is so deceived is to be reduced to the natural Ideas of things if so be that pretended Revelation doth contradict them for no true Divine Revelation can Contradict the true natural Idea or to the Supernatural Idea's of Divine things which are most simple clear and obvious to the minds of men if they will turn their minds to the Divine Seed in them or at least those Ideas are readily and easily stirred up The Supernatural Idea's of divine things are most Clear Obvious to the mind For as in Natural Ideas so in Supernatural some are more easily raised than others For there is a certain Order both of Natural and Supernatural Idea's whereby they are gradually excited Nor is there any Mortal Man in whose Mind at some time or other there is not stirred up some Idea that is truly Supernatural and Divine and who hath not felt in himself both the Wrath and Judgment of GOD for his Sins and also some tender and gentle Tast oâ— GOD's Love and Goodness by which wicked Men are invited to Repentance Now that which is thought to be a Divine Revelation and is felt to Contradict any Divine and Supernatural Idea which is clearly perceived in the Soul it is a manifest token that it is not a Divine Revelation but either a false Imagination or the wicked Suggestion of some Evil Spirit But to proceed God hath declared his Will even in Contingent Truths in the Scripture If we will hear the Scripture as all Christians ought it testifies to us That GOD hath declared his Mind and Will even concerning Contingent Truths to come in the Prophets as that of the first to the Hebrews doth evidently declare GOD who at sundry times and in divers manners spoke to our Fathers in the Prophets Yea let us hear the Prophets themselves Hosea Chap 1. saith plainly That the Word of the LORD was made in him as it is in the Heb. Habakkuk also says As he was standing on his Watch to see what Jehovah would speak in him And it is so manifest Revelations were in the minds of the Prophets by Inward â—nspirations that the most Heavenly Revelations are by Inward Illustrations and Inspirations in the very Minds of the Prophets that it is strange how any that believes the Scripture should doubt of it And if it happened at any time such Revelations were made in the natural Imaginations of the Prophets or any of their Inward Natural Senses then it may be confessed they could not be Infallibly Certain they came from GOD unless they also felt God in the Divine and Supernatural Senses by which they did most neerly approach to him from these Superior and most-Inward Senses working upon the lower and less noble Faculties of the Mind But which ever way the Prophets were certain that they were Inspired of GOD even when they foretold Contingent Truths to come it is without doubt they were most certainly perswaded that they were Divinely Inspired Which were most-certain without any Outward Miraculous Demonstrations and that frequently without any outward Miracle For John the Baptist did no Miracle and many Prophesied where there appeared no Miracle as in the Scripture may be often observed And we also by the Inspiration of the same Divine Spirit by which the Prophets prophesied do believe their Words and Writings to be Divine concerning Contingent Truths as well past as to come else that Faith by which we believe the Scripture would not be Divine but meerly Humane And thence we need no outward Miracles to move us to Believe the Scriptures and therefore much less were they necessary to the Prophets who Writ them For we see in many places of the Prophets where they declare Prophecies as revealed to them of GOD there is not a word mentioned of any outward Miracle as that by Which alone they were Certain of it Moreover the Falseness of this Argument doth appear in that the Scripture doth declare many Contingent Truths to have been revealed to the Prophets in Dreams Divine Revelations by Dreams Now as natural and wicked Men do not see what they dream by a real perception of the Outward Senses but by Inward Idea's which are presented to the Mind and perceived by it so it is also in Divine Revelations of this nature Of which we have a clear Example in Joseph the Husband of the Blessed Virgin who when he observed his Wife with Child was told in a Dream That She had Conceived by the Holy Ghost Now I would know to which of Joseph's Outward Senses was this Revealed Or what Miracle had he to Induce him to Believe Which could neither be proved so as to make an Infallible Application to Mary by the Testimony of the Scripture and which being against the Order of Nature did Choke his Reason The Scripture mentions no Miracle in this matter and yet no doubt Joseph had highly sinned had he not Believed this Revelation and not withstanding rejected his Wife as an Adulteress But if thou say'st That according to thy Hypothesis there must have been a Miracle That is only to beg the Question And how false this Hypothesis is The Apostle shews clearly Corinth 2.14 The Natural or Animal Man knoweth not receiveth not the things of GOD. Now Divine Revelations are of this Nature The Outward Senses cannot discern the things of God for they are Spiritual and if either chiefly or only those things were to be Judged by the Outward Senses it would Contradict the Apostle For natural Men yea the most-wicked have the use of the outward Senses as true and exact as the most-Godly And whereas the Apostle adds For they are Spiritually Discerned It puts the Matter out of all Question For thence it abundantly appears that this discerning
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