be asked profitably when they be asked sincerely yet these are the times wherein many men frame querieâ— to pick quarrels and in that respect better some silence then more strife If therefore I had answered none of his queries he had no reason to be querulous yet some I answered briefly because that was sooner done and by that all men may see how willing the wayward questionist is to be informed T.S. Did noâ— Paul and other Saints witness Jesus Christ to come whenas he lived in them Pag. 32 and was in them their hope of glory strength life peace W.T. A. Christ is come already in the flesh to us in the Spirit into us but is not come yet nor till the last day is to come in his power and glory Matt. 24.30 Of the Ministry and calling of Ministers T.S. I Judge those Ministers of Christ Pag. 32 who run not before they are sent of him and do abide in the Doctrine of Christ who have received that gift not by expence of money in a University but freely from the Lord by which they are made able Ministers of the New-Testament not of the Letter but the Spirit who preach him in words and own him by their works W.T. A. Thanks be to God that there are so many publike Teachers in this Nation to which this description may be justly applyed they having received a gift to be able Ministers of the New-Testament freely from the Lord though there were money expended in the University that they might receive it freely â—n God waâ— that is in the obedient serving of free grace and doing their own endeavor in reading meditating studying to shew thâ—mseâ—vâ—s 〈…〉 as Timothy was charged to do who had that gift freely from God 1 Tim. 4.13 14 15 16. 2 Tim. 2.15 But how true his profession is that such men are precious in his eyes let his precious Epistle â—o â—ll the publike Teachers in this Nation shew As for the coâ—trary sort whom he describeth and judgeth not to be Ministers if his meaning were only to shew a dislike of men vitious in the Ministry there be Ministers enough that would join with him in that who yet cannot consent with him in saying such are no Ministers becaus even among men unquestionably call'd as te Priests and Levites were there hath still been a corrupt mixture But that any tell the people as he saith they do p. 33. that a heap of stones is the Churcâ— is I think his tale yet may the place where the Congregation meets which is not an heap of stones but is or should be a decent house be as properly called the Church as that place is called the Court where Tenants do at times meet together to wait upon their Lord when it is said that the Centurion built the Jews a Synagogue a Here this Writer comes and complains That the Elders of the Jews call an heap of Stones a Congregation for that the word Synagogue * signifies But he that complains without reason must go home again without relief T.S. Where is it written that one was made a Minister by ordinary call mother by extraordinary W.T. A. The thing is written Gal. 1.1 Act. 14.23 T.S. Is there so much as mention made iâ— either of those Scriptures of a Call ordinary or extraordinary and have you yet the confidence positively to assert that it is so written in these Scriptures Must your dreams and drâ—wsie meanings passe for Scripture W.T. A. Its wonder that this quick-sighted youth that speaks so much here and otherwhere of dreaming and drowsinesse should be so dull and obtuse himself as not to see that I said The thing is written and not the words are written Why doth he not awake himself and prove that those two Scriptures do not in their true sense and meaning lay before us a Calling of two sorts one from Christ immediately and so Paul was called himself which we call extraordinary because it was but of certain persons and but for a certain time and accompanied with extraordinary miraculous gifts this the first Scripture shews Gal. 1.1 The other from Christ mediately by the Ministry of men and so Elders were ordained by Paul and Barnabas as the other Scripture shews â—ct 14.23 this we call ordinary as being common to all Ministers and to continue in all ages of the Church Nor doth this make two doors into the Sheepfold as this caviller would collect but two ways of entring in by the same door T. S You say This distinction hath ever â—een us'd in the Churches of God Pag. 34 wâ—en it was never us'd among any of the Churches mentioned in the Scripturâ—â— W.T. A. I said so in an usual way of speaking yet not meaning to extend it to all that time wherein God hath had a Church which hath been from the beginning of the world but to declare only that it hath been of long and continual use in the Churches of God and so the word ver is ordinarily used viz. to signifie a long and yet limited term of time as 1 Sam. 27.12 Exod. 12.24 21.6 Besides that in the Scripture-Churches there was as hath been shewed this distinction in the ground and thing it self though not in the form of words W.T. Our gifts abilities and fitnesse for the Ministry which are Gods inward call were first tryed Pag. 35 and testimonials of our carriage were given T.S. Doth the Scripture anywhere say That gifts abilities and fitness for the Ministry are Gods inward call or that any of the Saints sought Testimonials in order to their being made Ministers or did Pauâ— Peter keep any Chaplains to try men W.T. A. 1. Is it anywhere said in Scripture that faith love and holy desires are inward Graces Is there not enough therefore in Scripture to gather that they are so when as we find there that such vertues are placed in the iâ—ner and hidden man of the heart that in opposition to outward and bodily things Ro. 7.22 10.10 1 Peâ—. 3.3 4.2 Coâ— 4.16 So it is in this case Paul describes the qualities of those that are to be made Ministers which are inward and whereunto are opposed other qualifications which are outward These qualities namely abilities for and strong desires to the Work of the Ministry are a Call because God plants them in the heart as pointing to putting them into a capacity for and as it were leading unto that Calling and they are an inward Call because they are seated in the inner man 2. Whatever Paul and Peter did in their own persons we are sure that Paul requires of Tâ—mothy to see that the Deacons be proved and for the same reason the Bishops and Presbyters also before they could use that Office 1 Tâ—m 3.10 why are the things required in Ministers so fully and distinctly prescribed Why is such a precise commandment given to lay hands suddâ—nly upon no man but that diligent search was to be made into those that were
is expressed Gal. 6.16 Is therefore the Scripture the Saints Rule Pag. 7 W.T. Answ. Here he puts down a word or two of what I spake leaving out the rest and then makes as if I had spoken that which I never spake for I never said that because the word Rule was there therefore the Scripture is the Saints Rule but the force of the Argument lies in this That the very word Rule is expressed there for the end and purpose to declare hold forth the Scripture to be a Rule For here 's an happy end Peace and Mercy a walk prescribed for the attaining of that end a Rule revealed to guide that walk to wit that Word of God which is written in the two verses immediately going before viz. v. 14 15. wherein all men are directed to glory in the Cross of Christ v. 14. and that so as to become new Creatures v. 14 15. that is they are guided to faith accompanied with holinesse as the sure way to happinesse For the further opening and confirming whereof let it be observ'd that the Apostle doth in the close of this Epistle knit up the Doctrine of the whole Epistle yea of the whole Gospel yea of the whole Bible whereupon this is justly extended by Divines to the whole Canonical Scripture and the Doctrine is this That we are to look for Justification and life not in the works of the Law either without Christ or with Christ but in Christ crucified alone apprehended by Faith and yet that faith is not alone but appears in the novation of our nature within and in working by love without in the keeping of all Gods Commandments This is apparent by v. 14. where Paul professeth his glorying in the Crosse of Christ alone that is his contentful and triumphant confidence in Christ crucified the rather for the blessed effect thereof which he found in himself to wit The worlds being crucified to him as he was to the world that is whereby he was made a new creature which is a thing so considerable that if we reckon of things as Christ doth all outward priviledges and preheminences are nothing v. 15. Hereupon it follows v. 16. As many as walk according to this Rule that is this Scripture-Doctrine which teacheth men by faith to rest on and rejoyce in Jesus Christ crucified and crucifying that is so working on and in them by their believing in him as that they are crucified with him and become new creatures Peace shall be upon them Rom. 5.1 and mercy 1 Tim. 1.14 whether they be Jews or Gentiles when otherwise nothing will avail either the one or the other for peace and life Now if any shall say as this Writer doth who gives forth a meaning himself when he cries out upon other men for doing the like that the Rule is the new Creature meaning thereby the Law and Direction of the Spirit in the heart of a person regenerated this falls in with the former for the Spirit suggesteth no other Rule to the heart then that which it expresseth in the Word But the Apostle sufficiently decides this matter and interprets himself Ch. 5. v. 5 6. where handling the same Argument viz. Resting on Christ by faith for righteousness and life and bringing in the very same reason that he doth here he doth a little vary the words and instead of the new Creature named here puts Faith working by love So that the Rule is plainly this To look for salvation by Faith in Christ Jesus working by love which is the character of a new creature who first is in Christ by Faith 2 Cor. 5.17 and then that Faith worketh by love and in holinesse because the new creature is Gods workmanship created in Christ Jesus unto good works Eph. 2.10 W.T. Saints must walk by one Rule or another I ask then what is the Rule if Scripture be not the Rule T.S. I know no new Rule nor own none but the same that Abel Pag. 8 Enoch Noah Abraham Moses David Paul and the rest of the holy men of God walked by And by the same touchstone that those holy men proved the Light they walked by whether it were of God or no the same and no other do I own still W.T. Abel Enoch Noah Abraham had the Word of God for their Rule delivered to them as God pleased in those times Moses David and Paul had the same thing for their Rule that is the Word of God but committed to Writing for the Churches use in their times To that Word new I answer That the Rule is the same still that is the revealed will of God there 's nothing new but the Writing and that 's now old But what 's this to my question which was If the Scripture be not the Rule what is the Rule Hereunto he gives a crafty but no clear Answer he seems to say That 's the Rule which the holy men of God whose Names he puts down walked by I ask him again But what was that Rule which they walked by If he think it to be the Word of God whether revealed without writing as at first or written as afterward why doth he not say so and so yeild that the word written is now our Rule If he think the inward Light which Quakers dream of to be the Rule then I ask him again How shall we trye whether that pretended Light be a Rule to walk by For he 's a fool that beleeves every thing Now this he huddles up and speaks something to no purpose generally and guilefully but nothing determinately All he sayes is this That by the same Touchstâ—ne that those holy men proved the Light they walked by the same and no other do I own a Here I shall not examine whether this Author that is so exact in Grammer in the latter part of his Book speak so good sense as he should do I leave that to the Reader But since he speaks of Holy Mens Touchstone I shall propound unto him the approved Example of the Bereans who proved Pauls Doctrine as Paul was willing they should prove it to wit by searching the Scripture Let him prove his Light by the same Touchstone that these holy and noble persons did and it shall suffice If he say Paul proved not his own Light so I reply 1. That there is a great difference between 〈◊〉 that received his Light immediately from Christ and himself and Quakers who too much manifest that they have not received their Light from him either immediately or mediately 2. It is enough that the Spirit of God commends that way of proving Pauls Light by others that were his hearers for thence it will follow either that that Scripture-search is the way to prove every mans Light that professeth he receiveth it from Christ or else the commendation of the Bereans for doing so is not a sufficient approbation of the wisdom of that course and so we shall come to question the spirit of God speaking to their
and about which the contest arose between him and me Now that when there be two Antecedents coupled together the Relative may be of the singular number and refer to the latter is plain from those words of the Apostle Heb. 12.14 Follow peace with all men and holiness without which that is without which * holiness no man shall see the Lord b Or the Relative may refer to either of the Antecedents as in that of Tully in the Margin c But 2. I shall follow him in his own way and let him know that Grammer must needs be destroyed if such a Syntax as he exagitates will destroy it for Tully himself destroies it De Offic l. 1. Humanae societatis vinculum est ratio oratio quae docendo disceno c. conciliat inter se homines c. Here are two Antecedents singular having a Conjunction copulative coming between them and yet Tully will not let them have a Relative plural but the Relative is of the singular number and joyned with a verb of the singular number 3. I adde that this man who is so tender of his Grammer destroâ—es it himself page 46. of this Pamphlet where he saith what I writ proceeded from that deep sense I had of all that deceipt hypocrisie and abomination that raigneth in the midedâ—t of them Heâ—e are Antecedents more than a good many and yet he will not do his Grammer right by following them with a Relative plural But onely a Relative and a Verb singular And now I shall leave it to the sober minded to whom he appeals and whom it is a shame to trouble with so trifling a thing to judge and determine between us whether I had any cause to fear that sticking in the mire which this maundy man loves to mention or do need any such Apology as he would fain have for a fained mistake W.T. The Redemption and Righteousness of Christ by which we are Justified is not within us but without us against that you say you can say nothing We are not justified by a righteousness within T. S. SInce you are so confident I can say nothing against what you did so peremptorily assâ—rt I shall further offer to you by way of enquiry as followeth W.T. A. I may be confident still he can say nothing for to enquire is not to say but to hear what another man can say I did not say that he could not ask questions about it but that he could say nothing against it Yet his Qâ—eries shewing part whâ—t he would say if he knew how to stand to it I shall briefly answer them 1. Quest Whether Christ be separable from his righteousness If not whether he being within the Saints his righteousness be not there also And consâ—quently whether he that denieth the righteousness of Christ to be within the Saints doth not blasphemously deny Christ to be there also W.S. A. 1. Christ is not separable from his humane nature therefore by his good reasoning the humane body of Christ must be within Saints 2. I aâ—swer positively where Christ is in Person there is his righteousness also But that righteousness which justifieth us is not there inherently where Christ is by his Spirit And it is by his Spirit that he is in Saints not in his person Ephes. 3.17 Acts 3.21 2. Quest Whether Christ be not made of God to the Saints wisedome righteousness sanctification and redemption and whetâ—er is he so made to them within them or without them W.T. This is a * falacious and captious question for the the things mentioned are of divers kindes whereof some are within us and some are without us take them altogether and no man can say they are either within or without for they are both within and without But as for that righteousness whereof the Apostle speaks which is the thing now in question that I say is without us not within us Christ is made unto us righteousness by that perfect obedience of his which is not within us but imputed to us 3. Quest Whether Redemption and Righteousness must not be there witnessed where the Seat of Sin and uncleanness is And whether is that Seat of sin and uncleanness within or without W.T. A. It is enough that the sanctification of Christ be there where the seat of sin and uncleanness is The justifying righteousness of Christ is not there inherently but it is there efficaciously inasmuch as it is imputed to us to take off that guilt of sin and uncleanness that is in us and inasmuch as Christs obedience to the death of the Crosse hath not onâ—ly a meritorious but an efficacious work in it for the killing of that sin that is within 4. Quest Whether doth not the Scripture witness that Christ gave himself for his that he might redeem them from all iniquity and purifie them unto himself And whether is that redemption and purifying from their iniquity and pollution within them or without them W. T. A. This fourth Querie is answered in the third The Redemption of Christ in regard of the juâ—â—ifying and pacifying work is without them a in regard of the end effect and purifying work it is within them T.S. As for that Spirit that teacheth men to revile I doe abominate it c. W.T. A. Its a great matter for a man to know of what Spirit he is How he abominates that Spirit that teacheth men to revile let the Reader judge by this reviling Book yea by this reviling Page wherein he makes the Ministers of this Nation the successors of the Scribes and Pharsees in their bloody and Christ-killing way wherein there is the quintessence of reviling the aspersion and expressions being extreamly high and the charge abominably both false and foolish as not having in regard of the generality of the publick Teachers of the Nation any colour of truth 〈◊〉 reason in it T. S. I know no Seducers in the Nation but such as draw men from the light love and fear of the Lord to listen to theiâ— own fond dreams W.T. A. This is a right description of Quakers who have forsaken the ordinances of God and the Scripture rule to follow and to draw followers to their own fancies T.S. Stiling him who is the onely sure Teachers of the Saints a pretended inward light W.T. A. Stiling him I wonder who that is sure it must be either Châ—ist or the Spirit But if this inward light enlightens every one that comes into the world how can it be Christ 〈◊〉 any having lived in the world without Christ Ephes. 2.12 Rom. 15.20 Nor can it be meant of the Spirit for that was not poured on all flesh when they came into the world but when Christ came into the world Joel 2.28 and there are some still that are sensuall having not the Spirit Jude v. 19. It s true the Spirit is the sure Teacher of the Saints but no man calls the inward light of the