THE Spirit of Delusion REPROVED OR The Quakers Cause FAIRLY HEARD AND JUSTLY CONDEMNED Being an Answer To William Penn George Fox George Whitehead George Keith Edward Burroughs and several other the most leading Men amongst them Wherein their horrid Perversion and false and dangerous Interpretations of above 50 distinct Texts of Holy Scriptures are plainly Evinced By Thomas Wilson Rector of Arrow in Warwick-shire Imprimatur Guil. Jane Jan. 28. 1677. London Printed for B. Harris at the Stationers Arms in Sweetings-Rents in Cornhil near the Royal Exchange 1678. QUAKER'S FALSE INTERPRETATIONS OF SCRIPTURE ONly of this at present Hereafter perhaps I may Treat of their Doctrines and their Manners All that I desire of the Reader is that in the several Texts I shall instance he consult the Bible because words separated from the Discourse may seem even to a wise man to signifie what the Inspired Authors never intended and the like expressions and sometimes the same do mean different things as in all other Books so in holy Writ G. K. Immed Revelat. p. 21. We may not nor dare not make use of the Scripture but in the Life and Spirit as that opens and influences We dare not nor ought not to speak the Spirit 's words in our own Spirit We tie the words of Scripture unto the Spirit so as not to use them but in and by the Spirit G. K. Help in need p. 77. Away with that manner of interpreting Scripture and searching truth by drawing and knitting consequences by the fallible erring mind and natural understanding Keep close in all things to the determination of the Spirit of God and where that leads you to draw a consequence or frame an argument do it else forbear W. Duesbury's discovery p. 48. The word of the Lord came upon me in the common Gaol in Warwick 13. of 1. Moneth 1664. which constrained to be given forth from the Spirit of the Lord c. N. Love to Lost p. 1. The things following are not of Man nor did I receive them but by the Revelation of Jesus Christ. Atkinsons Standard of the Lord p. 30. Written from the Spirit of the Lord. Burrough's Trumpet p. 1. The Order and Authority given unto me by the Spirit of the Living God 31. of 10. Moneth in the Year 1655. about the 4 th hour in the Morning when my Meditations were of my God upon my Bed in Kilkenny City at that time the word of the Lord came unto me saying Write c. Given under my hand and Sealed with the Spirit of the eternal God Foster's Guide p. 59. Do you not Professors confess your selves to be fallible If then I can prove that you have Interpreted Scripture in a false Sense you must grant that you have not Interpreted only in and by the Spirit of God but in your own and by the natural understanding and fallible erring mind And I hope if it appear to you that you have thus done you will not lay the error how little soever it may be upon that Holy One but take it to your selves though it contradict your Glorious Pretence and abate your Credit and Shame you never so much And in the name of Christ I admonish you that you do so that God be not Dishonoured and his excellent Spirit Vilified The tryal follows G. K. Im. Revel p. 72. Out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he The word for that is his name Rev. 19. shall judge among the Nations Isa. 2 3 4. 1 Your reason why the Word of the Lord must here signifie Christ for that is it you mean viz. Because his name is the Word is infirm unless you can prove it always so signifies which it doth not as you may see in many places of Scripture particularly in this Prophet's writings Chap. 39.5 Hear the word of the Lord of Hosts That is not Christ but this Sentence which follows Behold the day is come that all that is in thine House shall be carried to Babylon Chap. 28.14 Hear the word of the Lord Namely this Thus saith the Lord behold I lay c. vers 16. 2 As in these former words Come and let us go up to the house of the God of Jacob and he will teach us of his ways He refers to God and not to house So it is manifest that in these latter For out of Sion shall go forth the Law and the word of the Lord from Jerusalem and he shall judge among the Nations He refers to Lord and not to the Word For 3 it had been all one if it had been only said Out of Sion shall go forth the Law of the Lord and he shall judge The Law of the Lord and the Word of the Lord being here the same And then as the Law here is not Christ so neither is the Word 4 And thus was it fulfilled concerning the Gospel as that being distinct from Christ. For it was first Preached at Jerusalem and from thence proceeded to the Gentiles Luk. 24.47 Thus it is Written that Repentance and Remission of Sins should be Preached in Christ's Name among all Nations beginning at Jerusalem Thus Tertullian understands the Text. Adv. Marc. L. 3. C. 21. Ex Sion exibit lex sermo Domini ex Hierusalem Haec erit via sua novae Legis evangelium novi sermonis in Christo non in Moyse And Just. Mart. Apol. 2. p. 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For Out of Sion c. From Jerusalem went twelve men into the World who declared to all Mankind that they were sent of Christ to Preach the Word of God to all Ibid. p. 66. I desire the Reader to weigh what word it is David speaks so frequently of in Psal. 119. It is not any word writ any outward word or words But the eternal word which created the Heavens and Earth The word in the begining which taught him the Laws Judgments c. Jesus Christ P. 67.68 65. You may as well say Testimonies Statutes Judgments Commandements Law are not a written and outward word or words For they are all used promiscuously and what is spoken of the word is spoken of these As it is said I beheld the Transgressors and was grieved because they kept not thy word So Rivers of Waters ran down mine Eyes because they kept not thy Law As I rejoyce at thy word So Thy Testimonies are the rejoicing of my Heart As I have hoped in thy word So I have hoped in thy judgments As Thy word is very pure therefore thy Servant loveth it So Vpright are thy judgments I love thy Commandments As For ever thy word is settled in Heaven So Thy testimonies thou hast founded for ever The word then here spoken of being the same with Testimonies Statutes Judgments Commandments Law it is as much outward written and spoken as they are and you may as well say the Testimonies Statutes c. are Christ as that this word is and that
they taught the word as that the word taught them As is evident by the reading of almost any two connext verses in the Psalm and especially those single ones which contein both words for that where they thus occur there is no difference to be discerned As vers 16. I will delight my self in thy Statutes I will not forget thy word vers 160. Thy word is true from the begining and every one of thy Righteous judgments endureth for ever Vers. 172. My Tongue shall speak of thy word for all thy Commandments are Righteous That what is spoken of the word of the Lord in this Psalm cannot agree to a written and spoken word to such Promises Statutes Judgments Law and that Christ of necessity must be understood I believe you will no sooner prove than that Thou shalt not Kill There is one God Trust in the Lord God forgiveth Sins He will bless thee And the like Commandments Promises and Doctrines were not written and spoken and that they are Christ and they Created Heaven and Earth And that such is the word here is again manifest enough in that David says I will keep it and meditate in it My Tongue shall speak of it For all thy Commandments are Righteous One thing more I will inform you of viz. That Word in several places of this Psalm signifies Gods Promise and particularly to David As vers 65. Thou hast dealt well with thy Servant according to thy word Vers. 170. Deliver me according to thy Word Vers. 49. Remember thy word unto thy Servant upon which thou hast caused me to hope Vers. 38. Stablish thy word unto thy Servant Compare herewith 2 Sam. 23.5 Although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure And Chap. 7.25 The word which thou hast spoken concerning thy Servant and concerning his house establish it for ever And that was this Vers. 12. I will set up thy Seed after thee and establish his Kingdom My mercy shall not depart away from him Now is this word Christ Did this Word create Heaven and Earth This I will set up thy Seed c And was it not an outward word spoken by Nathan Ibid. p. 69. Pro. 6.24 Reproofs of instruction are the way of Life to keep thee from the evil Woman That is the false deceitful Whorish Spirit the Spirit of this World which bewitches the whole Earth That it is a real Woman I am as sure as that any Whore in England is a Woman For the discourse being continued thus it is said Vers. 29. He that goeth in to his Neighbour's Wife shall not be innocent Vers. 32 33 34. Whoso committeth Adultery with a Woman lacketh understanding A wound and dishonour shall he get for Jealousy is the Rage of a Man therefore he will not spare in the day of Vengeance And thus Chap. 7. where the same Woman is spoken of as appears vers 5. She caught the Young man and Kissed him and said I have decked my Bed with Tapestry and perfumed it with Myrrhe come let us take our fill of Love until the Morning for the Goodman is not at home c. Now prove you if you can that the Holy Ghost meaneth by the Whorish Woman in this place a Whorish Spirit the Spirit of error If I should say Heb. 13.4 Whoremongers and Adulterers God will Judge that is Idolaters I believe my reason would be as good as yours For yours I question not is because St. John in the Revelations speaks of a Whore of Babylon and mine would be because Ezekiel in his Prophecy speaks of committing Adultery with Idols and going a Whoring after the Heathen But then he that readeth what goeth before my Text viz. Marriage is honourable in all and the Bed Vndefiled would wonder at my interpretation So no less may he wonder at yours when he reads what follows your Text viz. He that goeth into his Neighbour's Wife c. Or if this be not the reason of your Interpretation produce what is and I question not but I can give you as good for mine And so likewise for this other Pro. 31.4 It is not for Kings to drink Wine that is the Wine of Fornication which the Whore of Babylon poureth forth the Doctrine of the false Prophet Ibid. p. 75. The seven Spirits of God are one Spirit Angels are spirits And as it is said of these seven that they stand before the Throne and are sent forth into the Earth Rev. 1.4 and 5 6. So is the same said of Angels Chap. 5.11 Heb. 1.14 Now whether St. John mean by these seven Spirits Angels or the Holy Ghost is to be considered And 1 to say that the Holy Ghost stands before the throne seems harsh and we read not so elsewhere 2 They are called Angels Chap. 8.2 I saw the seven Angels that stood before God Which refers to the seven Spirits oft before mentioned as standing before the Throne Chap. 5.6 and 4.5 and 1.4 Ibid. p. 6.7 The Seed and Birth of God is not an Accident but a substance It is not a particle of the God-head but it is of the Heavenly Spiritual and Invisible substance and being that is the most Glorious being and principle in which God as Father Son and Holy Ghost doth dwell and tabernacle and shine forth in the most Glorious Brightness Beauty Sweetness and Majesty that the noblest of Creatures in the highest supernatural elevation can reach unto behold him and have fellowship with him which is the Holy of Holies and the Heaven of Heavens or that third Heaven in which Paul on Earth saw and felt things unutterable And out of these Heavens c. Of your opinion that the new birth is a substance and of that spiritual substance in which God dwells the Heaven of Heavens perhaps I may speak another time As to your interpretation of 2. Cor. 12.2 1 Why say you St. Paul was on Earth when he heard the unspeakable words when he tells you that himself knew not for his words are these I knew a Man whether in the Body I cannot tell or whether out of the Body I cannot tell God knoweth Such an one caught up to the third Heaven Which must signifie whether this was really done or whether it was only a vision he knew not 2 But suppose he was really caught up in the Body which for ought any man knows he was how could that be if he remained still on Earth and was not removed an inch from his place 3 And yet how caught up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto the third Heaven which signifies the greatest distance and yet not removed for according to your Opinion Heaven is as near to us as our own Souls for where the new Birth is there it is that birth being as you say of the same spiritual substance in which God dwells which is Heaven 4 And then St. Paul having that Birth before was in Heaven before he was caught
you So that the Prophetick word is that which came peculiarly to Prophets whether St. Peter mean that which God had revealed to themselves the Apostles and other Prophets of Christ or that which he had revealed to the old Prophets and they had published or whether both which they spake and wrot for the use of others and as thus published that which others that had it not in themselves were to take heed unto and they that did so did well that which was to be Interpreted and which every one was to have a care how he Interpreted an inspired Word inspired Scripture Prophecy Prophecy of Scripture All this the Words shew And therefore the prophetick word is not as you say Christ in the Heart in his first appearance a seed of Light there sown but not come forth to the perfect day For have all a prophetick word that have Christ and the Light within Are all such Prophets Are they moved by the holy Ghost to give forth Prophecy like those Holy Men that gave forth the Scriptures Is their Light within to be interpreted by themselves and others or is their word to be interpreted like as the Scripture and prophetick word is Further you make the Apostle say thus You do well to take heed to the seed of Light in you not yet come to the perfect day which is a more sure word knowing that no Prophecy of Scripture is of any private interpretation The congruity of which you are to shew But further St. Peter having immediatly before spoken of the power and coming the powerful coming or coming in power of the Lord Jesus Christ as you have seen and how that they the Apostles had not followed devised Fables when they made known to the Christians this coming but were Eye-witnesses of his Majesty when they were with him in the Holy Mount and upon this saying And we have a more sure word of Prophecy whereunto you do well that you take heed this word may mean more distinctly that which concerned this coming which both the Prophets of old had spoken of and the Apostles themselves also For-speaking again Chap. 3. of this coming of the Lord and giving them warning of Scoffers which should arise saying where is the promise of his coming he desires them to be mindful of the words which were spoken before by the Holy Prophets and of the Commandment of themselves the Apostles As then that Scripture of Joel The day of the Lord cometh a day of Darkness c. And that word of Malachy Behold the day cometh that shall burn as an Oven c. And those words which the Apostles so often spake and wrot The Lord cometh The coming of the Lord draweth nigh He cometh with Clouds and every Eye shall see him and they which pierced him The day of the Lord will come as a Thief in the Night And that Prophecy of Enoch The Lord cometh with ten thousands of his Saints to execute Judgment upon all As this I say is not Christ in the Heart or the Light within so neither in the prophetick word it being the same with this a Prophecy namely of Christ's coming G. K. Looking Glass p. 28. The Heathen once had the Spirit This is our Faith who say the true light which is the Spirit doth enlighten every man sufficiently unto Salvation and that a manifestation of the Spirit is given to every man to profit withal Barcly Theses Theolog. p. 9. Some in those parts of the Word where the knowledg of the History of the Gospel is wanting may be made partakers of the divine Mystery if they resist not that grace a manifestation whereof is given to every man to profit withal 1 Cor. 12.7 The Apostle doth not say it is given to every man but to every man to profit withal Which doth not signifie that every man hath it any more than when I say Tongues and Miracles Riches and Dominion are given to every man to profit withal doth signifie that every man hath Tongues and Miracles Riches and Dominion which we know is not true there being many that have none of them but that what gift so ever of the Spirit any man hath it is for good so designed by God which gives it and so ought to be used Nor doth hk speak of Heathens but of Christians only As appears by what next follows For to one is given by the Spirit the word of Wisdom to another the word of Knowledg to another Faith to another Gifts of Healing c. For to whom were these gifts given but to the Christians And vers 28 where the same is spoken again God hath set some in the Church first Apostles secondly Prophets thirdly Teachers after that Miracles then Gifts of Healing c. And you might have observed that the manifestation of the Spirit meaneth not the common light and grace in every one as you interpret but some eminent Gift whereby the Spirit manifestly appeareth and for which the Man is known to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spiritual As appears from the whole discourse and particularly from vers 1. Now concerning the Spiritual whether that mean Men or Gifts as again it is said Chap. 14.1 Desire Spiritual Gifts Vers. 37. If any man think himself to be a Prophet or Spiritual And from the enumeration of the particulars which follow as instances hereof The word of Wisdom the word of knowledg Faith Gifts of Healing working of Miracles c. It can only be doubted of Faith and the word of Wisdom and the word of Knowledg But that these are extraordinary as the whole discourse shews and the company they are joyned with so we may also learn from Chap. 13.2 where Faith is such as works Miracles and the Wisdom and Knowledg are of Mysteries and in that our Text asserts they are variously distributed to one this to another that whereas the ordinary Faith Wisdom and Knowledg every true Christian hath You then in saying every man hath the manifestation of the Spirit affirm every man hath some or other extraordinary Gift and is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spiritual Which is so far from being true of Heathens that it is not true of Christians there being many and good Christians too which are not the Spiritual endued with some eminent Gift either this knowledg of Mysteries or Faith to remove Mountains or to do somewhat the like or Tongues or Healing it being enough to make a good Christian that he hath Charity which is the fulfilling of the Law As speaks the Apostle in the close of this discourse Vers. 31. Covet earnestly the best Gifts yet shew I you a more excellent way And that is Charity as we see Chap 13. And this shews that he spake before when he discoursed of the manifestation of the Spirit of Gifts and eminent ones too and not of Graces or Vertues and those that are also the most common as you make him speak For according to you the manifestation of the
and then I go unto him that sent me Ye shall seek me and shall not find me and where I am thither ye cannot come i. e. Ye cannot come unto God in Heaven and dwell there with him and me or ye cannot be saved For thus says he again to them Chap. 8.21 Ye shall Die in your Sins Whither I go ye cannot come So that you may as well say that the Saints on Earth see the Kingdom of Heaven i. e. are entred into it and are possessed of eternal Life which yet we are told they receive in the World to come Chap. 33.5.15.16 Luk. 18.30 as that they are where Christ is beholding his Glory whilst they remain likewise upon Earth For hear further what he says which will again shew you his mind Chap. 14.2.3 In my Father's house are many Mansions I go to prepare a place for you I will come again and receive you unto my self that where I am there you may be also Which is to be taken up into Heaven really at Christ's coming to judge the World when the Dead shall rise According as his Apostle speaks 1 Thes. 4. The Lord shall descend from Heaven and the Dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. You might also have observed a difference betwixt Christ's being with us in our hearts and our being with him in Heaven Which is as much as betwixt the Sun's being with us here below which is by its Beams and influences and our being with it above which cannot be without our local ascent I again desire the Reader to remember that these Men pretend to be Prophets and to Write by Inspiration and not to interpret nor so much as make use of Scripture but as the Holy Ghost leadeth and to judge all along as he readeth whether they have so done as knowing that that Spirit is not the Author of any falsity or folly and to remember withal that my present business is only concerning the Interpretations of Scripture which may be monstrously false and ridiculous though no error in Doctrine should be asserted As if I should say Mat. 1.1 The Book of the Generation of Jesus Christ the Son of David The Book is the Soul of Man in which is written good or evil according to which every one shall be judged Here Jesus Christ is to be formed in the heart I Travel in Birth again till Christ be formed in you And he is truely the Son of David sits upon the Throne whose Kingdom is here within comes not with observation and hath no end And where he is thus begotten and formed and thus ruleth there he is Jesus which is by interpretation a Saviour Who I say can condemn this Doctrine But who reading what follows the words which I have thus descanted upon viz. The Son of Abraham Abraham begat Isaac The Birth of Jesus was on this wise when as his Mother Mary was espoused to Joseph c. Would not count me an idle Fellow and conclude that I have grossely erred and was in no wise assisted by the Holy Ghost to Interpret thus Or should I say The Son of Man shall come in the Glory of the Father and shall sit upon the Throne of his Glory and before him all Nations shall be gathered and he shall separate the Sheep from the Goats Now he is upon his Throne judging the World in his glory hath he appeared manifesting himself in great power to his Saints and the Sheep have heard his voice and follow him follow the Lamb that sitteth upon the Throne wheresoever he goeth the Righteous and Pure and Harmless are separated from the Goats the Unclean and Carnal Who I pray you could condemn me for error But I believe some that mind the Text Mat. 25. would think I had a little Madness a pure Fanatick Brain and was temerarious and ignorant they seeing it accompanied with these expressions Then shall the King say to them on his Right Hand come ye Blessed of my Father Inherit the Kingdom prepared for you from the Foundation of the World And to them on his Left Hand Depart ye Cursed into everlasting Fire prepared for the Devil and his Angels Im. Revel p. 77. And the other Apostles pointed at the same principle in the heart James saith Chap. 5.9 Grudge not against one another Brethren lest ye be condemned Behold the Judge standeth before the Door Christ standeth by at the Door If ye grudge he will hearken the least motion of that nature and condemn it by his light which shineth in your Consciences But 1 How read you before vers 1. c. Go to now ye Rich Men Weep and Houl for your Miseries which shall come upon you Your Riches are Corrupted The Hire of the Labourers which have Reaped down your Fields which of you is kept back by Fraud Crieth and the Cries are entred into the Ears of the Lord of Sabaoth Ye have Killed the Just. Be Patient therefore Bretheren unto the coming of the Lord. Stablish your Hearts for the coming of the Lord draweth nigh What is more plain than as these Sins were committed the coming of the Lord meaneth to execute Judgment for the same As is expressed Weep for your Miseries which shall come upon you And is signified again by those other Words The Cries have entred into the Ears of the Lord of Sabaoth Which is to say he hath heard and he will avenge Next follow the Words in debate Grudge not Brethren one against another lest ye be Condemned Behold the Judge standeth before the Door Which is the same as the coming of the Lord draweth nigh And that the whole context hath shewed us to be to Punish for Sin So that Lest you be Condemned must mean Lest you also be punished with these evil doers Which is quite another thing than to be Condemned by the Light in the Conscience 2 And indeed who can believe but that the Apostle deterrs them from Sin by a greater Argument than the Condemnation of the Light within them the Condemnation of their own Hearts the reproof of their Conscience As if he only said Grudge not one against another lest you be reproved by the Light of Christ in you Behold the Judge standeth before the Door and he will so reprove you Especially when he speaks of the coming of the Lord against Sinners after another manner than by conviction of their Consciences of a most dreadful time of Vengeance and that a peculiar time such an one as is not always whereas Christ's reproving by his Light within is common to all times Lest you should think because it is said Lest ye be Condemned conviction of mind must therefore be meant and not any external Punishment I observe to you that external punishment is frequently meant by the same Word As you find 1 Cor. 11.32 2 Pet.
henceforth expecting till his Enemies be made his Foot-stool And when his Enemies are made his Foot-stool then shall he appear here again and shall destroy the last Enemy which is Death and then shall he deliver up the Kingdom to God even the Father 1 Cor. 15. Hereby you may see how far you have erred from the Apostles mind whilst you understand the second appearance of Christ which he thus speaketh of here of his appearance in our hearts 3 The Similitude sheweth the second appearance of Christ here spoken of to be at the last day As it is appointed unto Men once to Die but after this the Judgment so Christ was once offered to bear the Sins of many and shall appear the second time without Sin to them that look for him unto Salvation Which is to say as Men Die and appear here again to be judged but no more here until then so Christ Died and shall appear here again at that day and not till then for Heaven must receive him until the times of restitution of all things Act. 3.21 Joh. 14.3 but then more Gloriously without Death suffering or any meanes in the Glory of his Father to be Glorified in his Saints and admired of all Believers and to give them Rest and Glory 2 Thes. 1.7 Col. 3.4 4 The appearance is unto Salvation unto them that Look for him And therefore it is his coming from Heaven at the last day For until then do we all look for him even the very best in whom he is already come as to the destruction of Sin in their Hearts and the manifestation of himself there and then is the Salvation given which he obtained for us by the Sacrifice of himself and we had a right unto upon the account of our Faith Regeneration and Obedience 2 Tim. 4.8 I have finished my Course I have Fought a good Fight I have kept the Faith Henceforth is laid up for me a Crown of Righteousness which the Lord the Righteous Judge will give me at that day and not to me only but unto all them also which love his appearance 1 Thes. 1.9 10. Ye turned from Idols to serve the Living God and to wait for his Son from Heaven Ph. 3.20 From Heaven we look for the Saviour the Lord Jesus Christ who shall change our Vile Body that it may be Fashioned like unto his Glorious Body 1 Pet. 5.4 When the chief Shepherd shall appear ye shall receive a Crown of Glory which fadeth not away And because you say we put Salvation at a great Distance because we expect it at the last day observe yet further these Texts 2 Cor. 5.10 We must all appear before the Judgment-seat of Christ that every one may receive the things done in his Body Mat. 25.31 32 34 41 46. When the Son of Man shall come in his Glory and all the Holy Angels with him then shall he Sit upon the Throne of his Glory And before him shall be gathered all Nations Then shall the King say unto them on his Right hand Come ye Blessed of my Father inherit the Kingdom c. Then shall he say also unto them on his Left hand Depart ye Cursed into Everlasting Fire c. These shall go into Everlasting Punishment but the Righteous into Life Eternal Luk. 14.14 Thou shalt be recompensed at the Resurrection of the Just. Act. 3.19 Repent and be Converted that your Sins may be blotted out when the times of refreshing shall come from the presence of the Lord and he shall shew Jesus Christ which before was Preached unto you whom Heaven must receive until the times of Restitution of all things c. As for the other Text Act. 1.11 This same Jesus which is taken up from you into Heaven shall so come in like manner as you have seen him go into Heaven He went up say you in a Cloud and shall come in a Cloud no Fleshly eye shall behold him for that he is now a Spirit And you call it a mystery to the Wise of this World understanding likewise the coming of Christ here spoken of to be his invisible coming in the Heart Whereas it is in a visible manner in a Body locally descending from Heaven in the real Clouds accompanied with Angels For thus he ascended He was taken up removed from Earth a Cloud received him his Disciples saw this and two Angels then appeared vers 9 10. Luk. 24.51 And just so shall he come again says the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the same manner without a metaphor And exactly so do we read of his coming at the last day The Man Christ shall Judge Act. 17.31 He hath now a Glorious Body according to which he will fashion our Vile Bodies Ph. 3.21 Whom Heaven must Receive until the times of restitution of all things Act. 3.21 But he shall Descend from Heaven with all the Holy Angels and sit upon a Throne and before him shall all Nations be gathered and the Righteous then Living shall be caught up in the Clouds together with them that rise from the Dead to meet him in the Air Mat. 25. 1 Thes. 4. Now when as Christ locally and visibly ascended and the Angels said he shall come again after this manner you are to judge Reader whether this coming be not his Local descent from Heaven and visible appearance at the last day or whether as the Quaker says it be his coming in the Heart which is neither local nor visible Immed Revelat. p. 77. Till that time that the Day-star arise in their Hearts Peter directeth them unto a light that shineth in a dark place which is Jesus Christ in his first appearance a seed of light sown but not come forth to the perfect day And this he calls the most firm word of Prophecy whereunto they do well to take heed for the time Duesbery's Discovery p. 33. Oh thou inflamed Soul under the power of Babylon mind the Light in thee which is the sure word of Prophecy whereunto c. That the word of Prophecy in 2 Pet. 1.19 Is not Christ in the Heart in his first appearance there the light within not come forth to the perfect day will appear if you consider how the words lie which I believe you seldom do And that is thus vers 16. c. We have not followed cunningly devised Fables when we made known unto you the power and coming of our Lord Jesus Christ but were eye-witnesses of his Majesty in the Holy mount VVe have also a more sure word of Prophesie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophetick Word whereunto you do well that ye take heed Knowing this first that no Prophecy of 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 all Scripture is given by Inspiration 2 Tim. 3.16 But there were false Prophets also among the People even as there shall be false Teachers among
food Christ then hath ordeined that all the wicked who are always unfit must be famished or else you must say they sin when ever they eat and to save their lives may indeed eat though they do sin But further could you not see that this was done in the Church when many of the Christians came together into one place for this very end and not in their own houses not by every one apart in every eating Could you not see it is called the Lord's Supper with express distinction from their own It is written plain enough vers 20.21.22 When ye come together into one place this is not to eat the Lord's Supper for in eating every one taketh before other his own Supper What have ye not houses to eat and drink in So far are you from the Truth when you say the Christians did partake of the Lord's Table when they eat with the very Heathens and whensoever else Ibid. p. 58. Christ charged his Disciples to wait for his coming at Jerusalem the promise of the Father of which he had told them before his Death which they were to shew so often as they brake bread till he came 1 Cor. 11.26 and after he was come to the Apostles they continued it for their sakes who were weak in the Faith to whom he was not appeared R. Barclay Catechism p. 98. This was to continue till Christ came Which coming is inward 1 The Commandment of our Saviour Do this in remembrance of me according to you belonged only to the Apostles and those that were Disciples before his Death and was obligatory but till the descent of the Holy Ghost that is but fifty days after his Resurrection and that after this time it was arbitrary and they might observe it or forbear But this is false for St. Paul tells the Corinthians that he had received this of the Lord and accordingly delivered the same unto them 2 Cor. 11.23 So that that which was commanded the Apostles before Christ's death was given in charge again to St. Paul and that after Christ's coming to the Apostles in Jerusalem at Pentecost for after this time was he called to the Ministry and moreover was delivered by him as a command to be observed by the Church Nay though Christ was come by the descent of the Holy Ghost at Pentecost yet still says the Apostle As oft as ye eat this Bread and drink this Cup ye shew or shew ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Death till he come 1 Cor. 11.26 So that he means another coming and until that be he teaches us that this is to be done 2 Not only in that first descent of the Holy Ghost but also in all Divine operations in the heart by the same spirit was Christ come already when the Apostle wrot for unless he was so come working graciously upon the heart the Corinthians were not to receive the Supper of the Lord v. 27.28.29 Wherefore that inward coming cannot be meant by the Apostle for as much as that which he speaks of was not as yet as is manifest by those words Till he come 3 If the Apostles continued it as you further say for the sakes of the weak why do not you likewise continue it for the sakes of the same What are there no weak ones among you Is the Church of the Quakers better than the primitive Or are you wiser than the Apostles judging that unfit which they judged fit But dear Souls in good earnest is the Lord's Supper below you too mean and beggarly for your strength and spirituality What Christian how great and perfect soever he be if as perfect as St. Paul doth it not become to commemorate Christ and shew forth his Death as this Solemnity requires Which is to declare by this outward Rite to all the world his Faith in this Crucified Person whom the Jews by reason of his vile death despised and rejected 1 Cor. 1.18.23 and to profess himself his Servant and to admire his love and the Love of his Father and to acknowledge that our eternal Redemption is by his Blood-shed and for all to offer most ardent thanks and the profoundest Praises and Adorations of his heart This reason is perpetual and equally concerns all And further was there ever any Church which discontinued the Supper of our Lord Or was there never heretofore the glorious appearance till which time your selves say it was to be observed until now among you Quakers I adde you discern not the wisdom of our Lord in this matter in that he hath injoyned us to come and yet forbids unless we prepare our selves So that he provokes and even compels us to Devotion and Piety and doth what may be not only to excite and animate our coldness but to continue us in our goodness and to bring the more profane to a godly mind and life viz. by the frequent repetitions of this grand and serious solemnity 4 Christ's coming therefore until which time his Supper is to continue is that in the end of the world which is so eminently spoken of every where in the Gospel and all Christians wait for Of which you read again in this Epistle c. 15.23 Christ the First-fruits is risen afterwards they that are Christ's shall rise at his coming Then cometh the end G. K. Help p. 22. This is Antichrist who denies Christ the Son came in the revelation of himself in the heart for that coming of Christ in his Bodily appearance at Jerusalem Antichrist will not does not deny being he knows it will never harm his Kingdom so to confess him come provided Christ's Kingdom be not set up in the heart Tomlinson word of Reproof p. 5. The spirit of Antichrist doth not confess Christ come i. e. when he comes or appears in flesh or in his servants Parker's Discovery p. 20. Every Spirit that confesses Jesus Christ is come in the flesh is of God but the Pope and his Train and the vilest persons have confessed Christ come in his flesh at Jerusalem yet are not of God They who deny Christ come in their mortal flesh to destroy sin are Antichrists I am sorry to hear such words come out of the mouths of men pretending to Christianity I trust it is out of ignorance and inconsideration you speak not malice For will not Antichrist deny Christ come in his Body when he took that Flesh that through Death he might destroy him that had the power of Death the Devil and when through the offering of his Body we are all sanctified when by that Blood he entred into the holy place having obteined Eternal Redemption for us and when it is that which cleanseth us from all our sins when in this body he rose again without which Resurrection we had yet been in our sins and in the same ascended without which ascension the Holy Ghost had not come When without this Body the world had never had his Preaching nor Miracles nor Example nor his Apostles nor any of
the Church Well then the literal sense is granted and we need not your condescention in admitting it For unlearned tatling unruly Women are real Women and their speaking is real speaking And then I require you to shew and not barely to say it that St. Paul means by Women the flesh and fallen reason not that you may so use his words but that this is his mind for to expound as you do here is to give the sense intended If yet notwithstanding your words you do not grant the literal sense then you have done vainly in giving us divers sorts of real Women and your whole discourse following in your Book which proceeds of these is idle But I must take it for granted that real Women are meant and now my task must be to consider whether the Apostle so speaks as that we may see he doth not forbid all sorts of Women to speak in the Church The Context of both places which you say will clear that he doth not shall be represented 1 Cor. 14.34 35. But let your Women keep silence in the Churches for it is not permitted to them to speak but they are commanded to be under obedience as also saith the Law And if they will learn any thing let them ask their Husbands at home for it is a shame for Women to speak in the Church This is all he speaks in this place And where is the distinction he makes telling us these may these may not speak in the Church or what is that which intimates so much But observe your women means not this all sorts And They are commanded to be under obedience as also saith the Law Are not good as well as bad to be under obedience And said not the Law so to all Gen. 3.16 Again It is a shame for them to speak in the Church Why so but because this is to Usurp Authority Which to do is a shame to the best as well as worst And know you that the Apostle discourses throughout the Chapter of such persons as had gifts of the Holy Ghost and upon that account are called spiritual v. 1.12 15 16 37. See c. 3.1 12.1 Gal. 6.1 So that these Women as well as others must keep silence in the Church The other place 1 Tim. 2. runs thus v. 9. c. I will that women adorn themselves in modest apparel with shamefacedness and sobriety not with broidered hair but as becometh women professing godliness with good works Let the woman learn in silence with all subjection Is this to say Women that adorn not themselves in modest apparel with shamefacedness nor good works must learn in silence Or is it not to say Women must adorn themselves so and they must learn in silence If this be not the sense I despair of ever understanding plain words And then as all Women must so adorn themselves so must all learn in silence even they that are so adorned as the Text plainly shews For say if you dare such are not to learn in silence with subjection It follows But I suffer not a woman to teach nor to Vsurp Authority over the Man but to be in silence Not a Woman this is as universal as can be spoken and cannot signify a vain foolish proud Woman only For then it would follow such as are not so may Usurp Authority over the Men. And then the better Women are the worse will Mens condition be if to be usurped over signify ill to them as I think all men will grant though perhaps some Women will not And note this Woman-teaching is either the same or else such another thing as usurping authority over the Man which to all right minds signifies bad enough It follows For Adam was first formed then Eve Speaks this to idle Women only It speaks to all the Sex telling them that Man was designed of God to be the Superior in that he was first created and the Woman after him and out of him and for his use Such another universal reason follows And Adam was not deceived but the woman being deceived was in the Transgression How good and wise soever Women are the consideration that all sin and misery first came upon us by their Sex should keep them in subjection Now when the Apostle says I suffer not a woman to Teach nor to Vsurp Authority over the Man whether his mind be as you say it is that such Women may not Teach as usurp Authority or whether it be not as his very words are Women none of them may Teach nor usurp Authority I leave to the Reader to judge And so when he subjoins For Adam was not deceived but the woman being deceived was in the Transgression whether it be not a reason why no Woman whatever should Teach or usurp Authority over the Man or whether as you say his meaning is that such as are in the Transgression as Eve was must not Teach or usurp Authority over the Man let the Reader also judge Thus I have shewed both that real Women in the literal sense are meant and all sorts of them But yet you say p. 22. What if Paul had said concerning all Women at Corinth and Ephesus that he did not permit them to spake will it therefore follow that Women are not to spake in any case in the Church They might at that time being but young not have the requisite qualifications 1 He forbids not any sort of speaking but Teaching and any such speaking which signifies usurping Authority over the Man and is contrary to the Womans subjection as his words sufficiently express 2 Since the Church of Corinth was enriched in all spiritual gifts 1 Cor 1.5.7 Chap. 12. Chap. 14. it is not probable that none of the Women were partakers of the same and sufficiently qualified as the Men were 3 There is not the least intimation of any such thing as their imperfect qualifications and that this was the reason of the Apostles prohibition but his Arguments as hath been shewed are all of an universal nature and his prohibition absolute To conclude As you say Hear Bernard so say I hear Tertullian De Veland Virg. Chap. 9. Non permittitur Mulieri c. It is not permitted a Woman to Speak in the Church nor to Teach nor to Baptise nor to Offer nor to do any of the Mans Office much less to exercise the Priestly function And how can that be lawful to a Virgin which is not lawful to any Woman Advers Haer. Chap 4.1 The Heretical Women are so malepert that they dare to Teach to Contend to Exorcise to undertake cures and perhaps to Baptise Women-Preach p. 15. They have scraped out of many old Authors They have stolen the words of God concerning the experiences of the Saints as the False Prophets of old of whom the Lord said Jer. 23.30 31 32. Behold I am against the False Prophets which steal my Words They shall not Profit my People at all And is not this fulfilled abundantly where is
the Profiting of the People do they not remain still in their Sins These Prophets spake Peace to the People when all manner of impieties were committed and told them that evil should not come upon them as other Prophets had denounced And this they spake not as their own private judgment but pretended to have received it from the Lord immediatly by Dreams and Visions and so incouraged them the more in their Wickedness Vers. 17. They say still unto them that despise me the Lord hath said ye shall have peace no evil shall come upon you Vers. 25. They Prophesie Lies in my Name saying I have Dreamed So in our Text I am against them that Prophesie false Dreams and cause my People to err by their Lies yet I sent them not So also Chap. 6.14 and 8.11 and 28.8 9. Now is this to speak the experience of the Saints true and sound Doctrine the very word of God And is God against us for so doing as he was against these false Prophets who both feigned a vision and also corrupted the truth speaking peace to the wicked Is he angry when we like honest men having no vision pretend none but as faithfully warn men of their Sins as if we had saying to the Rebellious they shall Die endeavour to turn every one from his evil ways preach the Truth as we have learned from his written Oracles If we should receive the word immediatly from his Mouth it would be but the very same Conscience where art thou blush for this accusation and for the abuse of sacred Scripture If we were Knaves we might pretend Inspiration as well as others It is an Argument of our Honesty and fear of God that we do not when we might gain admiration and a croud of Disciples as well as others if we did But see we whether you have not likewise erred as to the other words They shall not profit this People at all Which you understand thus they shall not edifie their Souls in Righteousness I thus Destruction shall fall upon this people though these Prophets say it shall not but Prophesie peace to them Their word which is concerning good shall not come to pass Vers. 19. Behold a Whirlwind is gone forth it shall fall upon the head of the Wicked Chap. 14.13.15.16 They Prophecy a false Vision and a thing of naught They say Sword and Famin shall not be in the Land By Sword and Famin shall those Prophets be consumed and the People to whom they Prophesie shall be cast out in the Streets of Jerusalem because of the Famin and the Sword Thus in many other places we read where also the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used As Chap. 7.8 Ye trust in words which cannot profit The meaning you have vers 14. I will do unto this People as I have done unto Shiloh Vide etiam Chap. 12.13 Isa. 30.5 and 44.9 and 47.12 and 57.12 But because you say no Preachers can profit the People unless they receive their word immediatly from God let me add as you have no proof in this place so I challenge you to produce any other Text for this assertion and admonish you that you make not the efficacy of the word to depend altogether upon the Persons that Minister For Paul Plants and Apollo Waters but God giveth the increase It is a rational word and carries conviction in its divine nature and what makes it more prevalent it bears the authority of God and is accompanied with the operation of his Spirit Moses and the Prophets were Dead when our Saviour spake those words If they hear not them neither will they be perswaded though one rose from the Dead So that he thought the hearing of their writings read in the Synagogues or the peoples reading of them themselves or their knowledge of them was sufficient for their repentance and if this prevailed not neither would Moses and the Prophets themselves if they should come again For alass what prevailed they when they did Preach upon obdurat and profligat Sinners And the persons which commonly Ministred among the Jews you know were not Prophets nor Inspired received not their word immediatly from the Lord but read the Book of Moses and the Prophets to the People Which also our Saviour did And St. Paul charged that his Epistle should be read unto the brethren in the Church Luk. 4.26 Act. 15.21 Col. 4.16 1 Thes. 5.27 1 Tim. 4.13 Farnsworth's Priest's ignorance p. 2. The Teachers of the World have the chief places in the Assemblies are called of men Masters stand praying in the Synagogues Jesus Christ forbad such things Mat. 6.5 and 23.6 So they shew themselves Antichrist Seducers and Dissemblers G. Fox Catechism p. 64. Are we to hold up such Teachers as stand praying in the Synagogue and have the chiefest place in the Assembly which Christ cried wo against Parker's Testimony p. 7. Their Man-made Churches their standing Praying in high places there and being called of men Master are contrary to the plain words of Christ Mat. 33. As for praying standing in the Synagogues Mat. 6.5 1 It is not Praying in those places because they were made by Men as you Interpret that is condemned For in the same the Law was read every Sabbath day without any reproof from Christ or his Apostles Act. 15.21 And Christ commonly Taught in them Joh. 18.20 Mat. 4.23 and 13.24 Luk. 4.16 And so his Apostles Act. 13.5.13 14 15 c. and 9.20 and 18.4 and 17.1 2. 2 Nor is standing in Prayer here forbidden For that was done both by the best Jews and by Christians also without fault 1 Kings 8.14.54 55. Neh. 9.4 5. Mar. 11.25 Luk. 18.13 And standing refers to Corners of Streets as well as to Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if they had Kneeled in the Corners of Streets yet would they have been equally condemned and so likewise would they if they had Kneeled in the Synagogues It would be all one if it had been thus said standing being not expressed they love to Pray in the Synagogues and in the Corners of the Streets that they may be seen of Men. 3 Nor is Praying in High-places in the Synagogues as our Ministers do in Pulpits forbidden as you Interpret again For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie of it self nor is their any thing in the Text which imports so much but rather the contrary For whereas they stood also in Corners of Streets it is altogether improbable that they had High-places built there for this purpose or that they climbed up upon the Walls of the Houses And if this were the thing reproved then if they had Prayed in a Low place they would have escaped the accusation which in no wise is to be believed Nor do I think you will acquit our Ministers when they pray in their Seat below True the Pharisees had High-places in the Synagogues But those do not necessarily signifie high from the Ground but high
in esteem the Worthiest not the Tallest For such they had also at Feasts which surely were not as high above the common Table as a Pulpit is from the Ground and others that sat lower than they yet sat as high in the Air and indeed all of them sat if not lay down upon the very Ground or Floor or not two yards above it For the words of the Text are these They love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first places at Feasts and the first seats in the Synagogues So again Mar. 12.1.39 Luk. 11.43 and Chap. 20.46 from whence I question not but your mistake arose because our Translation says they love the highest seats in the Synagogues which is the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifies no otherwise high than high signifies Chief or upermost as our Translation renders it in the other places and the like word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here But you should have observed that our Text Mat. 6. doth not mention the Pharisees but speaks of Hypocrites in general And certainly such there were besides that sect and moreover all of that sect that were such were not Doctors and Rulers and therefore all that Prayed Hypocritically in the Synagogues had not high places in your Sense And further I cannot think you condemn of hypocrisie all that Pray in our Galleries And yet you may do it with as much reason as condemn our Ministers of hypocrisie for Praying in Pulpits both being equally high places And now that you may understand the Text better note that it is hypocritical Praying that is there condemned As is plain enough from the words themselves When thou prayest thou shalt not be as the Hypocrites for they love to pray standing in the Synagogues and in the Corners of the Streets that they may be seen of Men. And sure enough their praying in the Synagogues was such as their praying in Corners of Streets with which it is joined a sure indication of hypocrisy Which all praying or standing praying is not And particularly it was this Going to the Synagogues commonly to make their privat Prayers As the opposition sheweth But when thou Prayest enter into thy Closet and when thou hast shut thy door Pray c. And thus to do must argue hypocrisie For to what end should they go to a publick place to make their privat Prayers unless it were to be seen of Men But be sure our Saviour knew that they did it for this end and it was not Religion and Devotion that acted them and therefore condemned them And the very same would it have been if they had gone to these Synagogues to read in their Bibles which might as well be done at home as to any edification if that were the thing they sought And yet the Law was read in the Synagogues every Sabbath day without fault The same would it be if you should go commonly to your Meeting-houses to Pray when you have no publick Service there or if you should Pray even in your Closet your door being left open or but half shut that others may look in and see you And yet in both these places you pray and condemn not your selves So that you see our publick Service in our Churches is quite another thing than the praying of the hypocrititical Jews in the Synagogues And I put it to your consciences whether you believe our Ministers ascend the Pulpits for ostentation I do not say to be seen of Men lest you should quibble or whether they ascend them for this end any more than yours that stand upon a Stool or raised Planks Whether again our people sit in Galleries out of hypocrisie Whether again they come to our Churches to be seen of men any more than yours come to your Meeting-houses upon the same account And if your Conscience will suffer you to affirm it I then require you to shew some sign of hypocrisie in our doing Your other accusation from Mat. 23.6 c. is that the Teachers of the world have the Chief-places of the Assemblies and are called of men Master 1 You have left out the principal Verb for the Text says They love Chief-places and to be called Master Which omission signifies no good mind since in all the places of the Gospels where this matter is mentioned it is so expressed As besides the present Text in Mar. 12.38 Luk. 11.43 20.46 And know you that Christ no otherwise condemns here Chief-places than he doth borders of Garments and salutations it being likewise said of him here They enlarge the borders of their garments and love greetings in the Markets Which greetings himself and his servants approved and used Mat. 5.47 10.12 Luk. 10.4.5 Joh. 20.26 1 Cor. 16.20 And which borders were used at this time by virtue of the Law Numb 15.38 The thing condemned is plainly expressed viz. The Love of Chief-places the chosing of them out of pride As we again learn from our Saviour Luk. 14.7 He put forth a parable to them that were bidden when he marked how they chose out the chief rooms saying c. Now can you say our Ministers choose the Pulpit when they are appointed there to officiate Or do they thrust forward before others for the place when no one offers to take it from them Or do they covet the Chief-places at Feasts or strive with any about them 2 Nor is the Title Rabbi simply forbidden Which being interpreted is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a guide governour ruler or teacher or doctor a Master in that sense As you find v. 8.10 Joh. 1.38 31. 20.16 For God himself hath taught us to call his Ministers so Eph. 4.11 1 Cor. 12.28 Heb. 13.7.17 1 Thes. 5.12 Nor is this the common title 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Master Sir which in civil respect is given to all sorts of people but it is that which is peculiar to literate persons Scribes and Teachers of Religion As every one a little skilled in the Language and Customs of the Jews knows and you may learn from the title Father in this place it being of the same importance vers 9. Call no Man your Father upon Earth For it is as absurd to call a Laic or Secular person suppose a Gentleman or Farmer or Tradesman Rabbi as it is to call him Father And to call such an one Master in the sense here intended and according to the signification of the word is to call him Father Rabbi Doctor Teacher or Guide which is absurd enough and just so absurd is your interpretation But that which is forbidden here is 1 That the Teachers be not ambitious affecting great Titles nor usurp authority over the people ruling as Lords their persons and their faith setting themselves in the place of Christ as if the Doctrine were their own and they were the Masters to be obeyed and the people were their subjects and their disciples vers 7.8 10 11 12. The Scribes and Pharisees love to
be called of men Rabbi Rabbi But be not ye called Rabbi for one is your Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ductor Guide Preceptor even Christ and all ye are Brethren Neither be ye called Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ductors for one is your Master even Christ. But he that is greatest among you shall be your servant and whosoever shall exalt himself shall be abased These latter words confirm my interpretation One part of which viz. that which concerns secular dominion I have also taken from our Saviour's words cap. 10.21.26 Grant that these my two Sons may sit the one on thy Right hand and the other on thy left in thy Kingdom And note ye that there was a strife among the Apostles which of them should be counted greatest Luk. 22.24 and moreover they expected Christ would rule as a secular King Luk. 19.11 24.21 Act. 1.6 But Jesus said ye know 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 The other part of my interpretation which concerns Mastership over the faith of people I have from St. Paul's words 1 Cor. 3.4 5. While one saith I am of Paul and another I am of Apollos are ye not Carnal who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every Man The faith is not ours but the Lords we only Minister it in his Name and as we have received it we did not make it ver 9. VVe are Labourers together with God only such ye are God's building not ours 2 Cor. 4.5 VVe preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake chap. 1.24 VVe have not dominion over your faith but are helpers of your joy 2 Another thing here forbidden is that as the Preachers should not assume this Authority so neither should the people give it them not look upon them as their Masters but only as God's Servants ministring to them not set them in the place of God and Christ not profess themselves their disciples nor their subjects servants and children vers 9. And call no man your Father upon earth And this interpretation I have likewise from St. Paul 1 Cor. 1.12.13 Every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ. VVas Paul Crucified for you or were you Baptised into the Name of Paul Which is to say you are not to profess your selves any mans-disciples but his only who was Crucified for you and into whose name ye were Baptised that is Christ's c. 2.21 Let no man glory in Men whether Paul or Apollos or Cephas all are yours Ye are Christ's They are only appointed of God to Minister to you Christ is only your Master Father Head chap. 11.3 7.23 Heb. 3.6 Again chap. 4.1 Let a man account of us as the Ministers of Christ and Stewards of the Mysteries of God No more than such v. 6. And these things I have in a figure transferred to my self and Apollos for your sakes that ye might learn in us not to think of men above that which hath been written viz. That we are Ministers of Christ and dispensers of God's Mysteries and no more not your Masters nor Teachers of our own Doctrine Thus you may see how far wide of the true sense you have erred whilst you expound our Saviour's words as forbidding to call or to be called Master or Sir in civil respect And you may discern that they which would have their doctrine pass for Oracles without examination and their commands for Edicts without contradiction and they that yield up themselves to such are the offenders though they neither give nor receive this title I cannot but admonish you here to look into your Bibles and consider how the Texts stand which you cite and not to conclude every portion of Scripture which cometh into your mind to be infused by the Holy Ghost for you to make use of to the purpose which you intend and therefore not daring to examin it for the right sense lest you should disobey that Holy One and the work should smell a little of human study and care For certainly you have erred even where the words have no obscurity at all And if you will not make use of your eies to see and your understanding to consider and will take no more pains than to speak and write it is just that God suffer you to fall into mistakes that may justly shame you that you may be more vigilant G. Fox's Catechism p. 26. We have held up such Teachers as bear rule by their means which Jeremy saith was an horrible and filthy thing And such as seek for their gain from their Quarter G. F. Truth and Deceit p. 7. Jeremy cried against the Priests that bore rule for their mony Nayl Love to Lost. p. 74. The Ministers of Christ never sought to the people for means nor bore rule by it The words of Jeremy are these c. 5.31 The Prophets prophesie falsly and the Priests bare rule by their means I cannot but wonder that all of you should so grosly mistake as to understand by Means Tithes and Riches and that of the Priests for nothing is plainer than that the Priests bearing rule by means of the Prophets is spoken of and that that signifieth by their help power and authoriy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their hand In which signification you find the word 1 King 10.29 2 Chron. 1.17 Mal. 1.9 G. F. Catechism p. 124 125. They tell me that Hebrew Greek and Latin is the Original by which I may know the Scriptures A. The Beast which killed the Saints had power over Tongues and the great Whore sits upon Tongues Rev. 17.15 13.7 G. F. Message to Parliam p. 7. The Teachers say Hebrew Greek and Latin are the Original Now with the light of Christ Jesus this Doctrine is seen to be contrary to the Scripture They that keep in many Languages keep from Christ for he redeems out of Languages Tongues Kindreds Nations and People All who are in Christ are one and all who are in Tongues Kindreds Nations Languages are in confusion Thus also Smith in his Lamentation p. 8. And 1 why not as well All that are in people are in confusion The palpable grosness of the absurdity would not permit this And yet it might as well have been so said as the other people signifying in the Text the same as Tongues Kindreds and Nations and Languages do 2 Who told you Latin is the Original You might with as much Truth have told the world the Teachers say the Scriptures were first written in English or Dutch Write next time Chaldee Hebrew and Greek 3 The Great Whore sits upon Tongues say you Upon Hebrew Greek and Latin you mean And I ask what this
is in the Scripture and that the Power goeth along with the Letter which is Death Burroughs Trumpet p. 20. You say Christ commands it when the Letter doth but declare it and say in such a Verse of such a Chapter such a command is not having received the command by the same Spirit You are in Witchcraft who observe commands without from the Letter thereby drawing from the teachings within by the Spirit They that obeyed Christ were led by the Spirit and not by the Letter for they were not Ministers of the Letter but of the Spirit Return to Priests about Beverly p. 10. You put the Books Matthew Mark Luke John for the Gospel which are the carnal Letter G. K. Help p. 27. The finest truest words out of a bad mans mouth can never reach the seed of God either to the raising it up or refreshing it but kills and burdens it as said the Apostle of the false Apostles who had the Letter and were Ministers of it out of the Spirit and Power The Letter Kills I begin to believe that some of you understand by the Letter and the Scriptures the very Characters and the Books forasmuch as it is usual with them to call them Ink and Paper But others of you are more skilful calling them also words spoken By which yet I hope they do not mean the sounds only which are made by the mouth which if they do they mend not the matter at all the sounds being to the Ear no other than what the characters are to the Eye but I would believe they mean as they ought to do the sense and doctrine for Scripture is all one whether it be expressed by the Pen or spoken by the Mouth or only conceived in the mind that is to say the doctrine is Now we are to consider whether the Doctrine of the Scriptures be dead and liveless carnal and killing Here you differ again some saying it is so in it self alone without the Spirit or as it is Preached from the Scriptures without immediate revelation to the Preacher though that Preacher be neither wicked nor a seducer others saying it is so as Ministred by such vile persons We are again to consider of what Scriptures or Doctrine the Apostle speaks when he saith We are not Ministers of the Letter but of the Spirit And 1 can you in good conscience say the doctrine of the Gospel is a dead and carnal word Or which is all one that those Scriptures are which express that Doctrine and that after the most lively manner even according to the mind of God himself who so delivered them by his own Spirit Thus we read there and thus it is spoken to us from thence by our Preachers Sinners you must forsake your evil ways and become new creatures not only outwardly reform but be inwardly holy and changed in your natures must cleanse your selves from all filthiness not only of the flesh but of the Spirit also you must walk in the fear of God and observe diligently all his Commandments love them and delight in them or else you cannot be saved but must burn as God hath pronounced in the Lake of Fire and Brimstone and suffer his wrath and indignation for ever His love is exceeding great to us who is not willing that any should perish but that all should have everlasting life and to that end hath given his only-begotten Son to die an ignominious and painful death and to bear our sins on his own body on the Tree and to make atonement for us and hath set him upon the Throne with himself to rule over all things for our good and hath sent forth his mighty and gracious Spirit to enlighten convert strengthen and comfort us Courage poor Soul and look up Glory is provided for thee who hast offended greater than the most magnificent Prince on earth enjoys Harken to the holy Guide in thy Soul cease thy Rebellion and thou shalt inherit Heaven dwell with God in that supernal Palace beholding his Face in Peace and have fulness of joy all perfection and life for evermore Blessed art thou O man who hast subdued thy Lusts overcome the World and hast put on Jesus Christ for unto thee belongeth this blessedness Kingdom and Glory Though we Die we shall be made alive again and stand before the Judge which knoweth what we have done and what hath been in our hearts and who will accept no mans person but will render to all according to their deserts so that our portion in the end will be either that bliss or that misery and this is not our word but the Mouth of the Lord hath spoken it Now call you this a carnal Letter a dead insipid spiritless thing Hath it no more power in it to move the Soul than characters of Ink drawn upon a Paper It pierces the Sinner like a Sword and comforts the humble Soul more than Wine The very contrivance of the Scriptures spits shame in the face of your bold assertion they being adorned with all perspicuity that we may understand the truth and with the strongest arguments to perswade us to our duty as the love of God the Death of his Son the assistance of his Spirit the filthiness and incommodities of Vice the purity and beauty and benefits of Vertue the Resurrection and the Judgment the Glory of Heaven and the Torments of Hell And so long as men have understanding fear hope and love of themselves this word can not be as a mere block and stone to them And you may hence discern that there is a force in the very things themselves in that the same person works more upon the auditors when he Preaches clearly pertinently and the weightiest matters than when he speaks of more extrinsick Points and Doctrines of the least moment and makes Childish descants and involves all he says in obscurity I demand if the Scriptures be such a dead letter and killing thing death it self why the Apostle wrot or why do you Did he contradict his Tongue with his own hand at the same moment Did he believe that he sent the Corinthians a word as dead as his Ink and a letter that Killeth or will you say it was not so with him because he had the Spirit and that went along with it from him to them If so you must tell us why the Spirit may not as well accompany the same to us which we likewise have received But know you however it was that life came into the dead thing they acknowledged that his Letters were mighty and powerful 2 Cor. 10.10 And it seems some of you perceived that this Doctrine and these good works which the Scriptures contein are not altogether so weak and dead as others would make them for that they have added that out of a wicked mans mouth they can do no good and yet further that the Apostle speaks this of false Apostles The Letter kills Well then our Ministers may still Preach them with comfort if
Apostle Honour all men to signify that we love them and do good to them as if this were all common sense teacheth you that these are two distinct precepts and you might have learned so much from that very place which you cite where they are distinctly named 1 Pet. 2.17 Honour all men Love the Brotherhood So Rom. 12.10 Be kindly affectioned one to another with brotherly love in honour prefering one another 3 You miserably confound two sorts of respect that in judgment with that of civility And it is a wonderful thing that you cannot discern the difference when you cite the very Text which plainly shews it Lev. 19.15 Ye shall do no unrighteousness in judgment thou shalt not respect the person of the Poor nor honour the person of the Mighty but in righteousness shalt thou judge thy Neighbour Where you might have observed that respecting of the Poor is as well forbidden as of the Rich and that it is a peculiar injunction to Judges The true sense is this Let neither the Poor be favoured for his poverty nor the Mighty for his greatness but judge the Cause just as it is in it self without any regard to the persons Which is quite another thing than to put off the Hat Rise up or Bow or say Sir in our common discourse Which kind of respect you would prove our Saviour gave not from the testimony of his Enemies but with the like perverting of the Text which like the former speaks of giving faithful judgment and of declaring the Truth without favour to any person as the bare recital of the Text will shew Luk. 20.21.22 Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly Is it lawful to give Tribute to Caesar or no 4 As for St. James's words let us consider them diligently c. 2.1 Have not the Faith of our Lord Jesus Christ with respect of persons That St. James speaks this not against all respect but that the Poor as well as the Rich should be regarded and that they should not be contemned will appear by what follows For says he next For if there come into your Assembly a man with a gold Ring in goodly Apparel and there come in also a poor man in vile rayment and ye have respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon him that weareth the gay cloathing and say unto him sit thou here in a good place and say to the poor stand thou there or sit here under my Footstool are ye not then partial in your selves and are become judges of evil thoughts Take away then this partiality and let the poor be respected and then the Apostle is satisfied Let them not be put under the Foot-stool but be put in a good place as the Rich are and he will not condemn us He speaks not against the respect of the Rich but the neglect and contempt of the Poor In favour of them he writes telling us withal that we judge amiss and not as Christianity hath instructed us if we think that there is any great matter in a few fine cloaths and in riches and that a poor man may be slighted meerly upon the account of his poverty for the Rich may be a very Enemy of God and all goodness and the Poor may be as much adorned with vertue which is the true Riches as the other is with gold As it follows Hearken my beloved Brethren hath not God chosen the poor of this world rich in Faith and heirs of the Kingdom which he hath promised to them that love him But ye have despised the poor These last words shew again whereunto the Apostles discourse tendeth viz. That the Poor be not contemned God says he hath considered them he hath not overlooked them in his distribution of divine things having made them rich in faith and so heirs of his own Kingdom and for this some of them you see are worthy to be regarded but however to despise any of them is to do contrary to God who hath chosen such Do not rich men oppress you and draw you before the Judgment-seats Do they not blaspheme that worthy name by which you are called Riches make not men better for some that have them are the greatest sinners and your Persecutors and therefore there is no reason to regulate your esteem of men altogether for their sake If ye fulfil the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well It is well done be sure to observe the great Commandment of the Law which is also the Commandment of our Lord Christ in his Gospel love thy Neighbour as thy self And this requires love to all to the poor for he is equally thy Neighbour and if we must love him we know then that this cannot consist with the contempt of him And as we would not be despised if we were poor so should we love others as we do our selves and not despise them that are in that condition But if you have respect to persons ye commit sin and are convinced of the law as Transgressors But know you to respect persons is directly forbidden in the law As Deut. 1.17 Ye shall not respect persons in judgment but you shall hear the small as well as the great And to honour the Rich and not the Poor to look upon the one highly and to despise the other is just such another partiality as to hear the great and not the small to do justice to the one and not to the other and therefore if you do thus ye are alike convinced of the Law as Transgressors But now said the Law you shall not honour man not any man whatever We know the contrary for it is said Honour Father and Mother Honour the Face of the Old Man And therefore when it says Have no respect of persons it cannot mean in this sense Acceptation of persons and giving of honour to men are two very different things Wherefore St. James speaking of that respect of persons which the Law did condemn he cannot be understood of that which it did not condemn namely the honouring of men as if he absolutely prohibited it Which we may know further cannot be his meaning in that it is contrary to St. Peter who saith Honour all men And all that I can observe from his whole discourse which we have seen is that he pleads for the due observation of this Precept which is inconsistent with giving honour to the Rich and none to the Poor respecting those and despising these which is the thing he condemns If it had been said If you have respect to the Rich and your friends and kindred and bestow gifts upon them and do them courtesies and receive not the poor and enemies and unallied nor shew them any kindness are you not partial Would this signifie that no such thing ought to be done to our Kindred and Friends and the rich By no means so
Yes notwithstanding our Saviour saith When thou makest a dinner call not thy friends nor thy brethren nor thy rich neighbours Luk. 14.12 So when it is said If you have respect to the rich man and say to him sit thou here in a good place and say to the poor sit thou here under my footstool are ye not partial Neither doth this likewise mean that a Rich man may not be respected honoured and set in a good place I would willingly know since he says to respect persons is to be partial how I am partial if I respect all by putting off my Hat rising up and bowing to all Which respect he that gives to the Rich and denies it to the Poor is the person St. James condemns And truly if a man hath either the fear of God or the love of men or but common civility he will pay his fellow-creature this respect and much more of the same sort how mean soever he be as he doth to his Superiors The refusal of which what doth it argue but pride and contempt Well but you then further say St. James would have no difference made but that one be respected and honoured as much as another the Poor as much as the Rich the meanest as much as the mightiest Not so my Friends for in the same place where it is said Honour all men it is said Honour the King 1 Pet. 2.17 which denotes something peculiar which is due to him and not to others And it is said again Render to all their dues Tribute to whom Tribute is due Custome to whom Custome Fear to whom Fear Honour to whom Honour Rom. 13.7 In that it is said Honour to whom Honour is due It denotes here somewhat more than that which is due to all men even as he says the same of Tribute and Custome and Fear which we know are not due to all It is said moreover as for greater Emphasis of a lamentable condition The faces of the Elders were not honoured Lam. 5.12 And note our Saviours words Luk. 14.10 When thou art bidden to a Wedding sit down in the lowest room that when he that bad thee cometh he may say unto thee Friend go up higher then shalt thou have worship in the presence of them that sit at meat with thee This is honouring of one more than another and our Saviour allows it You may observe also that God himself hath given Titles of Honour with difference for he styles some Gods Kings Honourable Lords Ladies and doth not call all so nor all these by the same name And that you may know when he thus speaketh it is not as if he said whom the world calls so remember but that one sentence I have said ye are Gods together with our Saviour's words If he called them Gods c. John 10.34 35. My Friends why let you the poor man stand at your doors and begg for bread and give him a piece only and that of the coursest sort and yet invite the rich man into your house set him at your Table and feast him with the best Is not this respect of persons and are you not partial Yes and when the King suppose feasts with you why do you give him the silver Plate and damask Napkin and provide attendants of the better sort when the poor man must have the wooden Trencher and the hurden Towel and scarce any observance or none at all Do ye offer the King a wooden dish to drink in which yet you give the poor man and for no other reason but because he is so Set you the Beggar down by the Noble Or if he place himself at the head of the Table in such a presence do ye not bid him change his place and come lower and so shame him which also you would not do if it had been among his Fellow-beggars Are not these unrighteous things Is not this partiality And have you not Because of this the Faith of our Lord Jesus with respect of persons Think of it And think again whether thus to do be not as much as to put off the Hat Clark's Description of Prophets p. 26. Mat. 5. Swear not at all But you will say this is meant of ordinary Swearing But whoever thou art by thy earthly carnal wisdom knowest not what Christ meant Is there not Swearing before Magistrates every day in one place or other at Terms Sizes Quarter-Sessions Court-Leets would you have it commoner Thus lies our Saviours words Mat. 5.33 c. You have heard that it hath been said to them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths Though the latter words which belong to promissory Oaths seem to infer that the former whose opposite they are do so too yet I shall understand false assertions as well as non-performance of promises made by Oath to be here forbidden as if it had been said thus Thou shalt not forswear thy self but shalt swear truly or and moreover thou shalt perform unto the Lord thine Oaths which then would plainly have taken in both For I doubt not but those words as they stand in the Law forbid both and no question but as the Jews swore commonly of their own accord in the one sort so they did in the other and our Saviour intends equally to rectifie the fault It follows But I say unto you Swear not at all This must be more than the Law said and therefore prohibits Swearing though the Truth be asserted or the promise performed For as much as the Law it self prohibited false assertions by Oath and non-performance of promises so made But now this Swear not at all denotes a voluntary act and relates to the evil custom of the Jews As if it had been said Swear not at all as you commonly do of your own accord No though you swear truly And therefore it belongs not to the taking of an Oath before a Magistrate which is a constrained act as every one knows the difference betwixt Swearing and being adjured Next he says Neither by Heaven nor by Earth nor by Jerusalem nor by thy head This is another indication that the swearing which our Saviour forbids is that which men use freely of themselves in their converse for that the Magistrate never administred an Oath in his judiciary process in these forms but only as the Law required in and by the Name of God But the people used commonly such Oaths in their ordinary converse and private business And that they did partly out of reverence to the Name of God as we learn from Philo Judaeus and partly because they thought themselves the less obliged by these as we learn from our Saviour Mat. 23.16 18. Wo to you blind guides which say whosoever shall swear by the Temple it is nothing but whoso shall Swear by the Gold of the Temple he is a Debtor Whoso shall Swear by the Altar it is nothing but whoso shall Swear by the Gift that is upon it he
Heaven comes Salvation but by the name of Jesus But there is not a necessity upon Water-Baptism and therefore it was not Water-Baptism but the Spiritual Baptism which was an effect of the Gospel which is the power of God which the Disciples Preached The Disciples obeyed this command when they Ministred the Spirit and turned men from darkness to light And a Testimony of this was manifest when the Holy Ghost fell on them that heard the Disciples Preach But 1 Water-Baptism is meant in that command of our Saviour Mat. 28. and Mark 16. For with Water the Apostles to whom the command was given Baptized and in all places and all sorts of persons both Jews and Gentiles and the very best converts three thousand Jews that repented at St. Peter's Sermon and gladly received the word Act. 2. Men and Women of Samaria Simon Magus and the Eunuch of Ethiopia Chap. 8. Paul Chap. 9. Cornelius his company Chap. 10. Lydia and her houshold and the Jailor and his Chap. 16. Crispus and many Corinthians Chap. 18. Twelve Ephesians which were John's Disciples Chap. 19. Now what necessity was there or what reason that the Apostles did thus constantly Baptize all sorts of proselytes the most Holy and the most Perfect not excepted and yet add those that did not desire it of them if they did it not in obedience to Christ's cammand And if they might altogether forbear why said Peter thus Can any forbid Water that these should not be Baptized which have received the Holy Ghost as well as we And why commanded he them to be Baptized Act. 10. And why did he not forbear when he knew that to Baptize these Gentiles would give offence as it did to his Brethren of the circumcision vers 28.34 35. Chap 11.2.3 And especially why did he not forbear for a season till he had satisfied his Brethren by certifying them of his Vision For might not such as you have said what need of Water whilst they Believe and have received the Holy Ghost what commandment is there for it what offence would be given to any if this arbitrary Ceremony were omitted which if they had said you see who would have reproved them as is manifest by his words Add we further and just as it is in our Saviour's command so the Apostles practised in their Water-Baptism Which is an indication that what they did was in execution of that command and therefore that Water-Baptism is there meant For as he said Preach the Gospel and them that Believe Baptize so we find they Preached and required Faith before they Baptized Act. 8.12 When they Believed Philip Preaching the things concerning the Kingdom of God and the name of Jesus Christ they were Baptized Vers. 35. Philip Preached Jesus unto the Eunuch and the Eunuch said see here is Water what doth hinder me to be Baptized And Philip said if thou Believest with all thy heart thou mayest And he answered I believe that Jesus Christ is the Son of God And they went down into the Water and Philip Baptized him Further they Baptized such both Jews and Gentiles with Water as had been Baptized with the Holy Ghost and that as that signifies either Sanctification or other gifts of the Holy Ghost as appears in the former instances Act. 2.37 41. 8.12.37 38. 9.15 18. 10.47 48. And if they did not thus upon the account of Christ's command you must produce some Scripture which tells you another reason why they did it But if you can produce no such Scripture then it is sure that Water-Baptism was meant in that command For when they ordeined that the Gentiles should abstain from Meats offered to Idols and from Blood and things Strangled the reason is assigned Act. 15.21 And so likewise is it when Paul Circumcised Timothy and when again he purified himself with others Act. 16.3 21.20 c. Finally whereas St. Paul says 1 Cor. 1. Christ sent me not to Baptize but to Preach it implies that he did send others to Baptize whom he also sent to Preach And moreover he speaking there of Baptizing Gentiles to what mission can his words relate but to this where we find the Gentiles expressed Go teach all Nations Baptizing them especially considering it was to the other Apostles that Christ spake those words St. Paul at that time being not chosen into the number and that when he was chosen it was not so said to him as it was to them Preach and Baptize but only Preach Act. 9. 22. 26.16 c. And that he speaks there of Water-Baptism is evident and you grant it alledging the same words frequently against the necessity of it Wherefore according to St. Paul Water-Baptism was intended by our Saviour in that command to his Apostles And thus having proved this I need not prove the necessity of it unto Salvation and that hereby men were Baptized into the name of the Father Son and Holy Ghost forasmuch as the Text asserts both as your selves grant of that Baptism whereof it speaks which I have proved to be the Water-Baptism But yet because these are the reasons why you cannot believe this external Baptism to be there meant I will proceed to shew the invalidity of them And therefore 2 I assert contrary to you that by water men were Baptized into the name of Christ or unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is said 1 Cor. 10.2 All our Fathers were Baptized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto Moses This I prove from the following Texts 1 Cor. 1.13 Were ye Baptized into the name of Paul The answer must be we were not but into Christ's name Vers. 14 15. I thank God I Baptized none of you but Crispus and Gaius lest any should say I Baptized into my own name To think so was amiss And why but because they were Baptized only into the name of Christ As then it was into Christ's name they were Baptized so is it as manifest that it was by water for he thanks God by reason of their quarrels that he Baptized so few of them which he would not have done if he had meant the Spiritual Baptism And of the same Baptism he speaks again those words vers 17. Christ sent me not to Baptize but to Preach which you your selves understand of Water-Baptism Again from Act. 19.5 VVhen they heard this they were Baptized into the name of the Lord Jesus Which is the same Baptism that they had received before by John and therefore with water there being only this difference John's was that they should believe on him that should come after him the person being not named vers 4. for those words that is on Jesus Christ are St. Paul's but this was unto Jesus Christ expresly named And besides the Spiritual Baptism which according to your own words is the falling of the Holy Ghost upon others by the Ministry of the Apostles followed this As we read in the next verse And when Paul had laid his hands
and perverse generation how long shall I be with you how long shall I suffer you Why could not we cast him out And Jesus said unto them Because of your unbelief Mar. 4.40 Why are ye so fearful How is it that you have no faith c. 8.33 He rebuked Peter saying Get thee behind me Satan for thou savourest not the things of God but the things that be of men Luk. 9.55 He rebuked the Disciples and said ye know not what manner of Spirit you are of c. 22.24 There was a strife among them which of them should be greatest Ye shall not be so Jam. 3.2 In many things we offend all 1 Cor. 3.15 If any mans work shall be burnt he shall suffer loss but he himself shall be saved yet so as by Fire Heb. 5.12 when for the time ye ought to be Teachers ye have need that one teach you again which be the first principles of the Oracles of God St. John spake his mind plain enough to deliver you from mistake if you would consider his letter and not speak all without Book chap. 2.29 Every one that doth righteousness is born of him But is every one that doth any one righteous act so born No but as he saith c. 1.6 If we walk in the light c. Again you may perceive his mind by what he saith a little before the Text in debate v. 3. Every man that hath this hope in him purifieth himself And ver 8. He that committeth sin is of the Devil or which is the same He is a Child of the Devil ver 10. Is every one so that committeth one act of the least sin No but Scripture teacheth us thus They are of their Father the Devil that will do his lusts Joh. 8. that walk according to that Prince according to the course of this world Eph. 2. that are servants of sin Rom. 6. Again says he after the Text v. 10. Whosoever doth not righteousness is not of God And c. 5.19 We know that we are of God and the whole world lieth in wickedness So that St. John by committing sin meaneth such sinning as not to do righteousness not to walk in the light not to purify our selves but to lie in wickedness And as in this aggravated sense we in common speech use the same expression so doth the Scripture most frequently As Heb. 3.17 VVith whom was he grieved forty years was it not with them that sinned whose carkasses fell in the wilderness You know it means a stubborn people that hardened their hearts for whose great provocations God swore in his wrath that they should not enter into his rest v. 8.10 11. I thought every one had known the difference betwixt sinning and sinning sinner and sinner Rom. 2.9 Tribulation and anguish upon every Soul of man that doth evil v. 12. As many as have sinned without Law shall perish without Law Must all be damned that have an evil thought or word or deed No we read what he meaneth when it is thus written immediately before v. 4.5 8. Despisest thou the riches of his goodness and forbearance and long suffering not knowing that the goodness of God leadeth thee to Repentance but after thine hardness and impenitent heart treasurest up unto thy self wrath To them that are contentious and do not obey the Truth but obey unrighteousness indignation and wrath Thus again we read Ezek. 18.20 The Soul that sinneth shall die That is as it follows The wickedness of the wicked shall be upon him When the righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth he shall die in his trespass and sin Since no man knoweth how oft he offendeth Psal. 19. Since if we know nothing by our selves yet hereby we are justified but he that justifieth is the Lord 1 Cor. 4. Since he is greater than our hearts and knoweth all things 1 Joh. 3. I advise you to pray always Our Father which art in Heaven forgive us our Trespasses And as the Psalmist Lord cleanse us from our secret faults And since our Saviour hath said Ask and ye shall receive And St. John If we confess our sins he is faithful and just to forgive us our sins forbear not asking pardon lest you receive it not confess your sins lest God should not forgive them remembring St. James's word Ye have not because ye ask not And what Solomon says He that covereth his sins shall not prosper And know ye that it is better that men reckon us like others to have failings and not to live altogether so exactly as we ought so that we have pardon than that they look upon us as absolutely pure and perfect and we be thrust away from God without it like proud Pharisees W. M. Lament over England p. 17. We freely give Tribute to whom Tribute is due Custome to whom Custome Fear to whom Fear Honour to whom Honour Rom. 13.7 Now all this doth not belong to Caesar for Fear belongs to God and therefore we cannot give all to Caesar. Tribute and Custome we give and in that with obedience to all his just commands we honour him But it is written Fear God Yes and so it is written Honour the Lord and yet it is written too Honour the King and you acknowledge Honour due to him and give it him So though it be written Fear God yes and more than that I add Fear not Man yet it is written also Ye shall fear every man his Mother and his Father Lev. 19.3 And Let the VVife see that she reverence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fear her Husband Eph. 5.33 1 Pet. 3.2 Ye wives be in subjection to your own Husbands that if any obey not the word they also may without the word be wone by the conversation of the wives while they behold your chast conversation coupled with Fear v. 15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear c. 2.18 Servants be subject to your Masters with all fear See 2 Cor. 7.15 Eph. 6.5 Understand you not the difference betwixt fearing God and fearing men If you do not but esteem the latter unlawful being now excited to use your wits I am ready to instruct you at your request But why will you not look into your Bible and consider the Text which you cite before you write Which if you had done you would have seen that the Apostle Rom. 13.7 speaks not of God but altogether of men As the first words shew Render to all their dues And the next following Owe no man any thing but to love one another Duesberry's Discovery p. 15. Now after the witnesses have sealed up their Testimony the Beast which is thy will that ascends out of the bottomless Pit of thy deceived heart hath made War against the Witnesses Christ in thee and slain them and they lie dead in the spiritual City of Sodom and Egypt
sent from the Lord immediatly and guided infallibly that you tell us in all your writings distinctly what the Lord saith and what you say of your selves As St. Paul gave notice when he spake his own judgment saying This say I not the Lord This not I but the Lord 1 Cor. 7.6.12.25 26 40. And so much I expect of him that shall reply to what I have written and that in every particular that I may know with whom I have to do viz. that he say I have received by inspiration this Interpretation but this I have not but deliver it according to my best judgment Or else declare apertly that you write nothing at all but what you have by inspiration I admonish further that if you believe the Holy Ghost did not intend that sense in which you use the words of Scripture you plainly and honestly declare so much But then reflect whether it be not better to let the Scriptures stand in that sense which the Holy Ghost hath given them lest every one using this liberty they come at last to signifie just nothing but like the Air be blown hither and thither with every breath as every one pleaseth and be turned into all shapes like a piece of soft wax Think not that to interpret mystically is profound wisdom and ought to be admired of the People For alass they that are weakest are aptest to this and hither they fly when the Letter is too hard for them And take heed especially of thinking your selves spiritual because you talk spiritually as knowing that none are so but who are born of the Spirit and walk according to it who are Holy in their Life and holy in their Nature Which they that turn the Letter into Spirit may be as far from as the Swinish Adulterers and the Rude Swearers And now because I know not whether I shall speak to you any more take that serious word which I have sometime had in my mind to dispence to you Which is this Insist on the particular duties of a Christian man and deliver them with all perspicuity of speech as knowing they are not to be practised in Phraseology and pure mystical notion Cry not out against Ministers for taking of Tithes calling them for this cause Hirelings and Wolves Covetous Balaams Deceivers and Antichrist's since you see such walk soberly righteously and godly and seek the conversion of Sinners and would part with their Estates and Sacrifice their Lives for the sake of Christ Since you know that it is false Doctrine pernicious errors and heresies which makes the false Prophet and this may be and is found in them that take no Tithes and in them that decry them and they that do receive them may be orthodox and are so and have not the temptation to corrupt the truth for the pleasing of men that they might receive the more from them like as others have that live upon the bounty Since again you know that there are hundreds of these Tith-takers which would exchange their ten or twenty pounds a year for the maintenance of your Preachers who ride about and work not with their hands You that plead the Apostles examples consider whether they who forsook all and followed Christ turned Merchants kept Shops constantly traded in the World sought after Riches as many of your Preachers do You that condemn a Lace and the Fashions of the World should remember your bands that are broader than an Inch your Cloaks that cover not the Breast with Capes that are of no use your Gowns Hoods and Scarves your Borders and Periwigs your Coloured Garments Died by mans Invention You that plead the Spirit consider whether the manner of your writings signifie inspiration when we see exultation exasperation carping playing upon words contention about matters of no moment poor flashes of wit quibbling and evasion obscurity and impertinence and abundance of ill names poured forth without cause and provocation You that speak so much of the Law and Christ the light within should understand that all our knowledge is so in our Souls which are not in our Bibles but in our Bodies and no man ever thought that Ink fashioned into Letters can instruct him that cannot read for want of learning or for want of eyes For what is the Bible in Hebrew and Greek Characters to them that know only English know ye therefore what you talk of I would have you consider again what knowledge the World would have had what Nations had been Converted how the Gospel and Kingdom of Christ had been propagated if he and his Apostles and others had not spoken and written and men had not heard ard read or what we should come to within two ages if we should all shut our eyes and stop our ears and tie up our tongues Yet say I with you Christ is within and Christ is light Next I admonish and beseech you to bear others burdens and to help their infirmities and to know your own For we are not perfect neither we nor you Lay aside all bitterness of Spirit and censorious judging scoffes and jeers pride and haughtiness strife and vain jangling wrath and clamor love of the world and greedy pursuit after it unjust gains and base contrivances dissimulation lying backbiting contumelies and false accusations all excess and intemperance voluptuousness and drunkenness lasciviousness uncleanness fornication and adultery Speak without ambiguity seek not the praise of men receive instruction and hearken to reproof Pray in your Families and Pray in the name of the Lord Jesus and Pray for the pardon of your Sins Give thanks at your Meals Instruct your Children Love your Enemies Render to every man his due follow peace Make not the Kingdom of God Meat and Drink the Hat and a Lace and cast off all superstitions Search the Scriptures and read them with diligence The fruits and effects of the Death of Christ part not with That Blood remember which he offered that Death of the Cross Preach which he suffered whereby he made atonement and obteined eternal redemption for us And firmly believe the Resurrection of the Dead at the last day For if they rise not What doth it advantage me says St. Paul that I have Fought with Beasts at Ephesus and why stand we in jeopardy every hour 1 Cor. 15. And what I say to you I say to all Abstein from those abominable Sins which dishonour our Christian Religion provoke our gracious God and Damn mens Souls everlastingly And with all your might pursue the other Righteous things and whatsoever else is divine and praise worthy The Lord Jesus be with your Spirits Amen He that Replies let him do it in order and distinctly to every thing material and not dictate but produce his Reasons The Reader I desire to consult the place in my own Book to which the Reply is made as knowing that the neglect of this may be injurious to himself and me And once more I desire him seeing our present business is about
Interpretations to consult the Text as it stands in the Bible Pro. 15.28 The heart of the Righteous Studieth to answer but the Mouth of the Wicked poureth forth evil things FINIS THE TEXTS Vindicated ISa. 2.3 4. Out of Sion shall go forth the Law and the word of the Lord from Jerusalem and he shall judge among the Nations Psal. 119. The word of the Lord. Prov. 6.24 To keep thee from the evil woman Rev. 5.6 Seven Spirits of God 2 Cor. 12.2 Caught up to the third Heaven Joh. 6.50 51. This is the Bread which cometh down from Heaven And the Bread which I will give is my Flesh which I will give for the Life of the world Joh. 17.24 Father I will that those thou hast given me be with me where I am that they may behold my Glory which thou hast given me Jam. 5.9 Grudge not lest ye be condemned Behold The Judge standeth before the door Heb. 9.28 Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto Salvation Act. 1.11 This same Jesus that is taken up from you into Heaven shall so come in like manner as you have seen him go into Heaven 2 Pet. 1.19 We have also a more sure word of Prophecy whereunto you do well to take heed c. 1 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withal 1 Cor. 11.29 He that Eateth and Drinketh unworthily eateth and drinketh Damnation to himself not discerning the Lord's Body 1 Cor. 11.25 This do ye as oft as ye drink it in remembrance of me c. 10.21 Ye cannot be partakers of the Lord's Table and the Table of Devils 1 Cor. 11.26 As often as ye eat this Bread and Drink this Cup ye shew the Lord's Death till he come 1 Joh. 4.2 3. Every Spirit that confesseth Jesus Christ is come in the Flesh is of God And every Spirit that confesseth not Jesus Christ is come in the Flesh is not of God And this is that Spirit of Antichrist c. Joh. 4.29 Come see a man which told me all things which ever I did 1 Tim. 2.12 But I suffer not a Woman to Teach c. 1 Cor. 14.34 Let your Women keep silence in the Churches for it is not permitted to them to speak but c. Jer. 23.30 31 32. I am against the Prophets which steal my Word every one from his neighbour that say He saith that Prophesie false Dreams and cause my people to erre by their Lies yet I sent them not Therefore they shall not profit this people at all Mat. 6.5 They love to pray standing in the Synagogues and in the corners of Streets that they may be seen of men Mat. 23.6 And love uppermost Rooms at Feasts and Chief-seats in the Synagogues and greetings in the Market and to be called of Men Rabbi Rabbi but be not ye called Rabbi c. neither be ye called Master for one is your Master Christ. Jer. 5.31 The Prophets Prophesie falsly and the Priests bear rule by their means Rev. 17.15 13.7 Power was given the Beast over all Kindreds and Tongues c. 1 Cor. 15.22 As in Adam all die so in Christ shall all be made alive Rom. 13.1 Let every Soul be subject to the Higher Powers Rom. 1.16 I am not ashamed of the Gospel of Jesus Christ. Isa. 8.20 To the Law and to the Testimony c. Rev. 19.10 The Testimony of Jesus is the spirit of Prophecy Isa. 47.5 Sit in silence c. Isa. 15.1 Kir of Moab is laid wast and brought to silence Psal. 31.18 Let the lying Lips be put to silence 1 Cor. 13.8 Tongues shall cease Joh. 15.3 Now are ye clean through the word which I have spoken unto you 2 Cor. 5.19 And hath committed unto us the word of Reconciliation 2 Cor. 3.6 Who hath also made us able Ministers of the New-Testament not of the Letter but of the Spirit c. Est. 6.2 Mordecay bowed not c. 1 Pet. 2.17 Honour all Men. Honour the King Lev. 19.15 Ye shall do no unrighteousness in judgment thou shalt not respect the person of the Poor nor Honour the person of the Mighty c. Luk. 15.21 22. Master we know thou sayest and teachest rightly neither acceptest thou the person of any Jam. 2.2 Have not the Faith of our Lord Jesus with respect of persons for if there come c. Mat. 5.33 34. But I say unto you Swear not at all c. Act. 7.38 39. This is he which was in the wilderness Mat. 10.34 I came not to send Peace but a Sword Joh. 15.22 If I had not come and spoken unto them they had not had sin c. 12.46 I am come a Light into the world Mat. 28.19 Baptising them in the Name of the Father Son and Holy Ghost Mark 16.16 He that Believeth and is Baptized shall be saved 1 Joh. 3.9 Whosoever is Born of God doth not commit sin Rom. 14.7 Render to all their dues Tribute c. Rev. 11.7 8. The Beast shall kill the two Witnesses c. c. 17.5 Mystery Babylon the Mother of Harlots 2 Thes. 2.4 The Man of Sin sitteth in the Temple of God FINIS Books Printed and are to be Sold by Benjamin Harris at the Stationers-Arms at the East-end of the Royal-Exchange in Cornhil Octavo and Twelves A Confession of Faith put forth by the Elders and Brethren of many Congregations of Christians Baptized upon Profession of their Faith in London and the Country Lately Published Price 1 s. Warr with the Devil Or The Young-Man's Conflict with the Powers of Darkness discovering the Corruption and Vanity of Youth the horrible Nature of Sin In a Dialogue To which is added An Appendix containing a Dialogue between an old Apostate and a young Professor The Fifth Impression price 1 s. The Second Part of the Warr with the Devil The Grand Impostor Discovered or The Quaker's Doctrine weighed in the Ballance and found wanting a Poem by way of Dialogue wherein their chief and most concerning Principles are laid down And by the Authority of God's Holy Word thereby Refuted price 10 d. Summons to the Grave or A Timely preparation for Death Demonstrated in a Sermon Preached at the Funeral of John Norcott with two Elegies thereunto praefixt price 8 d. All five written by Benj. Keach Minister of the Gospel The History of the Young Converted Gallant or Directions for the use of that Divine Poem Warr with the Devil Here shewing the Readers thereof how to read the same Poem right in these four Respects c. First In reference to the Substance or History thereof 2 dly In reference to the Intent or Mystery thereof 3 dly In reference to the Consequent Doctrine thereof 4 thly In reference to Practical Application thereof Compiled in a Poem by John Mason Gent. of Fordham in Cambridgshire price 1 s. Blessed Rest for the Burthened Sinner or The only Center of the Soul wherein is discovered 1. Who he is that Invites and calls Sinners to this Rest. 2. The Encouragement to come unto him for Rest. 3. Many Obstructions and Impediments which keep back sinners with their Unreasonableness answered 4. The Rest that every one shall have that comes unto Christ Delivered in several Sermons from Matthew 11.28 By John Hopwood Preacher of the Gospel price 2 s. * Note that this is all the Answer to the Question * Yet I find some odd passages in your Writings K. Help p. 2. The letter and outward teachings so much cried up with all the Fruits and effects of the one the Crucified Body of Christ though a very Blessed and Comfortable enjoyment in its place and kind yet being but that which made nothing perfect is now no less necessary to be parted with than at that time it was else the Comforter as the blessed effect of the other the Living Body of Christ can not come F. Truth and Deceit p. 55. Then came Christ according to the Flesh to be Crucified the Lamb slain that Flesh of his which is a mystery when the first Adam's and Eve's Flesh was defiled P. 57. Yet his Flesh never corrupted which Flesh is the offering for as he was not God he did not Die and this Flesh is a mystery and in this Flesh is the Belief which takes away the Sin that never corrupted that is the offering for Sin and the Blood of this Flesh cleanseth from Sin This offering who is found in the Shape of a Man And where this belief is entred into his Flesh it knows Adam's Flesh that corrupted Through his Flesh he doth reconcile and by the offering up his Body his Flesh that which hath been Slain from the Foundation of the World and yet never corrupted he breaks down the Partition-wall betwixt Jews and Gentiles p. 59. So this pure Flesh this offering is set over all which never corrupted which must be your Meat if you Live though there is more in all these things which is hard to be uttered and cannot be uttered yet * Tertullian understands the Text of the visible Flesh De Carne Chr. Chap. 13. In Christo invenimus animam carnem simplicibus nudis vocabulis editas id est animam animam carnem carnem Quid anxia est anima mea usque ad mortem Et Panis quem ego dedero pro salute mundi caro mea est Si una caro una anima illa tristis usque ad mortem illa Panis pro mundi salute salvus est numerus duarum substantiarum in suo genere distantium excludens Carneae animae unicam speciem * See c. 3.17 Act. 15.9 1 Cor. 11.29 * De Spec. Leg. p. 594. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If necessity require an Oath it is more fit to swear by the health and old age of Father and Mother if they be living and if they be dead by their blessed memory because God is not to be rashly named Some are wont to say So help me omiting the rest which might be compleated not by adding the most High but Earth Sun Heaven or the World But others are so hasty that passing by the creatures they are bold to swear by the Creator himself